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The Flat-Earthers and Me

31/7/2016

5 Comments

 
Update: The following is tongue-in-cheek, but based on actual exchanges I've had or seen regarding other anti-Torah topics. I've never met an actual Flat-Earther!

PictureFlat Earth Society logo
I try very hard to get along with family members and friends from my secular past.

I strive to stay away from touchy topics, but they still don’t realize how committed I am to the fact that the Earth is a globe.

Meaning, it's not just my opinion, but something I know to be absolutely true.
 
Yes, I understand that they never really learned about Torah Judaism before and that they grew up this way.

(Actually, I grew up the same way—even worse! The society the older generation grew up in was at least respectful toward the idea of Earth as a round globe.)

Despite how much I understand them, it’s still frustrating to deal with their insistence that the Earth is flat.

And this goes for everyone else I encounter in the non-Torah world too.

Once, other family members also decided to visit when I was visiting my parents.

One family member (brought up Jewish, always resented it, then found it he wasn't actually Jewish) showed up with his wife (a lapsed Catholic) and started talking about science.

During the conversation, I accidentally blurted out, “Right! And it’s just so amazing how the Ramban realized the Earth was a round globe when not all his non-Jewish constituents accepted this eight hundred years ago!”
 
Hostile silence met my enthusiasm.

Oops.

I bit my lip and tried to smile. Oh drat. I forgot myself again.

It’s so hard living in two worlds at the same time—the fake flat world and the real round world.
 
Then he & his wife smirked at me as he jeered, “Well, personally, I don’t believe in God. I think science explains everything.”

He and his wife exchanged a look that clearly said She’s SUCH a stupid dweeb! before turning back to me with contemptuous smiles.
 
“Well,” I replied, reluctant to get into a useless confrontation, but wanting to gently introduce the truth nonetheless. “Actually, science does support the belief in God and a round world. Personally, I found it so much more enlightening to read the actual peer-reviewed science publications instead of just the science section of the New York Times....”

​My voice trailed off as they looked straight into my eyes and sniggered.

Even though I know they're like this, I was still taken aback by their blatant contempt because I never treat them (or any of the other secular dissenters) in such a way. I'd be too embarrassed to treat them that way. 
 
Ever the peacemaker, my aunt (who thinks she's Jewish but isn't) sang out, “Okay, everybody, let’s just respect all opinions! This IS a democracy, after all!”

This made me feel rebuked because I was the last one speaking, so it felt like she meant me. After all, she didn't say anything after their declarations of atheism and sniggering.

And I WAS speaking respectfully! It just wasn't a view they respect.
 
Later, a cousin took me aside and said, “Look, we’re all trying to be really open-minded around you, but you just can’t go around pushing your religious beliefs on others. I love you, but you need to respect other people’s beliefs, too. Tolerance is the key to getting along.”
 
"I need to respect the belief in a flat Earth?" I said.
 
"Yes," she said. "You don't have to agree, but you do need to respect it. That also means that you can't say anything about it that might offend us."

Picture
Deflated, I called a friend for chizuk.

She’s frum, too, and a firm believer in a spherical Earth, so I thought she’d be sympathetic.
 
“Well, what did you expect?” she crowed. “You KNOW how they are! Why do you always get so upset about it? Why do you even bring it up with them?!”
 
“I didn’t mean to,” I said. “It just came out by accident. I got caught up in the topic and—"
 
“It’s YOOOOOUR FAULT!” she said. “I mean, what did you expect? You need to stop trying to change people!” She gave a huff. “Stop trying to insert words like ‘down’ and ‘up’ and ‘north’ and ‘hemisphere’ into conversations with them!”
 
“I’m not TRYING to insert those words,” I protested. “It just happens. It's hard to pretend all the time."
 
"And those EMAILS you write!" she said. "I mean, people just say ONE anti-Torah word and you write them a whole megillah! Why do you have to make such a big deal about it?"
 
"Because," I said, "in order to explain why it's wrong for them to correct me when I say 'down under' or 'hemisphere,' I need to go into all these proofs about the curvature of the Earth—and word everything in the nicest, most inoffensive manner possible—and—"
 
"But NO ONE CARES! Why do get so worked up?"
 
