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Fearfully in the Hands of God

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You, Hashem, do not withhold your mercy from me; may Your kindness and Your truth always protect me. For innumerable evils have encircled me, my sins have overtaken me and I am unable to see; they have become more numerous than the hairs on my head and my courage has abandoned me. –Psalm 40:12-13 (The Stone Edition Tanakh)

Were He to kill me, I would still yearn for Him. –Job 13:15 (The Stone Edition Tanakh)

Have you ever been sick or hurt? I don’t mean have you ever had the flu or a cold or hit your thumb with a hammer, but have you every really been sick or hurt? Have you been in the hospital? Have you ever worried that you might not see another day, or that your health and well-being would take a permanent turn for the worse?

Imagine Job, who lost everything and was completely bewildered as to the cause. He had always been steadfast in his faith and virtually walked in the footsteps of God, yet in nearly the wink of an eye, he was laid destitute and at death’s doorstep. His friends all turned against him, blaming him for his own misfortune. Even his wife cried out to him, “Do you still hold fast your integrity? Curse God and die!” Job did not have a happy life during this time and for all he knew, it would all end in his agonizing death. Yet his words recorded in Job 13:15 relate the nature of his faith and trust in God and the character of this man in the face of harsh tragedy.

Rabbi Yaakov Menken at Project Genesis wrote a commentary for Torah Portion Miketz that speaks to this kind of trust and the consequences when we lack it.

We read this week that two years after Pharoah’s wine steward and chief baker had their dreams, Pharoah had one of his own, and as a result, they rushed Joseph from jail.

Obviously Pharoah needed Joseph, but the Torah tells us something deeper: that Joseph was only in jail for the precise amount of time decreed from above. In fact, Joseph would have gotten out of jail earlier, but the Torah tells us that “the wine steward did not remember Joseph, and he forgot him.”

Why did he forget? Rabbi Shimon Yitzchaki quotes the Medrash, which explains that Joseph placed his trust in the wine steward, rather than G-d. For that reason, G-d made sure that the wine steward forgot him.

We celebrate the holiday of Chanukah because Judah “the Maccabee” and his brothers did the opposite. Yehudah may have been strong, but he wasn’t insane. His was a small group, vastly outnumbered by not only the well-trained Greek army, but even by the Hellenized Jews of the era. They went out to wage war, against impossible odds, expressing their trust that G-d would help them.

This, too, drives home the lesson that we discussed two weeks ago — that we are obligated to make our own efforts, but “know that if they succeed, it is only because G-d granted them success.” It doesn’t matter if the person we might trust is a friend or relative or even ourselves… in the end, success comes from a Higher Authority.

Quite some time ago, I wrote about the difference between faith and trust. Faith is knowing God exists. Trust is putting your life literally in His hands. But in spite of the fact that all people of faith desire to have a perfect trust in God, we are frail and mortal; “the spirit is willing, but the flesh is weak.” (Matthew 26:41). When we’re alone and afraid, how many of us can sweep away anxiety and terror with a wave of our hand and summon the full might of God as our courage?

I know I can’t. The best I can do is to try and echo the words of Job (Job 13:15), fearfully acknowledging at such desperate moments that my health, safety, and my very life are completely in His hands to do with as He wills. There is no bargaining with God. Paul quotes Moses (Exodus 33:19) to teach us this lesson.

What then shall we say? Is God unjust? Not at all! For he says to Moses,

“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

It does not, therefore, depend on human desire or effort, but on God’s mercy. –Romans 9:14-16

Rabbi Menken teaches that we are obligated to make our own efforts, but “know that if they succeed, it is only because G-d granted them success,” so we cannot sit passively and expect God to raise miracles for us. We must participate, as best we can, in God’s efforts but knowing that success is not because of us, but because of Him. Yet there are times when we can do nothing for ourselves and must rely totally on God’s mercy and His will. When someone who is having a heart attack or a stroke is in the emergency room, all they can do is to trust in God for their life, even if it should end in death because that is the nature of man in relationship to God. When a person has cancer, they can undergo various therapies and treatments, but their life remains solely in God’s hands. Job also teaches, “The LORD gave, and the LORD has taken away; blessed be the name of the LORD.” (Job 1:21) That we pray for life does not mean that God is obligated to always give life. All people live in His hands and all people die in His hands.

I know this sounds dismal and depressing, especially on the day when the vast majority of the Christian world is celebrating the birth of the King of Kings, but lest we imagine that God is obligated to grant us a perfect, stress free existence, the counterpoint is that we are but dust and ashes; we are grass that is growing today, and tomorrow, is withered and thrown into the fire. In the end, we can try to live healthy lives, lives of faith, devotion, charity, and study; we try take care of ourselves and others, but still, no one knows the hour of his own death.

In those moments of hideous uncertainty or in that final “moment of truth”, we can only summon whatever trust in God we may possess and cry out to Him for His infinite mercy. If he should turn the hand of sickness and death away, we rejoice, and if not, we are with Him.

In His hands are the deep places of the earth: the strength of the hills is His also. –Psalm 95:4 (KJV)

May they rejoice and be glad in You, all who seek You; may they always say, “Hashem be magnified!” those who live Your salvation. As for me, I am poor and destitute, the Lord will think of me. You are my help and my Rescuer, my God do not delay. –Psalm 40:17-18 (The Stone Edition Tanakh)

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The Cheated Convert

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The 252nd prohibition is that we are further forbidden from verbally causing emotional distress to a convert, i.e. ona’as devarim.

