A Deafening Silence

Dedicated by Sruly Heber in loving memory of his grandfather, R' Moshe ben Eliyahu HaLevi ​ respectfully known as Reb Moshe Heber of Toronto.

~~~~ A Deafening Silence

In Tribute of Holocaust Remembrance Day

by Rabbi Y. Y. Jacobson

In Germany they came first for the Communists, and I didn't speak up because I wasn't a Communist. Then they came for the Jews, and I didn't speak up because I wasn't a Jew. Then they came for the trade unionists, and I didn't speak up because I wasn't a trade unionist. Then they came for the Catholics, and I didn't speak up because I was a Protestant. Then they came for me, and by that time no one was left to speak up.—Martin Niemoller

Throughout history it has been the inaction of those who could have acted, the indifference of those who should have known better, the silence of the voice of justice when it mattered most that has made it possible for evil to triumph.—Haile Selassie

As many survivors and their families commemorated Yom Hashoah, Holocaust Remembrance Day, to remember the 6,000,000 who perished; as Jews in Israel continue to be threatened by nations determined to destroy it; as bloody wars continue to claim lives inmany parts of the world, with the thunderous silence coming from the international community; as anti-Semitism has increased over the last year by 400 percent; as abuse and injustice often take root in our own communities due to the silence of good people—let us reflect on a stirring Midrash on this week's Torah portion.

The Fateful Conversation

This week's Torah portion, Shmini, relates the tragic episode of the premature death of Aaron's two sons, Nadav and Avihu.

On the day that the Tabernacle in the desert was erected and Aaron's four sons were inaugurated as priests, the two oldest children entered into the tabernacle and did not come out alive (1).

The Talmud (2) relates the following story to explain the cause of their death:

"It once happened that Moses and Aaron were walking along the road and Nadav and Avihu (Aaron's two sons) were walking behind them, and all Israel was walking behind them. Said Nadav to Avihu, 'When will these two old men die and you and I will lead the generation?' Thereupon G-d said to them: 'We shall see who will bury whom!'"

A Cryptic Midrash

Now, this story of Aaron's two sons, engendered a cryptic Midrash. It reads like this (3):

"When Job heard about the death of the two sons of Aaron, he was seized bytremendous fear. It was this event that compelled Job's best friend, Elihu, to state (4): "Because of this my heart trembles and jumps from its place."

This Midrash seems strange. Why did the Nadan-Avihu episode inspire such profound fear in the heart of Job's friend?

Rabbi Chaim Yosef David Azulaei, the 18th century Italian sage and mystic known in short as the Chida (5), presents the basis of the following interpretation on this obscure Midrash. He quotes it (6) "in the name of the Sages of Germany."

Three Advisors

The Talmud relates (7) that Job served on the team of advisors to Pharaoh, the emperor of Egypt. The other members of the team were Balaam and Jethro. When the Jewish population in Egypt began to increase significantly, developing from a small family of seventy members into a large nation, Pharaoh, struck by the fear that this refugee group would ultimately pose a threat to his empire, consulted his three advisors on how to deal with the "Jewish problem."

Balaam chose a tyrannical approach. He suggested that Pharaoh drown all Jewish baby boys and force every adult Jewish male into slave labor.

Job remained silent. He neither condemned the Jews to exertion and death, nor defended their rights to life and liberty.

Jethro was the only one among the three who objected Balaam's plan of oppression. To escape the wrath of Pharaoh, who enthusiastically embraced Balaam's "final solution," Jethro fled from Egypt to Midian, where he lived for the remainder of his years.

The Talmud (7) relates the consequences of the advisors' respective behaviors. Balaam was slain many decades later during a Jewish military campaign in the Middle East (8). Job was afflicted by various maladies and personal tragedy (9), while Jethro, the exclusive voice of morality in the Egyptian palace, merited not only Moses as a son-in-law but also descendants who served as members of the Jewish Supreme Court (Sanhedrin) in Jerusalem, loyally representing the Jewish principles of justice and morality (10).