"Why are YOU getting so worked up about me getting worked up?" I countered.

Then an old completely assimilated Jewish friend stopped by.

​We’d been best friends since junior high and had stayed in touch even after I’d become frum. She was excited about her upcoming trip to Australia.

Caught up in her enthusiasm, I forgot myself again. “So when exactly are you heading Down Under? It's always so cool to travel to the Southern Hemisphere because the seasons are the exact opposite—oops.”

Her face stiffened and she pulled back.

“Er,” I said, “I mean, TO Australia. You know, down TO Australia—oh, not ‘down’—I meant—"

“Over,” she said, stiffly. “Nothing to do with spheres—'hemi' or otherwise. I’m heading OVER to Australia.”

I understood that "under" (as in "Down Under") meant something completely different to her in her flat world delusion than it did to me as a knower of our spherical existence.

I tried to gently explain to her the science behind my position of the Earth being round and not flat, but her hostile, unreceptive body language and stony facial expression caused my words to end up trailing off into silence.


PictureThe Ice Wall encompassing the edge of a Flat Earth
Later, I came across an article by frum people that tried to reconcile the Torah with Flat Earth theory.
 
Some contributors even supported Oddball Orthodoxy’s petition to accept Flat-Earthers into the frum rabbinate.
 
Exasperated, I wrote the following comment:
 
Myrtlerising says:
It just doesn’t work. There is no reconciliation.

Fact: The Earth is NOT flat.

Fact: There is NO massive body of water surrounding the continents with an outer boundary of a gargantuan ice wall to keep the water from spilling off the edge.

Fact: There is a mountain of scientific evidence (from ancient archeological pictographs to thousands of actual photographs from NASA) that clearly indicate a GLOBE-SHAPED Earth.

I think we should just focus on getting the truth out there—or at the very least, sticking to our own guns.

Even if it’s only offered as one sugar-sweetened spoonful at a time, the truth is the only way to go.
​

BTW, why do WE always have to tiptoe around Flat Earther views? Why can’t they be considerate of ours?
 
But the replies I received? Oh, gosh....

yogamama says:
MR, you sound very angry.
And please be aware that ALL CAPS is the same as yelling.
 
PontificatingPloni says:
MR, the fact is that a tremendous amount of water exists all over the place (i.e., oceans, seas, etc.) along with massive ice walls at the poles.

Furthermore, from where we're standing...the world actually DOES look FLAT.  

This is incontrovertible: The world LOOKS flat. It FEELS flat.

(I mean, except for mountains, hills, valleys, and canyons, and all that. But you know what I mean—all that seems to exist on a FLAT earth. Our world simply does not feel or look like a globe.)

This needs to be addressed and, quite frankly, why is that our Gedolim don’t ever tackle this issue?

Unfortunately, when people bring up Flat Earth theory to them, the Gedolim usually just look perplexed or chuckle—or both. At the most, they make statements like, “The Earth is definitely a globe.”

But they don’t explain WHY the Earth is round, or how that happened!

When asked for further elucidation, they merely encourage us to just look into the Torah.

But many people need more than that.

​And I’m sorry, but directing people to NASA photos and pro-globe science articles?

That falls in the same category—it simply isn’t enough.


AYidThatMakesYouGoHuh? says:
We say it's a round globe and they say it's a round disc.

Yes, a disc is flat, but it's round, too.

Personally, I go with the Intelligent Design theory, which describes how the world started off like a flat disc, but then HKBH just puffed it up via geological "nostrils," forming it into the globe it is today.

There is a remez to this in Bereishes 2:7 when it says that HKBH breathed into Adam Harishon's nostrils the "nishmas chaim" and Adam Harishon became a "nefesh chayah." 

This could certainly indicate He puffed up the Earth too.


yogamama says:
That's really fascinating, AYidThatMakesYouGoHuh! Does anyone say where the Earth's "nostrils" were?

AYidThatMakesYouGoHuh? says: 
No one's really sure, yogamama, but they think it might have happened via the caldera in Yosemite National Park or via a series of massive sinkholes, which are actually what killed off the dinosaurs, as hinted in Parshas Korach.