The source of this prohibition is G-d’s statement (exalted be He), “Do not wrong a convert.” In the words of the Mechilta: “The verse ‘Do not wrong a convert’ means doing so with your words.” This prohibition is repeated a second time, in the phrase “[When a convert comes to live in your land,] do not hurt his feelings.’ “

In the words of the Sifra: “You should not tell him, ‘Yesterday you were an idolater and now you have entered under the wings of the Divine Presence.’ “

Sefer Hamitzvot in English
“Hurtful Words to a Convert”
Negative Commandment 252
Translated by Rabbi Berel Bell
Chabad.org

The Interior Ministry has rejected an application for permanent residency by an Orthodox convert, after the Chief Rabbinate informed the ministry it did not recognize her conversion.

After the rabbinate’s decision, the ministry first rejected her aliya application. She does not want her name published.

The woman converted in 2005 under the auspices of the rabbi of one of the oldest established Orthodox synagogues in the US (located in New York). The rabbi is a well-respected Orthodox religious leader.

-by Jeremy Sharon
“Orthodox convert from US ordered to leave Israel”
12-23-2011
The Jerusalem Post

I know I’m probably interpreting this all wrong in a Rabbinic sense so I don’t doubt I’ll get some Jewish folks pushing back on my opinion, but I’m getting just a little annoyed at the state of Jewish converts who want to make Aliyah (emigrate to Israel). I’ve never understood the perspective of the Rabbinate on this matter. OK, I understand that they don’t want to grant the “right of return” to a person who may be only marginal in their Judaism and even have ulterior motives for conversion and Aliyah, but once the conversion has been examined and the convert has established some sort of track record of “being Jewish”, isn’t that enough? Beyond a certain point, isn’t the Rabbinate violating the 252nd prohibition (not that it would be seen that way from their viewpoint, of course)?

Besides, there’s another matter to consider.

The decision by the ministry’s Population, Immigration and Border Authority to consult the Chief Rabbinate violates a June agreement between authority director Amnon Ben-Ami and Knesset Committee for Aliya, Absorption and the Diaspora chairman MK Danny Danon (Likud).

The agreement stipulated that the ministry would consult with the Jewish Agency regarding the eligibility of Orthodox converts for aliya, instead of the Chief Rabbinate.

This was due to a series of aliya applications by Orthodox converts that were rejected by the rabbinate because it did not “recognize” their conversions.

I guess violating an agreement is different than violating a law or a Torah commandment, but it doesn’t speak well of you if you agree to something and then go back on your word, even if it’s less than an iron clad law written into the penal code. Of course, it’s not like everyone in Israel has suddenly turned against this woman.

She turned to ITIM: The Jewish- Life Information Center, for help, which subsequently appealed the decision to the Interior Ministry. She has been allowed to remain in the country while the case is under consideration.

“We have reached a new low for converts,” ITIM director Rabbi Seth Farber said. “The insensitive attitude of the Interior Ministry is unconscionable and counters Jewish tradition which forbids Jews from persecuting converts.

“Converts are exceptionally vulnerable and have nowhere to turn. The Torah mentions being kind to the convert 36 times! “ITIM sued the ministry in June, and we will be forced to do so again if they won’t abide by the agreement. In the past 24 hours ITIM has reached out to Amnon Ben-Ami – who signed the agreement – and has given them the opportunity to rectify the situation without having to involve the court.”

According to a 1988 Supreme Court decision, the criteria determining the aliya eligibility of converts are that the community and rabbi through which they converted must be recognized as legitimate, and that in turn, the community and rabbi recognize the convert as a Jew and a community member in good standing.

Ironically, part of the problem is that this woman converted to Orthodox Judaism. According the the news story, unlike the Reform and Conservative movements, there is no central authority for the Orthodox, which makes it more difficult to confirm the conditions of their conversion and their eligibility for Aliyah. However, this woman’s conversion would seem to be open and above board as I previously quoted from this news report.

The woman converted in 2005 under the auspices of the rabbi of one of the oldest established Orthodox synagogues in the US (located in New York). The rabbi is a well-respected Orthodox religious leader.

Somewhere between God, Moses, the Torah, and the mess of politics and religion in the modern state of Israel (and I admit, I am far from familiar with the maze of its inner workings) lies not just one Jewish convert, but many who either have their applications to make Aliyah reversed or who have their applications completely rejected before they even have a chance to pack their bags and buy a one-way ticket on El-Al to Tel Aviv. I fully confess that this blog post is written with more emotion than information, but I see a great deal of injustice being done in the name of who…God?

Given modern Israeli politics, would even Ruth be admitted to the Land today? What happens when the Mashiach comes? Will he not be Jewish enough for the Chief Rabbinate? He’ll certainly be more Jewish than the vast majority of Christians imagine him to be.

I’ve explored the idea of converting in the past and I’ve even fantasized about living in Israel (even if I never converted, since my wife is Jewish, if she made Aliyah, I could go with her), but something is wrong in Israel today. When is a Jew good enough to be a Jew in Israel as opposed to the rest of the world? God knows, but does the Chief Rabbinate?