Job's Self-Righteousness

What went through Job's mind after this incident? Did Job consider himself morally inferior to his colleague Jethro who, in an act of enormous courage, stood up to a superpower king and protested his program of genocide? Did Job return home that evening and say to his wife, "I discovered today that I am a spineless and cowardly politician who will sell his soul to the devil just to retain his position in the government."

No.

Job, like so many of us in similar situations, did not entertain that thought even for a moment. On the contrary, Job considered himself the pragmatist and Jethro the idiot.

"What did Jethro gain of speaking the full truth?" Job must have thought to himself. "He lost his position and was forced to flee. He acted as a fanatical zealot. I, Job, by employing my savvy diplomatic skills and remaining silent, continue to serve as Pharaoh's senior advisor and thus will be able to assist the Jewish people, subtly and unobtrusively, from within the governmental ranks of power." For decades, Job walked the corridors of the Egyptian palace saturated with a feeling of self-righteousness and contentment.

Till the day he heard of the death of the sons of Aaron.

Job's Shattering Discovery

When Job inquired as to what might have caused the premature death of these two esteemed men, he was answered with the famous Talmudic episode quoted in the beginning of this essay:

"It once happened that Moses and Aaron were walking along the road and Nadav and Avihu (Aaron's two sons) were walking behind them, and all Israel were walking behind them. Said Nadav to Avihu, 'When will these two old men die and you and I will lead the generation?' Thereupon G-d said to them: 'We shall see who will bury whom!'"

Job was astounded. "I can fully understand," Job said (11), "why Nadav was punished. It was he who uttered these disgusting words. But why was his brother Avihu punished? He did not say anything (12)."

"Avihu?" came the reply. "He was punished because he remained silent (13)."

Because when a crime is happening in front of your eyes, your silence is deafening.(14)

Footnotes:

1) Leviticus 10:1-3; 16:1.

2) Sanhedrin 52a.

3) The Midrash is quoted in Nachal Kedumim and Chomas Anach by the Chida Parshas Acharei Mos (see footnotes 5-6); in the book "Midrash Pliah," and in Pardas Yosef to Leviticus 16:1. - See Vayikrah Rabah 20:5 (and commentaries of Matnois Kehunah, Yefah Toar and Rashash).

4) Job 37:1.

5) 1724-1806. The Chida, author of more than fifty volumes on Torah thought, was one of the great Torah luminaries of his day. He resided in Israel, Egypt and Italy.

6) In his book Chomas Anach (However, see there for his refutation of this interpretation). This answer is quoted also in Pardas Yosef ibid and in "Midrash Pliah - Chedah Upelpul."

7) Soteh 11a.

8) Numbers 31:8.

9) See the biblical book of Job chapters 1-2. Job, just like Balaam, received a punishment measure for measure. One cries when he suffers even though he knows that doing so will not alleviate his suffering. Why? Because pain hurts. This keenly demonstrated to Job his state of moral apathy. For if he were truly perturbed by the plight of the Jewish victims, he would have voiced his objection to Balaam's plan even if he thought that protesting it wouldn't bear any results, just as one cries out in pain upon suffering though the cry will not help the situation (See Chidushei HaGriz by Rabbi Yitzchak Ze'av Soloveitchik to Soteh ibid.).

10) Jethro, too, was rewarded measure for measure (see Toras HaKenaos to Soteh ibid.). 11) It is unnecessary to assume that the Chida's intent is that Job actually heard of this Talmudic tradition and posed the following question. As is the case with many Midrashim, certain statements and episodes may be understood symbolically. Possibly, the Midrash is conveying to us its perspective on moral silence by employing the images of Job, and Aaron's two sons, as examples.

12) This question is raised (independently of this entire discussion) in Birchas Shmuel to Soteh ibid. 13) Cf. Eyoon Yaakov to Ein Yaakov Soteh ibid.

14) This essay is partially based on an address by the Lubavitcher Rebbe, Purim 1971. Published in Sichos Kodesh 5731 vol. 1 pp. 560-568.

Source: The Yeshiva.net

Can a Kabbalist Predict the Future ?