BitterBeryl says:
mr, its frum peopel like u turnd me off Yidishkite w/ ur narow vewz. u h8 EVrybody.
 
moishemenachemmoskowitz613 says:
WHOAAAA! This thread is getting cantankerous! Where are the moderators????
 
PiousPamby says:
FYI: Rabbi Wallerstrong gave a shiur on this and people walked out.

Also, I heard he got a LOT of nasty emails.

And he agreed to do a robocall that encouraged the frum community to support the only candidate who acknowledges that the Earth is a globe. What's more, this robocall incident made into the New York Times—and NOT in a good way.

Astoundingly, the rabbi openly admitted he knew nothing else about the anti-Flat Earth candidate, other than that candidate strongly posits a belief in a globe-shaped Earth.
​

Personally, I think it was a chilul Hashem.



PictureWhy a ship merely APPEARS to go down over a "curved" horizon ;)
Feeling like I’m the crazy one, I went to a shiur given by a popular speaker in hopes of speaking with the lady afterwards.
​
Maybe she could give me chizuk.
 
But she frowned at me in puzzlement, then said, “Well, we have to understand them. They didn’t grow up with Torah.”

“I know,” I said. “I didn’t either.”

She looked rattled by that, then got hold of herself & said, “Yes, but you can’t judge them. Hashem brought you to the emes, and not them—well, at least not yet, anyway. Do you daven for them?”

“Yes, of course,” I hurried to reassure her. “But I just feel like I can’t deal with this hypocrisy and craziness anymore. All the time, I'm trying to remember the right obfuscations or straining not to say anything no matter how insane their views are…I just hate it.”
 
Her eyes widened. “Hate?” she said. “Oh no...but don’t you feel SORRY for them?”
 
“Um, kind of…” I said. “But right now, I’m just feeling frustrated and kind of angry.”
 
Her eyes widened as she leaned back from me as if I'd suddenly come down with a particularly contagious form of sinat chinam.

​“But don’t you realize it’s SUCH a rachmanus that they don’t know?" she said. "Nebbuch, they deserve our pity and compassion.”
 
“Yes,” I said, “but what do I do about—"
 
“Just work on your ahavas Yisroel and your compassion,” she said, giving my arm a pat before moving on to the next attendee.

Finally, I called about another friend who also suffers from Flat-Earther Frustration.
​
“Of course dealing with Flat Earthers gets you down—it drives me batty, too!" she said. "Just stuff ‘em! They’re all just totally bonkers! And the whole world is bonkers, too, but thank God, you aren’t. Hashem’s on your side—stick with Him and don't give up!”
 
And finally, I felt better.  

Picture
The Edge of a Flat World

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What Eliyahu Hanavi's Self-Imposed Isolation Teaches Us
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A New American Revolution? Nope! And Here's Why...
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What Eliyahu Hanavi's Self-Imposed Isolation Teaches Us

28/7/2016

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Picture
Eretz Yisrael's desert: A fine place for hitbodedut
This following is from the Haftarah for Parshat Pinchas.
 
But because it contains such striking points, here it is even when it's not Parshat Pinchas.
 
And because I am a bit of a linguistics geek, I've included the Malbim's definitions for certain Hebrew words.

This is entirely from the Malbim’s commentary on Melachim/Kings I 19:3-13.
 
First off, the Malbim mentions how Eliyahu Hanavi was mitboded.

​L’hitboded literally means “to seclude oneself”—and specifically, to seclude oneself in conversation with Hashem.

​Many people think that’s just the Breslov take on the word, but the Malbim clearly defines it that way, too:
Eliyahu was mitboded most of his days and concerned himself with the perfection of himself, to perfect his soul.  

​Only in a time of need was he a Prophet sent out to the Nation.

And after he saw that all the wonders he performed didn’t work, he realized that he had no business in perfecting the Nation.

​Therefore, he rose up and returned to go for the perfection of his soul. 

Then he left his young servant there in Be’ersheva and journeyed off to the midbar.
​
Note: The Malbim defines "midbar" as a place that is generally desolate, but is also sometimes sown, i.e. produces plants and foliage.
 
According to the Malbim, Eliyahu Hanavi's motivation was:
...to separate from people, to go out to the desert l’hitboded because that was the object of his desire now…and then he came to the place of his desire because after he distanced himself a day’s walk from the settled area [yishuv], he was in the place of his purpose.