Following God isn’t easy for anyone. Certainly making the commitment to convert to Judaism and making Aliyah, committing to living in the Land (which is not always a comfortable place to live) isn’t easy. In fact, it’s fraught with challenges, setbacks, and disappointments as well as the immeasurable rewards for every Jew, convert or not. But to borrow from some of the best that Judaism has to offer, I present this quote from Rabbi Tzvi Freeman (who, for all I know, might agree that the convert mentioned in this story should not be allowed to make Aliyah), who almost always provides me with encouragement by citing the teachings of the Rebbe.

Ultimately, Darkness will meet her end. Our choice lies only in the form of her demise:

If we meet nothing but success at every stage of our mission, Darkness will helplessly surrender, delivering to our hand all the sparks of G‑dliness that she has so jealously held.

When we fail, however, we have taken upon ourselves to wrestle Darkness face-to-face to her utter annihilation. She will not surrender, but no trace will be left of her. She herself will be transformed to light.

And there is no greater light than Darkness herself transformed to light.

Like I said at the beginning of this “extra meditation”, I expect some push back from folks who disagree with my rant and that’s OK. I don’t pretend to understand everything about Israeli politics or the whole process of Jewish conversion and Aliyah. It just seems to me from my generic Goy point of view, that the woman who is the focus of this news article is being treated unfairly. I know the news media isn’t always the best and most accurate source of information (ironically), but it’s all I have to go on.

The comments box is open. Feel free to use it.

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Miketz: Dreams and Consequences

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Joseph’s imprisonment finally ends when Pharaoh dreams of seven fat cows that are swallowed up by seven lean cows, and of seven fat ears of grain swallowed by seven lean ears. Joseph interprets the dreams to mean that seven years of plenty will be followed by seven years of hunger, and advises Pharaoh to store grain during the plentiful years. Pharaoh appoints Joseph governor of Egypt. Joseph marries Asenath, daughter of Potiphar, and they have two sons, Manasseh and Ephraim. Famine spreads throughout the region, and food can be obtained only in Egypt. Ten of Joseph’s brothers come to Egypt to purchase grain; the youngest, Benjamin, stays home, for Jacob fears for his safety. Joseph recognizes his brothers, but they do not recognize him; he accuses them of being spies, insists that they bring Benjamin to prove that they are who they say they are, and imprisons Simeon as a hostage.

from The Parasha in a Nutshell
Mikeitz: Genesis 41:1-44:17
Chabad.org

A significant part of our parshah (Mikeitz-Genesis 41:1–44:17) is taken up with a pair of dreams dreamt by the king of Egypt. These dreams are actually recounted not once, but three times: first we read an account of the dreams themselves; then comes a more detailed version, as we hear them described by Pharaoh to Joseph; and then comes Joseph’s reply to Pharaoh, in which he offers his interpretation of the dreams’ various components.

And these are but the last in a sequence of dreams detailed by the Torah in the preceding chapters. Joseph is in Pharaoh’s palace interpreting his dreams because of another set of dreams, dreamt two years earlier in an Egyptian prison. Back then, Joseph was incarcerated together with two of Pharaoh’s ministers, each of whom had a dream which Joseph successfully interpreted.

“The Cosmic Fantasy”
From the Chasidic Masters
Based on the teachings of the Lubavitcher Rebbe
Rabbi Menachem Mendel Schneerson
Adapted by Rabbi Yanki Tauber
Chabad.org

We see that the first of Joseph’s dreams (Genesis 37:5-11), though long in coming to fruition, are now rapidly taking shape. Though scorned, hated, almost murdered, and finally sold into slavery because of these dreams, they were nevertheless dreams from God. The only reason those dreams were perceived as a reason to hate Joseph was because of Joseph’s teenage arrogance. Now look at him. Older, wiser, shrewder. After all, when Joseph was finally “remembered” and taken into the presence of Pharoah, King of Egypt at the beginning of Torah Portion Miketz, don’t you think he knew exactly what he was doing?

“Accordingly, let Pharaoh find a man of discernment and wisdom, and set him over the land of Egypt. And let Pharaoh take steps to appoint overseers over the land, and organize the land of Egypt in the seven years of plenty. Let all the food of these good years that are coming be gathered, and let the grain be collected under Pharaoh’s authority as food to be stored in the cities. Let that food be a reserve for the land for the seven years of famine which will come upon the land of Egypt, so that the land may not perish in the famine.”

The plan pleased Pharaoh and all his courtiers. And Pharaoh said to his courtiers, “Could we find another like him, a man in whom is the spirit of God?” So Pharaoh said to Joseph, “Since God has made all this known to you, there is none so discerning and wise as you. You shall be in charge of my court, and by your command shall all my people be directed; only with respect to the throne shall I be superior to you.” Pharaoh further said to Joseph, “See, I put you in charge of all the land of Egypt.” And removing his signet ring from his hand, Pharaoh put it on Joseph’s hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck. He had him ride in the chariot of his second-in-command, and they cried before him, “Abrek!” Thus he placed him over all the land of Egypt. –Genesis 41:33-43 (JPS Tanakh)

I call Joseph “shrewd” but please remember, that isn’t necessarily a poor trait to have when in “enemy territory”.

