Bulletin05.07.2011 - Emor

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Continued from p. 2 Inspiration, Insights & Ideas Bringing Torah lessons to LIFE! Thoughts on the Parsha from Rabbi Sholom D. Lipskar physicians to save lives and limb in China and Haiti, where they become the most proficient and efficient hospital, servicing the indigenous population. The director of the program commented that though the cultural, behavioral and religious differences etc. caused an initial sense of suspicion and distance, it quickly dissipated by the good that the Israeli team brought. We could point to countless examples in the millennia of history when the standards to which the Jews were held were 180° different than the rest of society. The reality and truth is that we are different. What makes us different? We have the same blood types and body parts of most homosapiens. When one receives an organ transplant or a blood transfusion it matters not whether it comes from a Jew or a non-Jew. We all look, walk, work, eat the same, and are part of a common humanity. Yet we stand out as having been chosen by G-d. It is important to understand and recognize what makes us different so we can strengthen those ingredients to gain the maximum benefit of our being unique and chosen. As we look at the general population vis á vis the Jewish population, we find that there are two fundamental elements that make us different than any other nation. Torah and Mitzvos. The Torah, also known as the Bible, is more than a holy book. Even the most just and moral nations of the world who accept the Bible with its 24 books do not live by what it states in that Bible, for whatever reason. For the Jewish People, the Bible is completely different. Together with clear directives and implications, it contains an endless reservoir of oral interpretation and tradition articulating instruction for every aspect of life with wondrous relevance to our life and time. Since G-d used the Torah as a blueprint to create the world, we study that blueprint to know how to sustain and maintain the world and fulfill its purpose. Our rabbis tell us to believe that there is wisdom among the nations, but not Torah. Great secular leaders of all generations already recognized the extraordinary quality of Torah and its impact in molding the special uniqueness of the Jewish people. They attribute to the study of Torah the honing of minds, adding dimension to their perspectives, opening subconscious levels of understanding and connecting to a higher level wisdom. King Ptolemy commissioned 70 Torah scholars to translate the Torah into Greek because he wanted to tap into the power of the Jewish People. Today in South Korea, families of the intelligentsia and upper middle class have taken to study the Talmud which they have translated into Korean because they want to utilize the same mechanisms that the Jews have in order to create that brilliance and outstanding capacity that the Jewish people have shown, even in secular human applications. 10 That’s the first thing that makes us different: the Torah. The other aspect that distinguishes the Jewish people from the nations of the world, is Mitzvos, the 613 precepts that G-d commanded us (248 positive commandments - things that we should do, and 365 prohibitions - things that we are not supposed to do). Some mitzvos cannot be fulfilled today as the physical elements that are required for their performance are not extant, i.e. the Holy Temple. The multitude of Mitzvos (Divine laws) pertain to every aspect of our lives. Only the Jewish people have specific Divine direction for everything they do, from waking up, washing, dressing, eating, studying, working, relationships or business dealings. We are directed how to tie our shoes, how to wash, what to wear, what not to wear, what to eat, how to eat, making proper blessings before and after eating, how to conduct business ethically as dictated by the Torah and give charity from our earnings, and how to have healthy and positive relationships with our spouses, children, parents, siblings, relatives, friends, neighbors, community and society. Those are the 2 fundamental elements that make us different. These are not theoretical and philosophical concepts that address theology or scholarship but applicable practical paths for life. I am puzzled that when realizing and bearing the consequences of being different, including the double standards that are applied to us because we are Jews, the negative feelings that are directed towards us because we are Jews, the desire by some to harm us because we are Jews, why do we not own and utilize that difference to achieve the power that it gives us? If what makes us special and exclusive is the Torah and Mitzvot, it is incumbent upon us to utilize them to continue in our holy journey. Of course we can attribute our differences to a much more fundamental level in the sub-genetic pluro potential source of our existence, but on the most practical level, our uniqueness is in our practicing and behaving like Jews should. The Torah reiterates often that when the Jewish people behave in the unique way that they should, the nations of the world respect us instead of hating us as we achieve authority by example and by consensus bringing the wholesomeness, holiness, morality and ethics of Torah and Mitzvahs to the whole world. Let us be proud that we are different, not with any sense of ego but with a sense of responsibility and gratitude to Hashem for having given us this opportunity to be His Kohanim, His personal representatives, representing the world to Hashem and representing Hashem to the world. Have a great Shabbos and a good week.