​For there, he would yitboded with Hashem.
Note: The Malbim defines "yishuv/yashav" as an unchanging & permanent settlement, and not as a populated area.

To me, this hints at a spiritual journey, i.e. it's important to avoid spiritual stagnancy, so one must leave a place (spiritually speaking) that is unchanging and permanent.

The Famous Episode of the Storm Wind, the Earthquake, the Fire, and the Still Small Voice

​The second rotem tree under which he slept was actually an angel in disguise.
Picture
A rotem tree
The angel woke up Eliyahu Hanavi and then we have the famous passage about the raging wind, the earthquake, and the fire—all of which did not “contain” Hashem—and the “small still voice” in which Hashem was finally found.
 
Rashi explains these 3 events as occurring via a camp of angels.
 
The Malbim notes that these 3 effects are layers of klippot [shell] around the nut.
He explains that they are “partitions and veils” separating us from that which is holy.
 
The Malbim says (emphasis mine—MR):
Hashem is not in the camp of wind, earthquake, and fire—only in the small still voice.

​And from this, His messengers and Prophets will learn not to be raging, not to be tumultuous, and not to blaze a fire like Eliyahu did in his zealousness for Hashem (in that he stopped the Heavens and slayed the prophets of Baal) because He will send his Prophets, that they’ll approach them with a quiet voice and will pull the Nation with cords of love and soft words.
 
It is not Hashem’s desire that the Prophets will punish the Nation and became zealous with za’am. 


​[Note: The Malbim defines "za'am" as anger that includes curses and punishments.]

Interestingly, Eliyahu Hanavi refuses to adjust his methods, stating he cannot change as he feels too zealous regarding Hashem’s Kavod.
 
Note: The Malbim defines "kavod" as the inherent splendor of an object's essence.

Bringing the Message Home

I think this passage spoke to me so strongly for several reasons:
​
  • Over the past couple of years, Hashem seems to be showing me that I can’t influence others—and who says I’m qualified to do so, anyway? This has led to increasing focus inward and investing more in self-introspection and a raw self-accounting.
For example, ever since I read Rav Arush’s Garden of Education, I became increasingly focused on what my children’s behavior says about me—meaning, the message Hashem wants to give me about my own behavior—which reaped more success than all the chinuch books I ever read (and no longer own) or all the chinuch classes I ever attended (and no longer attend). 
 

And I spend far less time in social interactions, a natural progression having resulted from several events.

 
But back to the Malbim...

  • The Malbim states that Eliyahu Hanavi perfected himself so much that he thought he was supposed to die then because once one achieves spiritual completion, his life’s mission is over. Yet Eliyahu Hanavi still separated himself from society and invested in further self-improvement.

Needless to say, this is very valuable advice. 

Furthermore:


  • The Malbim supports the idea of giving tochachah with compassion.

​But Eliyahu Hanavi couldn’t compromise.

His profound awareness of Hashem’s Unlimited Omnipotence & Indescribable Greatness didn’t allow him to soften his stance.
​
(At which point, he appointed Elisha Hanavi in his stead.)
 
I’m not on that level, obviously, but it’s good guidance to reflect on one’s sincerity and motive.  
And even if you’re also not on that level, I think one reason why people sometimes get so fired up—even if it’s to their own detriment or loses effectiveness on others—is because if you are under attack, you feel a need to hold fast with all your might.

For your own spiritual well-being, it may be necessary to respond by hunkering down and shooting off porcupine quills at invaders and usurpers.
 
Furthermore, softness and compassion can turn into passivity and complacency.
 
At the end of the day, it’s a judgement call.

​The Malbim and the Kli Yakar obviously promote gentle methods as the first and best option, as does the Pele Yoetz, Rebbe Nachman of Breslov, and many more.
 
But there is also a time to fight.

I know that for me, the message has been to turn inward and work on myself.
 
Davening for other people and situations have proved far more effective than me mucking around in it all. 
 
At the same time, there are people who use pseudo-introspection and shallow davening as an excuse not to act when action is vitally necessary.
 
This is why it's so important to ask Hashem individually what we should be doing.
 