“I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. Be on your guard; you will be handed over to the local councils and be flogged in the synagogues. On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you. –Matthew 10:16-20

Returning to the Torah portion, I’m not saying that Joseph is being entirely self-serving here. After all, he spent years as a slave and more years as a prisoner (though in fairly exalted roles for each position) and that time served to teach the young dreamer humility, but who could blame him for wanting to “butter his bread” a little? Who wouldn’t want to get out of prison? Besides, it’s not like Joseph used his appointment as Viceroy to take advantage of others. Joseph didn’t even retaliate against the chief cupbearer who promised to remember Joseph to Pharaoh after Joseph had interpreted the cupbearer’s dream in his advantage, but who then “forgot” him completely for two years.

Although we see Joseph certainly “challenging” his brothers in this week’s Torah portion as well as in next week’s Parashah, he isn’t “taking revenge” upon them. He could have chosen to have them killed, or make them slaves, or have them rot in prison, yet he refrains.

Joseph’s first dream comes to realization in this week’s parsha. His brothers come down to Egypt and prostrate themselves before him. The dream of the sheaves of the brothers bowing to Joseph’s sheaf is at last fulfilled. But strangely, Joseph does not feel himself satisfied. It is human nature that the expectation of the realization of events is always greater and more exciting than the fulfillment of the realization itself. No vacation or event that we plan for ourselves can live up to our imagination and expectation regarding it. And Joseph is further burdened by the enormity of what has transpired. He has the brothers, who sold him as a slave and were deaf to his shouts and tears and pleas for mercy, in his hands. But what is he to do with them now? And what of his beloved father, the old man, broken in grief, whom he has not seen or communicated with for twenty-two years? Are the brothers telling him the truth about his father’s condition? And what about Benjamin, his younger brother? Is he like the other brothers in attitude and belief or is he different? Does he mourn for his lost brother Joseph or is he sanguine about his fate, as his ten older brothers seem to be? All of these questions plague Joseph at the moment of his seemingly great triumph when his brothers are in his power and abjectly bow before him. His triumph therefore seems somewhat hollow to him at that moment.

-Rabbi Berel Wein
“Vengeance vs. Conciliations”
Commentary on Parashas Miketz
Torah.org

If, as Rabbi Wein suggests, the realization of Joseph’s earlier dreams seems all too hollow, what about our dreams?

I’m not saying that the typical dreams we all experience during sleep are prophesies from God, nor do I believe that the vast majority of people have any Divine gift to interpret prophetic dreams as Joseph certainly did, but when I say “our dreams,” I really mean “our ambitions.” What about the things we want? If we get them, how wisely is our stewardship over them?

In a sense, the 17-year old Joseph’s boasts about this first dreams were acts of “poor stewardship”. He utilized his knowledge to “lord it over” his brothers and father and the result was a wreaked life for Joseph, Jacob, and ultimately (though they didn’t realize it at the time) for all of Joseph’s brothers. When Joseph stood before Pharaoh, we can say that he exercised “good stewardship” of his ability to interpret dreams, which resulted in him not only being released from prison, but being placed in an extremely high position of authority over Egypt. This gave him the unprecedented ability to save everyone in Egypt, Canaan, and the rest of the civilized world, including his entire family, from a seven-year famine.

How we manage our “dreams” and ambitions makes a difference, too. Most of us don’t exercise authority to the same scope as Joseph, but what we want, even if benign and charitable, can have dramatically different results depending on our attitude, intent, and execution. Judaism has the concept of kavanah which generally means “intention”. In Kabbalah, kavanah modifies the sefirot allowing them to be directed, and depending on that direction, a person’s activities, both in the world we experience and in the spiritual realms, can have wildly different consequences. How dreams are managed in Joseph’s early life vs. his later experiences is dramatic proof of this statement.

If the teachings of Kabbalah and Talmudic Judaism are a little difficult for you to swallow, Jesus told many parables on good and bad stewardship including Luke 12:35-48 and Luke 16:1-15 that tell the same story. I think “The Parable of the Talents”, is particularly illuminating.

“Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.

“After a long time the master of those servants returned and settled accounts with them. The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’

“His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

“The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’

“His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’

“Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’

“His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.

“‘So take the bag of gold from him and give it to the one who has ten bags. For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’ –Matthew 25:14-30

It’s not just what you’re given, but what you do with it that matters. What you do with your resources depends on your character and your intentions. As we see from the example of Joseph, even what you are given depends on how you have managed other, lesser jobs. That’s also the lesson taught by Jesus in his parables. One who was responsible for a lesser task will be given much greater authority. Imagine that, once you were saved, you never told anyone else about the Gospel of Jesus Christ, but instead, horded this treasure for yourself?

So when you dream, it’s not so much whether you dream big or small that is the key factor. It’s what you do with your dreams and how you treat other people when your dreams come true. For if you manage well when one dream comes true, much bigger dreams will also be granted you. However keep in mind that such responsibility can come at a price as Rabbi Wein’s commentary points out.

Joseph comes to the great realization that his ultimate triumph over his brothers lies not in punishing them – though he will certainly cause them great anguish on their road of repentance – but rather to eventually conciliate them. Vengeance is momentarily more satisfying than is conciliation. But in the long run, vengeance lies not in human hands. And it will only continue to widen the rift within Jacob’s family. Joseph’s greatness and heroism lies in the fact that he chose the road of healing and conciliation rather than that of punishment and vengeance. Joseph, out of all of the avot and the brothers is called tzadik – righteous and holy. This is certainly due to his behavior in escaping from the clutches of Potiphar’s wife. But Joseph’s righteousness and piety is exhibited not only in that incident. It is apparent in his treatment of his brothers after his dream of their bowing down to him has been realized. He will protect his brothers from the Pharaoh and the ravages of Egyptian society. He will support them physically, financially and spiritually for the rest of his life. He still weeps at the gulf of suspicion that yet exists between him and the brothers. Conciliation is a long and difficult road to traverse. But Joseph realizes that it is the only hope for his family’s continuity and purpose.