Rabbi Mizrachi answers [video]

 

A Sobering Thought

Art Rob Gonsalves

Everything can change in the blink of an eye. [Rebbe Nachman of Breslov]


"Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations..." [Shemini 10:9]

There is a view [see Rambam, Laws of Entering the Temple 1:7] that even nowadays a priest [kohen] may not drink a revi'is [86ml] of wine, for this is sufficient to cause some degree of intoxication, and since it is quite feasible that the Holy Temple will be rebuilt within the time it takes for him to become sober, the wine would thus render him unfit for service in the Temple.

Now, according to Jewish law, intoxication caused by a revi'is of wine can be removed by either a short sleep, or by waiting the time it would take to walk a mil. (There are different views as to precisely how long this is: either 18 or at most 24 minutes).

From here we see a remarkable ramification of the above principle: that Jewish law takes seriously into consideration the fact that it is possible for Moshiach to come, with a completed Holy Temple, within a maximum of 23 minutes and 59 seconds, thus requiring the priests to be ready for service immediately!

Based on Likutei Sichos Lubavitcher Rebbe [Gutnick Chumash]

The War of the End of Days and the Two Moshiachs

A new 46 min shiur by Rabbi Daniel Glatstein

To listen go to Torah Anytime

Tazria: Following Your Destiny

The Angel in charge of conception is called לילה / Leila. When Hashem wishes a human being to be born, He bids the Angel Leila "Bring me this neshama from Gan Eden". The neshama, though, resents being uprooted from its Divine source, and complains to the Almighty "I am pure and holy, linked to Your Glory. Why should I be degraded by having to enter a human body?" Hashem responds: "The world where you will live surpasses in beauty the one from whence you emanated. You were fashioned for the sole purpose of becoming part of a human being and being elevated by his deeds."

The meaning of this is that although in Olam Haba the soul enjoys undisturbed tranquility and bliss, nevertheless the present world, despite all its tribulations, is of greater beauty. Only as long as a person lives on earth does he have the opportunity to study Torah and fulfill the mitzvos, thus accumulating merits.

Hashem subsequently compels the soul to merge with the seed for which it was destined. Even before the fetus is formed, the angel inquires of Hashem "What shall be its fate?"

At that point, the entire future of the unborn child is preordained. Hashem determines whether it is to be male or female, whether he or she shall be healthy or suffer from some sickness or handicap, his appearance, the degree of his intelligence, as well as all his mental and physical capabilities. Moreover, all particulars of his circumstances are already decided - whether wealthy or poor, what shall he possess, and who will be his future spouse.

We see that all details of a person's life are predestined. However, there is one exception. Hashem does not decree whether someone will become a tzaddik or a rasha. Each one decides how to fashion himself by means of the faculties and capabilities that were pre-ordained for him.

A person should not feel pride in his intelligence, strength or money, for these qualities are not of his own achievement, rather they were Divinely decreed for him before birth. There is only one field of endeavour in which accomplishment results from the individual's effort - whether and to what extent he will study Hashem's greatness by delving into His Torah and emulating His ways. To the degree in which he succeeds in this endeavour, he has actually accomplished something for himself.

While still in the mother's womb, the child is taught the entire Torah. He is shown a vision of both Gan Eden and Gehinnom, and the angel in charge of him entreats him "Become a tzaddik! Do not become a rasha!" When the child enters the world, the angel strikes his lips, causing all the Torah knowledge previously imparted to him to be forgotten. [Nevertheless, that knowledge was absorbed by his subconscious mind, enabling him to retrieve it during his lifetime].

Source: The Midrash Says

Prophecy: Iran and Saudi Arabia: Moshiach

Update:  There may be a few errors in this blog post regarding the Yalkut Shimoni, thank you to Josh Waxman for bringing it to my attention - please see Parsha Blog for a critique with some extra information.

Today's News:

Iran sends navy vessels to waters off Yemen, raising stakes

SANAA, Yemen (AP) — Iran dispatched a destroyer and another naval ship to waters off Yemen on Wednesday, raising the stakes amid a Saudi-led air campaign targeting Iranian-backed Shiite rebels fighting forces loyal to the country's embattled president.  The Iranian maneuver came as the U.S. deepened its support for the Saudi-led coalition, boosting weapons supplies and intelligence-sharing and carrying out the first U.S. aerial refueling mission of coalition fighter jets.

