Assuming the Worst

Oct 28, 2010 at 9:44 PM | Posted by Rabbi Joshua

Parashat Chayyei Sarah

Last week’s Torah portion ended with the Akeida, the binding of Isaac. Then immediately following we read about the death of Sarah. Our Sages teach that there is a direct connection between these two events.

The Akeida is often read as concluding successfully. However, what is not often discussed is its immediate affect on Abraham and Isaac. Apparently, the event was so traumatic for both them (in each their own way) that following we read that Abraham returned from the mountain alone (Gen 22:19).

Upon seeing Abraham returning alone, we are taught that Sarah assumed the worst, and died. The Torah states that Sarah was already 127 years old, and the Sages suggest that the thought of losing Isaac was just too much for her. Abraham returned alone with his servants and found his wife dead and mourned for her (Gen 23:2b).

Of course this is speculation, but assuming for a moment it could have happened this way, why did Sarah die?

This question left our Sages scratching their heads. Did Sarah not trust G-d to bring Isaac back? Did she not trust Abraham? Targum Jonathan, an early Aramaic paraphrase and commentary on the Torah, even suggests that Satan told Sarah that Abraham actually slaughtered Isaac, and that she cried out in grief and fell down dead.

Either way, according to this perspective, she did not fully wait to hear any news from Abraham himself. She assumed the worse!

How often do we do the same thing? It does not matter how many miracles we have witnessed, how many blessings we have experienced, or the promises we have been told. When things begin to go sour we often assume the worst. Instead of trusting G-d we begin blaming Him before even waiting to find out any news.

We don’t exactly know why Sarah died. But we do know that worrying and thinking negatively do not help any situation. That is why we are encouraged to “be anxious for nothing” (Phil 4:6). And when we do find ourselves sinking in despair, we must take those thoughts captive (2 Cor 10:5) and focus on what we know to be true. For in Torah, and through the Living Torah, we have the ability to understand fully who we really are, what’s in store, and what G-d expects from us.


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Quote of the Day

Oct 27, 2010 at 5:29 PM | Posted by Rabbi Joshua

"The Law is our treasure, in which we rejoice. It is a hidden treasure because the deepest spiritual meaning is as yet not made perfectly clear to us. Yet one thing we know: it is the revelation of G-d, and this makes it very precious to us. But the day will come when the divine mysteries of the Law will be unfolded by the Messiah, and we shall see G-d face to face. Then our souls will be filled with delight."

-Paul Philip Levertoff, "Love and the Messianic Age," pg. 58.

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Holy Brother: A Reflection on Reb Shlomo

Oct 24, 2010 at 12:45 PM | Posted by Rabbi Joshua

Today marks the 16th yahrzeit of Rabbi Shlomo Carlebach z"l. His influence on the Jewish community is in some ways completely unmeasurable.

It is almost impossible to walk into a synagogue today and not hear at least one of his melodies. So many of his songs have become so famous that they are now simply referred to as "traditional Jewish folk songs." All of us (at least us youngsters) grew up with songs like Am Yisrael Chai and Siman Tov u'Mazel Tov. For many of us who know these melodies as synagogue staples it is hard to believe that they were not handed down at Sinai and passed along ever since (a small joke).

It is also difficult to meet a Jew (particularly a boomer) who does not have a story of how Reb Shlomo changed their lives. Not only did Reb Shlomo change the world musically, he changed it one sweet neshama at a time. He always referred to everyone as "holy sister..." or "holy brother..." and greeted everyone with a smile and a hug. And everyone who met him, even for a moment, felt as though he was their best friend.

And interestingly, there is a whole new generation of people, like myself, who have been so incredibly impacted by Reb Shlomo - and yet, we never personally met him. His music, his stories, and his teachings are continuing to inspire people spiritually.

What is even more amazing are the stories people do not know. Stories that have only surfaced since his passing. Stories of how he would go to prisons and visit and sing to Jews and non-Jews, sick children who Reb Shlomo would visit in homes and hospitals, and the countless dollars he extended to anyone in need. Not only was he a great rabbi to the world - he was also a rabbi to the fringes of society. Reb Shlomo considered every soul a diamond. Some, he said, might need a little polishing, but everyone was special. Many homeless, unaffiliated, and even countless non-Jews all referred to Reb Shlomo as "my rabbi."

Although most people know Reb Shlomo for his music, many do not know about how great a chacham (a sage) he truly was. Reb Shlomo was born in Germany to a great line of rabbis. He was considered a prodigy as a young child, and his parents made sure that he received only the best tutelage in his studies of Torah and Jewish law.

As the Second World War broke out in Europe, his parents came to America, where his father planted a synagogue. Reb Shlomo continued his studies, eventually finding himself at the prestigious Lakewood Yeshiva (a sort of Harvard of the yeshiva world).