Being wise stewards, we should use our gifts to repair relationships rather than destroy them. When we reconcile with even one person who was formerly estranged from us, we also reconcile them and ourselves with God.

Good Shabbos.

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Working Out Love

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The 251st prohibition is that we are forbidden from verbally wronging another person by telling him things that will distress and humiliate him, and make him discouraged. For example, when a person has sinned in his youth, but changed his ways, and someone tells him, “Thank G-d who has taken you away from that path to this good path,” or similar indirect references to faults that cause him pain.

The source of this prohibition is G-d’s statement (exalted be He), “V’lo sonu one another and you shall fear your G-d.” Our Sages said that this refers to verbally causing him pain (ona’as devarim).

Sefer Hamitzvot in English
“Hurtful Words”
Negative Commandment 251
Translated by Rabbi Berel Bell
Chabad.org

I receive daily emails on the commentaries of Maimonides on the 613 commandments as outlined in his classic work Sefer Hamitzvot, but I rarely use them as the basis for any of my “meditations”. The simple reason for this is that the vast, vast majority of these commandments aren’t considered to be applicable to the lives of non-Jewish people. Traditional Christianity considers the “Law is dead” and thus would tend to disregard these lessons in any case, and only some non-Jews in the “Messianic” movement feel that they share an equal obligation with the Jewish people to fulfill the full “yoke of Torah”. However, I’m not writing to address that issue, but because I believe we do have a parallel commandment in Christianity.

“If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector. –Matthew 18:15-17

You may be wondering why Jesus suggests that you go through all of these steps in trying to reconcile with a fellow believer who has sinned against you. Let’s review the process again. First you go to the person alone. If they don’t listen, take two or three witnesses (referencing Deuteronomy 19:15, which suggests that there is a legal component to these actions). If all else fails, bring the matter before the entire congregation and if the situation still can’t be resolved, only then must the offender be expelled from the body of believers.

The way I learned how to interpret this passage (you may have heard this before, too) is that you first go to the person alone so you don’t embarrass them. If you can take care of the problem just between the two of you, without bringing anyone else into it, you can avoid the other person digging their heels in, so to speak, because you have publicly humiliated them. Even if you can’t resolve it in that context, your next step is to bring in just two or three other trusted (that’s my interpretation) brothers and sisters to help mediate the problem. It still doesn’t have to be dragged in front of the entire congregation. The offender can still “save face”.

Why is this important? From a “common sense” point of view, we know that people are more likely to listen to criticism about themselves in a private rather than a public setting. An old adage in management says to “praise publicly and criticize privately.” If you’ve ever been yelled at by your spouse for something you did or gotten a good “dressing down” by your boss, you know it isn’t quite as painful if it’s just the two of you than if it’s in front of family, friends, or co-workers. People are more likely to listen to criticism privately and are more open to discussing their “issues” in a private setting than if it’s all happening in front of a crowd.

Is the “common sense” approach Biblical? I think it is.

If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance. –Deuteronomy 21:22-23

The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

Commentary from net.bible.org

The phrase we need to key in on is “the rabbinic idea that even a criminal is created in the image of God may give some clue.” I tend to agree with the Talmudic interpretation of Deuteronomy 21:22-23. We are all created in the image of God, great and humble alike. On a very basic level, we are all entitled to a certain amount of care and dignity befitting the image of our Creator and in that sense, we should avoid going out of our way to embarrass or humiliate a person, even if we think “they deserve it”.

This brings me back to a “meditation” I wrote a few days ago called Considering Replies. Maybe you’re thinking that I’m beating a dead horse, but the Internet is a “rough neighborhood” and a lot of people get hurt out here. It’s not enough to say that we’re “telling the truth in love” when telling the truth can have devastating results. This is like embarrassing a “former sinner” by saying you are so glad they gave up their horrible lifestyle to come to Christ. If you make a person feel like dirt by “telling them the truth in love” you probably didn’t consider “love” before you opened your mouth or typed something on someone’s blog and then pressed “Publish”.

According to Rabbi Berel’s commentary on Maimonides, the Sages taught that uttering hurtful words is a worse sin than defrauding someone of money. I know someone out there will say that this teaching means we can never confront someone who is doing wrong for fear of embarrassing them, but look back at Matthew 18:15-17. There is a process for confronting a fellow believer if it’s necessary that is still compassionate and respectful. 1 Timothy 5:19-20 even describes how to address a church or congregational leader who has sinned, so your leaders are not “criticism proof” (I’ve seen congregational leaders falsely use the example of Korach and the “evil report” against Moses and Aaron in Numbers 16 as “proof” that no one is allowed to criticize a leader) but can be approached in a way that addresses the problem and truly shows respect and love.

The truth isn’t enough, even when we have a “loving” intent. Long before speaking the truth, we must bring love into the picture and make love and truth work together. We must consider the teachings of the Master and his close disciples before launching into any sort of action, especially if we’re emotionally involved in the conflict. The so-called “love passage” in 1 Corinthians 13 (which has nothing to do with weddings and marriage as such), is a very good map to consider when we need to talk to someone about any of their shortcomings. It’s also the guide I’m sure you’d like someone to use if or when you need to be confronted.