Counting the Omer Inspiration, Insights & Ideas Bringing Torah lessons to LIFE! Halacha of the Week By Rabbi Dov Schochet Starting from the day the Omer offering was brought in the Temple (it was a meal offering of barley brought on the second day of Passover) the Torah commands us to count seven weeks (which bridge the Omer offering and the festival of Shavuos). This commandment was actually a matter of great contention between those who accept the Oral Law and the sects which only believed in the Written Law and not willing to accept any oral tradition. The issue was the language the Torah uses in this week’s portion, “And you shall count unto you from the morrow after the Shabbat, from the day that you brought the sheaf of the waving; seven weeks shall there be complete". While a literal reading would obviously imply that the counting must always begin on a Sunday (the day after the Shabbat) the Mosaic tradition was to understand this word as referring to the festival of Passover (which can also be referred to as Shabbat) and not the seventh day of the week. Obviously the Halacha follows this tradition and therefore, starting from the second day of Passover, for 49 nights, there is an obligation to count the Omer. The proper way to count is to mention the days and the weeks e.g. from day 1 through 6 one should say "today is day 1 to the Omer etc. from day 7 and on one should mention the weeks as well e.g. on day 13 one should say "today is 13 days which are 1 week and 6 days to the Omer" It is proper to count while standing although if one counts sitting down they do not have to count again. The counting can be done in any language one understands. If one does not understand what they're saying even if they are counting in Hebrew they have not fulfilled their obligation. As this is an individual obligation one is required to fulfill the Mitzvah on their own and not rely on an emissary. Although if one hears their friend counting and has in mind to exempt their obligation it is sufficient, it is preferable for one to count every night on their own. Like all Mitzvot which are time bound, women are exempt although if they wish they can count the Omer with its requisite blessing. Sefardic women do not recite the blessing. There is a dispute if the counting can only be done at night or if one can count the following day as well, therefore in the event one forgot to count at night they should count the following day (to fulfill the Mitzvah according to the second opinion) but do so without the prior blessing. There are two opinions as to the nature of this Mitzvah, one holding that every day is an independent commandment while the second holds that one can only count any of the days if they have counted all the prior ones. The accepted practice if one forgot to count one of the days is to continue counting the rest of the days like the first opinion (as one might be fulfilling a Mitzvah) but to do so without the prior blessing as the rule is anytime one is not certain if a blessing must be recited we do not recite it. It is important to note the Mitzvah is not the blessing but the counting and therefore if one missed a day it is not a reason to be lax with the counting of the rest of the Omer. (In a case where one is uncertain if they Parsha Messages 11 missed a night or not or where one forgot to count at night but counted the following day without the blessing they can count the following days with the blessing). The lesson of the Omer is clear, all days must be counted. Every moment of our lives has meaning and purpose and must be properly accounted for. And as the first counting culminated with receiving the Torah by us all "counting our days" may we merit to the revelation of the coming of Moshiach. Your Guide to Personal Freedom Counting the Omer: Week Three This is an excerpt from “Counting the Omer – A Spiritual Guide” by Rabbi Simon Jacobson Day 18 - Netzach of Tiferet: Endurance in Compassion Is my compassion enduring and consistent? Is it reliable or whimsical? Does it prevail among other forces in my life? Do I have the capacity to be compassionate even when I'm busy with other activities or only when it's comfortable for me? Am I ready to stand up and fight for another? Exercise for the day: In the middle of your busy day take a moment and call someone who needs a compassionate word. Defend someone who is in need of sympathy even if it's not a popular position. Day 19 - Hod of Tiferet: Humility in Compassion If compassion is not to be condescending, it must include humility. Hod is recognizing that my ability to be compassionate and giving does not make me better than the recipient; it is the acknowledgment and appreciation that by creating one who needs compassion G-d gave me the gift of being able to bestow compassion. Thus there is no place for haughtiness in compassion. Do I feel superior because I am compassionate? Do I look down at those that need my compassion? Am I humble and thankful to G-d for giving me the ability to have compassion for others? Exercise for the day: Express compassion in an anonymous fashion, not taking any personal credit. Day 20 - Yesod of Tiferet: Bonding in Compassion For compassion to be fully realized, it needs bonding. It requires creating a channel between giver and receiver; a mutuality that extends beyond the moment of need. A bond that continues to live on. That is the most gratifying result of true compassion. Do you bond with the one you have compassion for, or do you remain apart? Does your interaction achieve anything beyond a single act of sympathy? Exercise for the day: Ensure that something eternal is built as a result of your compassion. Day 21 - Malchut of Tiferet: Nobility in Compassion Examine the dignity of your compassion. For compassion to be complete (and enhance the other six aspects of compassion) it must recognize and appreciate individual sovereignty. It should boost self-esteem and cultivate human dignity. Both your own dignity and the dignity of the one benefiting from your compassion. Is my compassion expressed in a dignified manner? Does it elicit dignity in others? Do I recognize the fact that when I experience compassion as dignified it will reflect reciprocally in the one who receives compassion?
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Page 5 and 6: Friday Night Yedid Nefesh pg. 151 V
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Page 9: Special Thank You We sincerely than
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Bulletin05.07.2011 - Emor

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