P.S. I couldn't help but notice that the Malbim's commentary sounds exactly like a scene from a Rebbe Nachman story.
Picture
The Malbim (1809-1879) is an acronym for Rabbi Meir Leibush ben Yechiel Michel, who was born in Russia and served as rav all over Eastern Europe.

The Reform Movement ruthlessly pursued him for most of his adult life. He 
even suffered a brief imprisonment
in Rumania due to a false accusation made by wealthy German Reformers.

Fortunately, he left us an amazing commentary on the entire Tanach, along with the other valuable works he composed.
 

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​Completion of the Parsha Cycle of the Kli Yakar
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The Flat-Earthers and Me
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Completion of the Parsha Cycle of the Kli Yakar

21/7/2016

 
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It's hard to believe, but this blog has completed an entire cycle of the Kli Yakar (Rav Shlomo Ephraim ben Rav Aharon of Luntschitz 1550-1619) on the Chumash.
 
I'll no longer post a Kli Yakar every week (but sometimes I will post a new one).

​Instead, you're invited to look up the existing Kli Yakar post on the parsha.

(I've made a Kli Yakar index tab above for that purpose.)
 
This week, I updated The Kli Yakar on Parshat Pinchas with some beautiful photos of Shevet Menashe's territory so you can see some of what the Daughters of Tzelafchad saw and cherished so much.

The text has also been updated.
 
For me, the Kli Yakar has been an inspiring and solid source of wisdom and practical guidance with an emphasis on Hashem's Unwavering Love for us, a profound love of Eretz Yisrael, and how we can love and favorably judge each other without getting all mushy brained about it.

For more information about the Kli Yakar's life, see this article and learn a bit about his life, who his colleagues and students were, and the history of Luntschitz.

Legend has it the Kli Yakar was a student of the Maharal.
 
His yahrtzeit is 7 Adar II (just like Moshe Rabbeinu).

Picture
The Prague Jewish Cemetary, where the Kli Yakar ztz"l is probably buried.

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How to Fight the "Crabby" Mazal of Tammuz
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​What Eliyahu Hanavi's Self-Imposed Isolation Teaches Us

How to Fight the "Crabby" Mazal of Tammuz

14/7/2016

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Picture
Don't start moving in the direction of this guy.......
Picture
........unless you want to end up like THIS guy.
Yesterday (written in 2016), I underwent two experiences which brought out an unusually heated response in me.

I was literally seething inside.

It was also unusually difficult to get a hold of myself and remind myself that hey, everything is from Hashem and to give the benefit of the doubt or daven for the offenders to do teshuvah, etc.
PicturePassionfruit: Good for eating, not for throwing at buses.
One incident (trying prevent a potential accident as I intervened with a fairly chutzpadik kid to stop him from throwing passionfruits at passing buses) is the type of interaction hasn't happened to me for years.

​The other (a car zooming by me anyway as I stood in the middle of the street on a crosswalk and clearly motioning them to STOP so that I could help 3 little boys waiting to cross the street) has NEVER happened to me before.
​
(It's much more common to witness drivers who see kids waiting to cross often stop of their own accord. Buses here sometimes even swing around to block both lanes of traffic until the kids are safely across the street.)
 
And these 2 incidents happened within 15 minutes of each other.
 
What is going on?
 
How can that kid be such a knucklehead?

And how can two middle-aged ladies in sheitels be so callous?
 
And why was I responding like an atheist?

(By "atheist," I mean, as far as the intensity and duration of my inner rage - as if the events happened on their own without Hashem intending them to happen that way. I certainly don't regret telling the kid to stop nor do I regret my rebuking hand gestures and facial expression to the ladies as they sped by - even if maybe the sun was in their eyes or their brakes weren't working or whatever.)
 
Hours later, I remembered the Kli Yakar on Parshat Devarim 1:1.
 
Astrologically speaking, Tammuz is "the month whose sign is Sartan [the Crab] in that his nature is to go backwards. And so they [the Jews] went backwards...."
 
Historically, Jews end up committing some pretty big sins in Tammuz, like the Sin of the Golden Calf.
 
So I'm not really turning into a crazed avenger and those people aren't necessarily bad seed, per se; we're all just regressing under Tammuz's "crabby" mazal. (Ha!)
 