2,000 Year Old Prophecy

A medieval Jewish prophecy regarding the coming of Israel’s Messiah appears to correspond to the current situation in the Middle East.

A piece of rabbinic literature [written 2000 years ago] known as the Yalkut Shimoni touches on many future scenarios both for the nation of Israel and for the world. In its section on the biblical Book of Isaiah and the prophecies contained therein, a rabbi cited by the Yalkut Shimoni states:

“That the year the Messiah will arrive when all the nations of the world will antagonize each other and threaten with war. The king of Persia (Iran) antagonizes the King of Arabia (Saudi Arabia) with war. The King of Arabia goes to Edom (The Western Countries, headed by USA) for advice. Then the King of Persia destroys the world (and since that cannot be done with conventional weapons it must mean nuclear which can destroy most of the world). And all the nations of the world begin to panic and are afraid, and Israel too is afraid as to how to defend from this. G-d then says to them “Do not fear for everything that I have done is for your benefit, to destroy the evil kingdom of Edom and eradicate evil from this world so that the Messiah can come, your time of redemption is now.”

We can see examples of this prophecy unfolding – On September 25, 2007 Ahmadinejad spoke at the UN Assembly and said that “soon the regimes of the Western world will fall and be destroyed. This threat is not just an ideology, we know based on Israeli and world intelligence that Iran has a secret nuclear plant where it is producing nuclear warheads for their missiles.

Another interesting fact recently published in the world press is that astrologers see this winter as the “Nuclear Winter” in which the Western world will be destroyed by Iran with Nuclear weapons [which matches up with ancient prophecy].

This clearly indicates the pending probability of a Third World War, the likes which we have never seen before, to be initiated by Iran. Based on the Prophecy mentioned, the war will have three stages:

Stage One – President of Iran threatens and antagonizes the King of Saudi Arabia

Stage Two – The King of Saudi Arabia turns to the West for advice and protection.

Stage Three – Iran opens fire, starts Third World War and destroys the West.

Source: JewFacts

Also see:  Geula Update Rav Fish Pesah 5775 Pt 2 of 6

The Immense Challenges of the Present Exile

The Maharal states in Netzach Yisrael: "In order for the new state of Redemption to be born the previous state must first dissolve." 

His descendant, Rabbi Shneur Zalman of Liadi, added [in Torah Ohr] that this is why shortly before the Jews were redeemed from Egypt, the exile worsened. 

In preparation for the new revelation at the Giving of the Torah at Mount Sinai, whatever light remained had to be withdrawn. 

His great-great grandson the Rebbe Rashab explains in a Chassidic discourse that during the final exile, it is our task to elevate the highest sparks that have fallen the lowest. 

This is the reason for the immense challenges that we face during the present exile. 

[L'maan Yishmeu]

Reaching Out and Beyond

The Chasidah [white stork]

 וְאֵת הַחֲסִידָה  "The chasidah" [Shemini 11:19]

Why is its name chasidah (literally meaning "kind one") asks Rashi. "Because it does kindness with its companions with food."

According to the Ramban, said the Chiddushei HaRim (R' Yitzchak Meir Alter of Gur), the reason why the nonkosher birds are not kosher is because of their cruel nature.  If so, the chasidah should have been a kosher-type bird; after all, it bestows kindness upon its companions!

The chasidah acts kindly towards its companions, answered the rebbe, but it does not act kindly toward anyone else. This is why it is considered not kosher.

The following was submitted by a reader: [thank you!]

A lesson we can learn from the Chasida

by: A. Faynberg

In Parshat Shemini which is read after Pesach, we are presented with a list of the Kosher and non-kosher birds and animals, among which is the chasida, translated as the Cinconia, a non-kosher bird from the stork family. Rashi explains that the reason this bird is called the Chasida is because it does chesed, showing kindness to its friends by sharing its food with them. If so, it would only seem proper that such a bird should be classified among the kosher species, as according to the Ramban (Ramban on Vayikra 11:19), the state of impurity which exists among the species of birds, stems from their attribute of cruelty.