If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. –1 Corinthians 13:1-7

Love does not dishonor others. It always protects and always trusts. Christians can choose to interpret the lights of Chanukah as representing the light of the world. As I’ve mentioned before, Jesus said that we are also supposed to be lights to the world. Christ gave us a new command to love each other (John 13:34). Let’s start there and then work out way out.

Happy Chanukah. Follow the light. Pass it on.

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Pointing Light to Miracles

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Without miracles, we might come to believe that the laws of physics define reality. Once we witness the inexplicable, we see that there is a higher reality. And then we look back at physics and say, “This too is a miracle.” The miracle of a small flask of oil burning for eight days was this sort of miracle.

Then there are those small miracles that occur every day. Those acts of synchronicity we call ‘coincidence’ because, in them, G-d prefers to remain anonymous. But when we open our eyes and hearts, we see there is truly no place void of this wondrous, unlimited G-d. These were the sort of miracles the Maccabees saw in their battles against the mighty Greek army.

-Rabbi Tzvi Freeman
“Chanukah Miracles”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

God is not a scientific problem, and scientific methods are not capable of solving it. The reason why scientific methods are often thought to be capable of solving it is the success of their application in positive sciences. The fallacy involved in this analogy is that of treating God as if He were a phenomenon within the order of nature. The truth, however, is that the problem of God is not only related to phenomena within nature but to nature itself; not only to concepts within thinking but to thinking itself. It is a problem that refers to what surpasses nature, so what lies beyond all things and all concepts. (page 102)

The object of science is to explain the processes of nature. (page 104)

-Abraham Joshua Heschel
God in Search of Man: A Philosophy of Judaism
As quoted in Searching by Ineffable Light

Chanukah, or any time when we see or hear of God’s miracles, forces us to try and understand the nature and character of God’s activity in the world we experience. 21st century western thought is almost wholly focused on the observable, the measurable, the quantifiable. We are dazzled by the possibility of discovering the Higgs Boson particle and what it would mean about our understanding of the universe. We are hopeful that our latest probe to Mars will show us definitive proof that the red planet once harbored life. We are astounded that we might actually be able to detect other Earth-like planets in the galaxy.

We are so amazed with our own seeming “miracles” that there is hardly room left in our world for the miracles of God.

For me, the short definition of a miracle is an event that we can observe in our universe that defies the working laws of said-universe. It is an event that has its origins outside our four-dimensional realm but that intrudes in that realm to make itself known to us. In fact, the point of a miracle is to make God known to us.

Jesus performed many “signs and wonders”, not to dazzle the crowds like some traveling magician, but to show that he was from God. Miracles also sometimes result in directly helping others, such as curing illnesses and healing injuries (see Matthew 11:1-6 as an example). Miracles are one of the ways that God makes Himself known to us. But while they seemed plentiful in the Bible, they are all too rare (and too well “explained” by scientific means, supposedly) in the present age. Even those miracles of the past are subject to significant “armchair quarterbacking” these days, as far as what natural phenomena “could” have caused such supposed miracles. The modern world wants no part in the supernatural, probably because it takes away from the wonder of man (and no wonder so many people give Tim Tebow a hard time for making his faith public on national television in front of millions of sports fans).

Rabbi Abraham Joshua Heschel, who I quoted above, doesn’t believe that science has the right tools to examine the miracles of God let alone God Himself. This sounds like a cop out to secular people who want independent validation of the existence of God before believing. But while demanding evidence of the reality of the Divine, these secular folks are confident such validation will not be forthcoming, thus “proving” that they’re right.

But miracles aren’t about proof, they’re about faith.

Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.” He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. –Matthew 12:38-40

I mentioned in yesterday’s meditation that part of the purpose of lighting the menorah during Chanukah is to declare the miracles of God. This is an act of faith as well as tradition, since we were not there to witness the miracle. Given the cynicism most people bear for the wonders of God, it’s also a miracle that anyone comes to faith, since to do so goes against the majority of rational human beings and the “idol” of popular opinion.

Faith is a miracle. Publicly demonstrating faith is a miracle, too. It just doesn’t seem “supernatural”.

I periodically get notices from AskNoah.org which is an organization dedicated to the support of Gentile Noahides. I just got an email pointing me to an article about the proper way for a Noahide to light the menorah. Lest you think it’s unusual for Jews to encourage non-Jews to celebrate Chanukah, the advice comes with caveats.

If you are a Noahide who is observant of the 7 Noahide Commandments, you may be interested in lighting Hanukkah candles. If so, you can buy or make a menorah lamp for yourself (very easy), or you can usually obtain one from your local Chabad Center. If your intention is to publicize the Divine miracles of Hanukkah, and thereby educate and remind your family and others about the greatness of G-d, the candle lighting may be done in the correct manner according to the Jewish custom – but without saying the Jewish blessings when lighting the candles. (For non-Jews, those would be false statements said in G-d’s Name, G-d forbid, because they testify that the person lighting the candles is commanded to “kindle the lights of Hanukkah”, and that G-d did those miracles for “our fathers”.) There are alternative readings and Psalms that a Noahide can say when lighting Hanukkah candles, and we have posted some suggestions below.