Yet the Gemara tells us Ein mazal l'Yisrael: Astrological forces cannot overpower a Jew.
 
Therefore, in Parshat Bo, the Kli Yakar reassures us that for those who:
  • fear Hashem
  • think about His Name
  • and keep the mitzvot,
...then the constellations will be orchestrated by Hashem to channel the bad stuff in a way that prevents harm toward those of us who strive to keep the above 3 conditions.
 
And that is the way to keep going straight ahead despite the disorienting forces of this month's mazal.

Picture
May we all merit to just keep marching forward straight on through the very narrow bridge of life.
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The Kli Yakar - Parshat Balak (Or, How History is Still Repeating Itself)

14/7/2016

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  • Why did Moav fear the Erev Rav, yet was disgusted with Bnei Yisrael?
  • And how does Moav's response reflect the world response today? (Hint: Nothing's changed)

Moav Could Differentiate between Yisrael & the Erev Rav

 ב וַיַּרְא בָּלָק בֶּן צִפּוֹר אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי
ג וַיָּגָר מוֹאָב מִפְּנֵי הָעָם מְאֹד כִּי רַב הוּא וַיָּקָץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל
Balak the son of Tzipor saw all that Israel had done to the Amorites. Moav became terrified of the people [Am] for it was massive, and Moav became disgusted because of Bnei Yisrael.  (22:2-3)
The Kli Yakar notes that the Moavites differentiated between the Erev Rav [the Am] and Bnei Yisrael.

​Apparently at that time, the Erev Rav had not assimilated enough into the Jewish people, so clear physical differences still existed between the two groups (i.e. the Erev Rav must have still looked obviously Egyptian, but likely dressed as Jews).

Why the Moavites Feared the Erev Rav

The Moavites feared the Erev Rav because of their sheer size.

​Quoting from the Mechilta, the Kli Yakar numbers the Erev Rav population at 1,200,000.
 
We see this kind of fear today in Western countries, who fear the massive influx of people from cultures very different than theirs who won't respect their values.
 
And to digress a bit, it seems both are justified.

While the Erev Rav damages the Jewish people more than any other, they certainly also do great harm to non-Jews--including to themselves, both practically and spiritually.

​And just like the Moavites, the Western solution focuses on externals rather than internals, which ultimately will not help them. 

Why the Moavites Feared Bnei Yisrael

Picture
The Moavite fear of Bnei Yisrael was Hashem's backing of Bnei Yisrael.

​The Hebrew word [v'yakatz] translated as "disgusted" comes from the word kotz [thorn].


​The Kli Yakar notes how Bnei Yisrael is likened to the gefen, the grapevine in Tehillim 80:9:

You uprooted a vine from Egypt; You drove out nations and planted it.

The Moavites feared Bnei Yisrael's God-given ability to uproot themselves from Mitzrayim and come to their Homeland and drive out the nations there, casting them (including the Moavites) out by the root.
 
As the Kli Yakar describes:

As is customary throughout the world, when the owner of the field wants to plant a vineyard in a field full of thorns, he then uproots the thorns by the root and casts them aside in order to plant in their place the grapevine.

PictureA vineyard. Don't mess with the Owner.
Exactly.
 
And who is "the Owner of the field"? And why are they messing with Him, especially in Moav's case, when they saw what He did with the Jews and Mitzrayim?
 
This is the mistake that foreign nations make repeatedly throughout history.
 
They see that the Jews have a special koach. And there are many of them who realize that this koach comes from Hashem. So why do they fight it?


​How the World is Repeating Moav's Mistake

​The following point has been hammered so many times already, but it bears repeating:
 
  • How was a decimated nation fresh from years in death camps--or weakened by years of poverty, disease, and persecution in their own Land--able to drive out the British Empire?
 
  • How was such a people able to revive their ancient language (and even their original currency?!) and bring forth the agricultural potential of a Land that had lain desolate for millennia under every kind of occupation?
 
  • How was it that within 50 years, this nation was able to make itself the hub of the world in the spiritual, medical, technological, and environmental arenas?

Throughout history, many of our enemies have believed in God and even held at least partly with the Torah.
 
Both the Christian bible and the Koran acknowledge the Jewish ownership of Eretz Yisrael and especially of Yerushalayim.