During his time in America, Reb Shlomo became more and more intrigued with Chasidus - the philosophy and way of life of Chasidic Jews. And then something happened to him that changed his life forever - the Holocaust. Upon hearing of the devastating news of the Holocaust, Reb Shlomo decided to leave Lakewood for the Lubavitcher Yeshiva in Crown Heights. Many people asked Shlomo what his reason was for choosing to leave the prestigious Lakewood yeshiva for what was considered a much lesser yeshiva. And Reb Shlomo responded with, "I have '6 Million' reasons ..."

What attracted Reb Shlomo to Lubavitch Chasidus was its emphasis on outreach. Its insistence that every Jew is holy. That is why Reb Shlomo left Lakewood. Following the Shoah, he foresaw his role as being prophetic - as being a light to rekindle the Jewish flame.

Rabbi Shlomo Carlebach personally did more than any other Jew in modern times in regard to keruv (Jewish outreach). Reb Shlomo is personally credited with bringing tens of thousands of Jews back to Judaism and spirituality. What was his secret? Getting involved! He went to places where Jews were. If that meant to Jewish day schools ... he went. If that meant to prisons ... Shlomo packed his guitar. If it meant to Buddhist ashrams and temples ... Reb Shlomo went singing the most Jewish of songs. And it worked!!!

Shlomo was just who he was. Reb Shlomo, along with his colleague, Reb Zalman Schachter-Shalomi (who later founded the Jewish Renewal Movement) were the creators and the initiates of outreach on college campuses, “Chabad Houses,” and engaging people in the specialness of being Jewish. Reb Shlomo truly understood the mitzvah of “leaving the world more Jewish than you found it.”


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Quote of the Day

Oct 19, 2010 at 1:35 PM | Posted by Rabbi Joshua

"At the very outset I make my honest and public confession, the result of earnest thought and inward struggle, that it is my steadfast, unalterable conviction ... Yes, as a Rabbi grown grey in office, as an old Jew faithful to the Law, I confess candidly, Jesus is the predicted Messiah of Israel ... for whom we long, and for whose Advent our people have ever expected. He is come! This is now my shout of rejoicing, which my lips and pen, and, if G-d wills, my prolonged life shall serve to make known."

-Rabbi Isaac Lichtenstein, former Chief Rabbi of the norther district of Hungary, from his "An Appeal to the Jewish People."



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"Get Out!"

Oct 15, 2010 at 10:07 AM | Posted by Rabbi Joshua


Parashat Lekh Lekha

“Get Out!” - G-d makes it very clear to Avram that only through self imposed exile can he attain his ultimate spiritual potential.

Parashat Lekh Lekha, unlike our first two portions in Genesis, emphasizes this convergence between G-d and creation. According to the Lubavitcher Rebbe, the Torah thus far can be summarized as: Breishit describes the works of G-d; Noach describes the efforts of humanity; and Lekh Lekha describes the cooperation between humanity (Avraham) and G-d.

The opening phrase of our Torah portion, “Lekh Lekha” is usually translated “Go forth.” However, it can also be translated as “Go into yourself.” In this case, G-d is not just asking Avram to leave a physical place, G-d is asking him to delve into, and thereby, leave himself and enter into a covenant – a special relationship between himself and HaShem.

With a little help from the Lubavitcher Rebbe, the opening phrase can be further broken down into these personal applications:

  • “Lekh Lekha (Go forth) …” – We must leave ourselves to reveal our true identities.
  • “From your land …” – Alludes to leaving behind all worldliness, and all physical desires which keep us from growing spiritually.
  • “From your birthplace …” – Requires abandoning our comfort zones and those practices we often do by rote (including spiritual acts done by rote like prayer and mitzvot). We must especially leave behind those negative habits we were brought up to follow.
  • “From your father’s house …” – Alludes to our own rationalization, and our own perceived wisdom.
  • “To the land that I will show you …” – G-d desires that we all should reach our spiritual land. As such, only G-d will lead us to and reveal to us true spirituality.

However, the secret to finding our true identities requires sacrificing ourselves and our own comforts and finding ourselves in relation to G-d. “Going forth” requires abandoning those things which hold us back, and pressing on to that which lies ahead.

The primary jewel we can glean from Lekh Lekha is faith. Like Avram, we may not always be able to grasp G-d’s desires for us. We may even doubt, just as Avram did when G-d repeatedly promised he would have many offspring. However, in the end Avram believed. No matter his doubts, he had faith that G-d would indeed fulfill His promises.

"And [Avram] believed in HaShem, and it was accounted to him as righteousness." (Genesis 15:6)

By faith, G-d reveled to Avraham the mysteries of heaven, blessed him and his family, and led him into the Promised Land. The author of Hebrews further emphasizes:

"Without faith, it is impossible to please G-d, for whoever approaches Him must believe that He exists and that He rewards those who seek Him." (Hebrews 11:6).

It is not enough just to believe that G-d exists. We must also believe that G-d is faithful to reward those who seek Him, just as Hebrews states. We must “Go forth!” We must exile ourselves from our comfort zones and away from ourselves so that in the end, when we finally step into the Promised Land, we will step into the place of destiny and blessing.


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