Thus, it is proper for a non-Jew to light the Chanukah menorah if “your intention is to publicize the Divine miracles of Hanukkah, and thereby educate and remind your family and others about the greatness of G-d” but only if you do so “without saying the Jewish blessings when lighting the candles”. This may sound restrictive, especially to those Gentiles who consider themselves “Messianic” and “grafted in” to the root of Israel, but while there are Christian applications to Chanukah, we must not lose sight of the primarily Jewish applications.

I was reminded of this when reading various commentaries on Siman 672 that I receive from Mishna Berura Yomi. The laws and halachah relative to the Birkat Kohenim (Priestly Blessing) recited during a synagogue service are delineated in these particular commentaries. One of the obvious pieces of information presented is that this blessing should only be recited by a Kohen. Yet, I’ve heard this blessing (in English) recited by Pastors (non-Jews) at the end of church services, and I’ve heard this blessing said by Gentiles in “Messianic” worship. I’m embarrassed to admit that I’ve delivered this blessing myself many times in my previous congregation (since I’m not Jewish let alone a Kohen).

Miracles, faith, and worship are funny things. They all open certain doors but not the doors we think might be open. Lighting a menorah doesn’t make a Gentile person Jewish or the direct recipient of miracles or messages meant by God for Jews. Chanukah candle lighting also doesn’t open up the world of Jewish worship to Christians in the same way that this door is available to Jewish people. We must be cautious to make sure we are walking the right path.

On the other hand, there is a level where God’s presence and miracles are available to everyone. A Noahide, and I believe a Christian, may light the menorah if the purpose is to announce God’s miracles and their faith in God, particularly if their faith is not based on miracles. The blessing of the Birkat Kohenim in Hebrew is beautiful to hear and a tremendous reminder of God’s providence to the Children of Israel, even if you are not a Jew. Asher at the Lev Echad blog reminds us that even though we are all unique individuals and belong to unique and distinct people groups, we all have a common foundation.

This Mishnaic excerpt provides the quintessential response to anyone who claims that certain types of people are superior or inferior to others. Since all people descend from the same person, we are all related. There is no moral justification for dividing people based upon race or prominence or wealth. All of creation can be traced back to one God, and all of humanity can be traced back to one person. The very word for people in Hebrew is bnei adam (lit. children of Adam) – a subtle reminder that we all descend from one man, the first human ever created by God.

Perhaps God’s greatest miracle is the human race after all, not because we are so terrific and so accomplished (though He gave us the ability to perform terrific acts of accomplishment), but because we can learn to love each other, to recognize that unique as we are, we were created in a common image (Genesis 1:26), and out of that image, we can learn to love Him who has loved us first.

“Therefore was a single man created, to teach us that whoever takes a single life it is as though he destroyed an entire world, and whoever saves a single life it is as though he saved an entire world. It is also meant to foster peace between people, because no one can boast to his neighbor: ‘My ancestor was greater than your ancestor.'” –Mishnah, Sanhedrin 4:5

Though the intent of this Mishnaic quote, which I borrowed from Asher’s blog, is to reference Adam, the first man, in my personal faith, I choose to interpret it as illuminating another man who Christians call the “light of the world;” a man who has shown us that we can also be a light pointing to miracles.

Addendum: This doesn’t have anything to do with today’s “meditation”, but I happened across an interesting looking web resource called Halachipedia. It’s where “Halachah meets Wiki”. Enjoy.

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Impossible Light

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Shulchan Aruch rules that one should not kindle the Chanukah lights before shekiah; rather one should kindle the lights at the end of shekiah. Mishnah Berurah explains that when Shulchan Aruch refers to the end of shekiah he refers to tzeis hakochavim – the emergence of stars. That is the time that people are in the streets and thus the miracle will be publicized.

He then notes that according to many Rishonim the intent of the Gemara is that one should kindle the lights at the beginning of the second shekiah which is about a quarter of an hour before tzeis hakochavim. Poskim write that if one kindles the lights within half an hour of sunset (shekiah according to Gaonim) and they remain lit until half an hour after tzeis hakochavim one fulfills both opinions.

Mishna Berura Yomi Digest
Halacha Highlight
“Lighting after plag hamincha”
Siman 672 Seif 1

That the spark of G-d within us will ponder G-d, what is the surprise?

But when the animal lifts its eyes to the heavens, when the dark side of Man lets in a little light, that is truly wondrous. How can darkness know light? How can earth know heaven?

Only with the power of He who is beyond both darkness and light, heaven and earth.

-Rabbi Tzvi Freeman
“Dark Knowing Light”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Yesterday’s “morning meditation” Shine was an attempt to reach some sort of thematic connection between the miracle of the light of Chanukah and Jesus Christ, the light of the world. I also brought up the rather important point that we disciples of the Master are considered by him as “lights to the world” as well.

“You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. –Matthew 5:14-16

While it would be more convenient for us if Jesus could stay as that light or if we could let Israel carry the burden (Isaiah 49:6), the master specifically expanded the mandate to include all of his disciples among the nations. We, like the ancient Israelites lifting their eyes to Heaven that they might live (Numbers 21:4-9), are the darkness lifting our eyes to the light and seeking life. Now let’s “marry” this idea back to the quote from the “Halacha Highlight” for Siman 672 Seif 1 and accept the responsibility to “lift” the miracle of the Savior of the world with our light, just as the Jewish people announce the miracle of Chanukah by lighting the menorah.