And even secular non-Jews often proclaim the Torah as "a great history book!"

 
Yet the Christians and Muslims continue to make their assault on Yerushalayim.

And those same "great history book!" chanters choose to ignore the basic text that clearly shows the Land as belonging to us. 
 
The secular world and the Muslims fight us literally.
 
The Christian world tries to undermine us at the spiritual level via missionizing and replacement theology--though both warped ideologies end up uprooting the very attribute which provides us with our blessing and our right to be in this Land in the first place.
 
What the Moavites should have done and what the other groups should do now is:

Step aside.

​Or support us--according to the Torah definition of support.
 
That way, nobody gets hurt--not them and not us.
On the contrary, such yielding and support brings blessing all around.
 
But it's not going down that way.
 
Yet the Kli Yakar reassures with the idea that Torah sources have always reassured us:

​This field has an Owner.

​Eventually, the grapevine will be planted in its Land.
 
And the thorns will be uprooted and cast away.
 
May we all make choices that cast our lot with the grapevine and not with the thorns.
Picture
Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia).
He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
This is my own translation and any errors are also mine. 
 
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The Kli Yakar - Parshat Chukat

7/7/2016

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​So, the big question in this week's parsha is why did Hashem punish Moshe Rabbeinu so strongly for hitting the rock with his staff rather than speaking to it, as Moshe Rabbeinu and his brother Aharon Hakohen were commanded?
 
Millennia of scholarship shows many reasons, but the Kli Yakar also provides several, two of which we'll discuss here.

"Take the staff and assemble the congregation, you and your brother Aharon, and speak to the rock before their eyes...." (20:8)
קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם

1) The Magic Wand Controversy

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As we've seen throughout the Torah, Moshe Rabbeinu's staff was involved in several amazing incidents, the most visible being the parting of the Yam Suf, when Moshe Rabbeinu raised his staff and the sea parted.
 
And people weren't entirely sure whether he was performing all sorts of supernatural feats via occult powers and using the staff as a conduit OR whether these miracles were really just directly from Hashem.
 
In other words, was Moshe Rabbeinu the greatest sorcerer or the greatest prophet?

​Hashem wanted to make it clear to the Jewish people.

Hashem also wanted to make it very clear to the people that the staff itself held absolutely no power. His intention was for this moment to be a tremendous lesson and strengthening of emuna.
 
But it wasn't.


2) The Power of Mussar

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The Kli Yakar refers to the famous verse in Mishlei 17:10:

"The humility caused by the rebuke of an understanding person [is more effective] than a hundred blows to a fool."
 
Out of Hashem's great Love for us, He did not want us to be the kind of people that you have to "hit" in order to get them back onto the straight path.

​He did not want to have to strike us will kinds of troubles and trials in order to return us to the Torah way.
 
He just wanted us to listen, listen to what's written in the Torah and to what the prophets say, and then that should have been enough.
 
Because of this, it was vitally important for Moshe Rabbeinu and Aharon Hakohen to just speak to the rock before all the people, and not to hit it at all.

 
But with the best of intentions, they did the opposite: Not only did they not even speak to the rock at all, but Moshe Rabbeinu even hit the rock - and he hit it twice.

And this is the chilul Hashem that Bnai Yisrael would learn from it: not to listen to the voice of mussar, but instead [to obey] only "after 100 blows to a fool."
 
And this is a very true hint....

May we always merit the ability to listen to what Hashem wants from us & never have any need for rebuke or trials.
 

Rabbi Shlomo Ephraim of Luntschitz (1550-1619) lived in Bohemia (which is today Poland and Czechoslovakia).
He served as rabbi and dayan and wrote several books, the most well-known being his commentary on the Chumash known as the Kli Yakar.
This is my own translation and any errors are also mine. 
 
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The Right Way to be Weak and Flawed

6/7/2016

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In Words of Faith, a book compiled from the lessons of Rav Levi Yitzchak Bender (1896-1986), one of the late gedolim of Breslov, one section in particular struck a chord:
 

Don’t change the principle for the sake of details.
 