The commentator, the Chidushei Harim zatzal explains in Wellsprings of Torah, compiled by Rabbi Alexander Zusha Friedman Hy"d, that since this chasida only does kindness with its own friends, and does not share its food with those outside of its own circle, it is unworthy of being classified as a kosher bird and is therefore impure. If Rashi points out the attribute of kindness found in the Chasida although it is a non-kosher bird, there must be an important lesson for us to learn.

The explanation given by the Chidushei Harim gives us a broader understanding of the true meaning of chesed. We see that doing chesed only with those who are part of our own circle while excluding and pushing others away is in fact looked down upon. True chesed is reaching out and beyond our own circle even if this involves some discomfort; it means being accepting of those who follow the derech and mesorah of Rabbanim from other backgrounds as well.

This could be applied both on an individual and communal level. On an individual level, we find it easier to do chesed with those who perhaps share the same character traits, goals and interests and a similar standard of living with us. On a communal level, this holds true as well. It is far easier for us to reach out to those within our own sector who share a similar outlook as we do on matters of religion and politics. However, the challenge is to reach out and beyond our own individual and communal circles. We must aspire to do chesed lovingly, reaching out with compassion also to those who do not share our social and religious criteria, without being judgmental.

We are capable of doing so and have proven that it's possible for us to break through all barriers and rise above our differences. We've proven that it's possible for us to step out of our own limited zone and reach out towards those who are not exactly like us. We proved it when our three precious bachurim were abducted in Israel and we Jews worldwide were united in prayer, taking upon ourselves many meaningful and great acts in hope for their safe return. We proved we can reach out and beyond our own individual and communal circles during this past war in Gaza where Jews of all circles came to the aid of one another both spiritually and practically. We all prayed for the well-being and safe return of the soldiers, and many went out of their way to arrange the delivery of food supplies and other basic necessities for them. Many attended the funerals of lone soldiers to show their solidarity and others concerned themselves with and attended to the needs of the residents living in fear and danger under a constant barrage of rockets in the south.

We do not need a tragic event or a bitter war to awaken us and remind us that we are one nation. Our enemies yimach shemam know this well and do not differentiate between us when they carry out terror attacks or shoot missiles and rockets at us. We may have forgotten this during the recent elections that took front stage in Israel when the public was exposed to endless degrading statements and remarks of one party or one politician against the other. We are all one nation and our moments of conflict and dispute are only a part of our external crust, but when we peel that off, we get to the inner core of who we really are – a nation who lives by ideals of loyalty, kindness, compassion and love towards the other.

We can and should be united in good and peaceful times too. The navi tells us (Yeshayah 11:6) that during the time of Moshiach “a wolf will dwell together with a sheep, and a leopard and young goat will lie down beside each other,” which is a vivid description of the ultimate peace which will prevail among all the different species during that era. There will no longer be any carnivores preying on herbivores and Hashem's entire creation will live in harmony. A question arises: During the flood in Noach's generation, we also find that the animals existed in peace and harmony and did not devour each other, so what then is so special about the time of Mashiach when such a phenomenon will recur? I recall hearing an explanation in the name of Rav Shimshon Rephael Hirsch Zatzal that during the flood in Noach's generation, uniting with one another was easier and more desirable since there was a common danger outside the Ark, so uniting was necessary for everyone's survival. However, the real test and challenge behind our ability to unite is during a time of ultimate peace, during the time of Mashiach when we won't be facing any common threat or danger from the outside world.

We are all Hashem's children and each of us is precious in His eyes. It is not our duty to evalutate the exact and true worth of another Jew, nor are we capable of doing so, but if we search carefully, we'll find something positive in each individual and in each community. The Gemara (Taanis 31a) says that when Moshiach comes, HakadoshBaruch Hu will sit all the tzaddikim in a circle and “He” will be in the center. I recall hearing that as in a circle, where the radius — the distance from any given point to the center — is always equal, so too all tzaddikim will sit at an equal distance from our common Center, pointing and declaring in unison:

“This is Hashem!” They will say, “This is Hashem for Whom we hoped; let us rejoice in His salvation!”