In my commentary for Torah Portion Vayeishev, I addressed how it would be so much easier to shine that light if we didn’t have to deal with the problems and pitfalls of day to day life. However, God has determined that the value of the light we shine is especially great when it illuminates a life that struggles in the same fashion as our neighbors. I think that was His point when He caused the “Word to become an ordinary human being and to live among us” (John 1:14). My humble opinion is that Jesus did not come as King but as pauper the first time around, so that he could show us we don’t have to be freed of an ordinary life in order to serve Heaven.

Going back to the life of Joseph, before he became “king”, he was also a slave and then a prison inmate. In both of these situations (which were far more difficult than the average “ordinary” life of a person in America), he served God so well that, relative to his position, he was exalted to the highest status a slave and prisoner could attain. Before Moses could lead an entire nation and speak to God as one speaks to a friend, he had to live as a prince and then a shepherd. Before Jesus comes as King and Lord, he first had to come as carpenter and itinerant teacher among his people Israel, living a life not substantially different than any other Jew and associating primarily with what today we would call “the working class”.

I’m saying all this to show that the typical “wear and tear” we take on every day doesn’t absolve us from our responsibilities to God and to other people. Sure, we’re busy people, but we can hardly tell God, when he calls us, that we are too preoccupied with our work to respond to Him. And even if we are, we still have to do something about it.

When this question reached Rav Yosef Shalom Eliyashiv, shlit”a, he ruled decisively and also gave sound advice. “A doctor who treats patients when the time to light the menorah arrives should first finish his shift, and then go home and light. In the case of a doctor who works a long shift in the hospital which encompasses the entire time that it is possible for him to light the menorah… Since he cannot go home in the middle because he is busy working the entire time, he is absolved from the mitzvah. This falls under the category of one who is involved in a mitzvah who is discharged from other mitzvos during this time.

Rav Eliyashiv added an essential point. “This is only true regarding one who lives alone. If the doctor has family he should instruct them to light when the time comes and he is discharged even if he comes home while it is still possible to light. And even if he lives alone he is obligated to designate a messenger to light for him when the time comes.”

Mishna Berura Yomi Digest
Stories to Share
“Occupied with a Mitzvah”
Siman 672 Seif 1

I’m stretching my metaphor pretty thin here, but bear with me. The Rav rules that a doctor who is treating patients at the time when the Chanukah menorah is to be lit is absolved of the mitzvah because of his important responsibilities, but only to the degree that he does not have to perform the mitzvah personally. The important part of this ruling states, “even if he lives alone he is obligated to designate a messenger to light for him when the time comes.” Putting that back into the topic I’m presenting, even if we feel we are “too busy” to perform the will of God as we understand it, do we also have the responsibility to make sure God’s will is done “by proxy?” The Rav first says if the doctor is married, he can have his wife perform the mitzvah, but then he says the doctor is still obligated, even if he lives alone. If we are alone, perhaps we still have a duty to make sure that whatever we believe God requires of us at any point in time is still be performed.

Of course, we have examples of people who literally dropped everything when Jesus called and followed him.

As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. “Come, follow me,” Jesus said, “and I will send you out to fish for people.” At once they left their nets and followed him.

Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, and immediately they left the boat and their father and followed him. –Matthew 4:18-22

We also have examples of people who were in the middle of important work and asked to wait until that work was done, sometimes even though it would take a number of years as with the following person.

He said to another man, “Follow me.” But he replied, “Lord, first let me go and bury my father.” Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.” –Luke 9:59-60

In the latter example, Jesus took a dim view of this person wanting to wait until after his father died (the guy was being a dutiful son and working to help his father, presumably on the “family farm”, so he was fulfilling the commandment to honor his parents) and he put his father’s affairs in order before being free to follow Christ’s calling (It’s examples like this that some Jews use to prove Jesus couldn’t be the Messiah, since it looks like Jesus is telling this son to abandon his responsibilities to his parents, but I digress) .

I’m probably muddying up the waters here saying on the one hand, that we actually might be too busy to answer the call to a mitzvot but we must make sure it is done, even by proxy, and on the other hand saying that we must follow immediately and any delay will be viewed by Jesus in a negative light. This is the struggle we face in letting our light shine every single second in our lives. As human beings, we can be distracted, confused, upset, grief-stricken, afraid, or experience some other circumstance or state that seems to take us away from being that “light to the world”. You’ve probably seen examples of people who you know are believers who, when set upon by difficult problems, retreat into a human response and away from God.

But you’ve also probably seen people of faith who, even when undergoing the most difficult hardships, still are able to shine with a kind of light that communicates peace and love surpassing all human understanding (Ephesians 3:19, Philippians 4:7). It’s possible for us to continue shining our light in the midst of the mundane and perhaps even when disaster seizes us.

What can I say to all this? Do your best? That’s a good place to start. We’re in a relationship with God as junior partners in Tikkun Olam or “repairing the world”. We can only do what is humanly possible. When we seemingly shine an “impossible light” it is not just us and it is not just God, it is both of us. As people, we do one kind act at a time, one generous deed, one word of encouragement, and during Chanukah, we light one candle a night, so that we might show the world the miracle of God. It’s never easy but with God, it’s always possible (Matthew 19:26).

Happy Chanukah.