 
Rav Bender says:

​If it comes out that a certain person cannot practice something due to weakness, lack of energy, and the like—this is his issue. [Emphasis mine - MR]
....
There are those who want to diminish the importance of certain matters, reasoning that we have not the ability to do them.
....
Although it is not possible to do everything all the time—but Heaven forbid to say that it is not necessary to do so!
​There is profound truth in this.

Yes, we cannot always do the right thing—we may have an emotional or physical weakness that stops us from fulfilling our potential at any given moment.
PictureIt's A-OK - no worries!
But at the very least, we should not pretend “It’s okay.”

We see that as any Jew increases observance, it is impossible to swallow it all in one gulp or to maintain the same high level from day to day (or even hour to hour, depending).
 
Yet we need to be careful not to deny the ultimate truth.

For example, if a fresh baal teshuvah says he can only handle davening just once a day or without a minyan, we understand. If a fresh baalat teshuvah says that she just can’t switch to a skirts-only style or isn’t ready to start covering her hair as a married woman, we understand.
 
Both they and we understand that spiritual progress is a process and while you have to start somewhere, you just can’t do it all at once.
 
But what if they would say, “Really, Judaism says it’s okay to do whatever I’m doing right now. I don’t need to do more. Ever. We just can't nowadays. Our generation isn't up to it. It's too hard.”

That’s wrong. And if we'd reassure them that it’s okay to just stop there, we’d be very wrong, too.
 
Without the spiritual goal in mind, no spiritual progress would happen.
 
Rav Bender gives the example of one of the students of Rebbe Nachman, Rav Ber of Techerin. Due to serious headaches, Rav Ber could not get up to daven Tikkun Chatzot at the exact halachic midnight (chatzot). So Rebbe Nachman told Rav Ber that Rav Ber's “midnight” was 3 o’clock in the morning.
 
That was a good alternative. But no one pretended that it wasn’t better to daven Tikkun Chatzot at exactly chatzot.
 
If we find ourselves unable to behave according to the Torah ideal, then Rav Bender encourages us to make special deliberations about what to do. We can find temporary alternatives for our personal level and capabilities, as Rebbe Nachman did for Rav Ber.


Now for a modern-day example:
 
At the end of an American tsniut* class, a woman in a waist-length custom shaitel (wig) approached the rebbetzin with the declaration that she wanted to focus on covering her hair more tsniusly.
 
But how should she go about starting?
 
The rebbetzin said, “Have two inches cut off your shaitel, then come back to me in a month and we'll discuss it.”

A scarf-wearing woman from Eretz Yisrael witnessed the exchange. Later, she politely said to the rebbetzin, “I'm curious as to why could you suggested such a tiny change. To me, that seems like no change at all. I mean, why not tell her to shorten it to the middle of her back? Even though that would still be too long, it would be a great way to start. After all, she was so open to guidance on this issue.”

“You don’t understand,” said the rebbetzin. “She’s obviously very attached to her shaitel and it's clearly important to her to have it at that specific length or else she wouldn't have invested the thousands of dollars necessary to acquire such a shaitel. You can’t just tell people to make such a radical change or they may not complete the process—they could just give up halfway through.”
 
And she’s right.

But no one was pretending that a va-va-voom waist-length shaitel that looks exactly like real hair is in the spirit of tsniut. 

Now back to Rav Bender.
 
Although he himself became a great tzaddik through unimaginable self-sacrifice, Rav Bender did not judge others who could not push themselves beyond their current level.
 
As just one example, he explains: 
We do not say opinions to anyone, we do not force anyone to pray at sunrise. Just as we do not force anyone to get up at chatzot. We never say, “Do this or that.”

We just speak in a general manner of the great benefit of Tikkun Chatzot and prayer at sunrise—this was the path of the Rebbe.
​
Let one choose for himself.
​
Yet he cautions against grafting one’s weakness into one’s path.
Concerning complications you are dealing with:

Know that your difficulty is a specific problem.

It does not relate to the general public or to another.

​It is impossible to change the public for the sake of an individual! 

Yet this is exactly what is going on in society today.
 
Individual weaknesses are being catered to and plastered with stamps of approval.
 
And while doing so imbues one with a shallow feeling of goodness, ultimately that is exactly what stunts a person’s spiritual growth. 
 
*Tsniut/tsnius describes a personal & spiritual dignity that includes physical & behavioral modesty.
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