RABBI ARTHUR SEGAL:JEWISH SPIRITUAL RENEWAL:JEWISH RENEWAL:The Lord be with you:

 RABBI ARTHUR SEGAL:JEWISH SPIRITUAL RENEWAL:JEWISH RENEWAL:The Lord be with you:

Jewish Spiritual Renewal:Shabbat 6/6/09 Torah,TaNaK,Talmud,Ethics,Spiritual View

 

Shalom my dear chaverim v' talmidim:

 

I hope you had a wondrous Shavuot and a glorious Shabbat.

 

This class is for the Shabbat of June 6, 2009.

 

Many of the younger generation may not  remember, but this day in 1944 was D-Day, the invasion of our Allied troops by sea and air onto mainland Europe (France), to beat back the Axis powers. Within a bit less than a year, the war was over, but not until much blood was spilled and many lives were lost. We celebrated with reverence our brave soldiers of WW2 and all wars on Memorial Day a week ago.

 

But before I go on with the class, in Judaism, while we have our martyrs as well, we also have those who devote their lives or part of their lives to Judaism. Some will have their names on plaques on synagogue walls. Some may have done chesed for a congregation that has no walls as it rents space.

 

So since the WWW seems to be made with indelible ink, [ as I cringe when I see misspellings after I press 'send,'] let me say Todah Rabah and Yasher Koach to Robert Weiner of Temple Oseh Shalom of Bluffton, SC who not only formed the congregation 3 years ago and helped shape it into an almost 500 member  congregation, but was its lay leader, its ba'al tephila, its moreh, its ba'al bikur cholem, Jewish cemetery organizer, and numerous other titles. As all of us know who do work, even for gratis, with our ''stiff necked people'', (even Moshe Rabbanu),  'no good deed goes unpunished.'  So to my chaver, and his wife, my chaverah, Sue, my thanks, our thanks, for being a Lion and a Lioness of Judah. R'Bob: your mitzvoth may not be engraved on a wall, but they are engraved on my and many hearts, and now on the World Wide Web.

 

Ok: we are now back into Numbers after a detour due to Shavuot.

 

Some Midrash: Genesis Rabbah: "He who promotes his own honor at the expense of his neighbor's has no portion in the World to Come stated Rabbi Yehudah ben- Chanina.'' We have seen time and again how the Rabbis teach us about humility and the respect, love and kindness we are to grant our fellows. It is great to forge ahead in the world, but not by stepping on others especially with slander.

 

Some Talmud :Yerushalmi Tractate Pe'ah 1:1. Our Sages teach: "Lashon ha ra kills three: the speaker, the listener, and the person being discussed."  We do not get ahead by knocking someone else. Any one or any group that allows one to get ahead by this method, will soon allow another person to do the same to the original slanderer. One who dishonors someone, only dishonors himself.

 

Some TaNaK: Zechariah 8:16-17: "These are the things that you should do: Speak the truth with one another; and in your gates judge with truth, justice and peace. Do not think evil toward one another in your hearts and do not love false oaths, for all these are what I hate.'' It is bad enough that these things occur in the 'street.' When they occur in our synagogues they are divisive and ruinous. We end up with a revolving door for rabbis and congregants.

 

Some more Talmud: Bavli Pirkei Avot: 4:21:'' Rabbi Elazar HaKapor would say: Envy, lust and honor drive a man from the world.'' If these three results from ego will take a person from life, they will certainly take a person from the joy of living among people in peace. One's ego will be in a constant state of bumping heads with another's ego.

 

Some more Talmud: Bavli Tractate Shabbat 153a: ''Rabbi Eliezer would say: Repent one day before your death. Asked his disciples: Does a man know on which day he will die? Said he to them: So being the case, he should repent today, for perhaps tomorrow he will die; hence, all his days are passed in a state of repentance. Indeed, so said Solomon in his wisdom (Ecclesiastes 9:8): ``At all times, your clothes should be white, and oil should not lack from your head' '' .''   We are not to go though life finding faults in others. And certainly we are not to go through life doing lashon ha ra, gossiping about others. We are to go through life working on our own faults, foibles, character defects, by doing an inventory of our soul, a chesbon ha nefesh, and doing vidui, confession, and teshuvah, amends, every day. The old adage of when we point a finger at someone we have 4 fingers pointing back at us, is 100% Talmudic.

 

We all know that Halakah, Jewish law, allows us to break Shabbat laws for the sake of saving a life. What about rose oil, an expensive oil that is not used except for medicinal reasons?   (Hang in there, I really am making a spiritual point.)

 

Some more Talmud: Bavli Tractate Shabbat 14:3-4:  The Talmud has two opinions. One does not allow us to apply rose oil if we are a common person, because it costs too much and another oil can be used for wounds.  However on Shabbat princes can use rose oil on their wounds, because they use it every day as cost is not an issue.   

The Talmud in a second opinion puts aside two classes of Jews.  Rabbi Shimon firmly states: "All Israel are princes." Rabbi Shimon decides that every Jew can use rose oil on the Sabbath. We are all permitted because  ''every Jew is considered royalty.''

So my beloved talmidim and chaverim, we are all royalty. We are all children of a King, the King of Kings. And in God's eyes, since all humans were created in His image, all of His children are royalty. My point: let us, now that we have again received Torah and made Revelation again for our own, work hard on treating each other royally.

Shabbat shalom:

Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
 

Parasha Naso: Numbers 4:21-7:89

Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

"Live Long and Prosper"

Parasha Naso is the longest in all of the Five Books of Moses, our Chumash. This is due to what at first glance looks like redundant repetition (pardon my redundancy!) of the offerings made by the heads of the tribes to the priests. Each brings the same thing of the same quality in the same quantity, and does so in the same manner…or so it appears. I'll explain later.

Before the tribal leaders bring their offerings, Moses teaches Aaron and his sons how to bless the children of Israel. We have all heard these priestly blessings, which are found in Numbers 6:24 through 6:26. Let's have a look now at the words and their meanings.

"May God bless you and safeguard you."

This is the first of the three priestly beracoth. What does it mean to wish God's blessings upon someone? By doing so we acknowledge that all blessings come from the Almighty. Only God can assure success, abundance and good health. We insert this very prayer into our Shemoneh Esrei every day. By praying that God will bless someone and keep that person is an acceptance of the Oneness and greatness of God.

This first of the three blessings pertains to material prosperity. We are asking God to keep His promise. The promise made in Deuteronomy 28:1-14 is a promise of successful crops and businesses, healthy flocks, and increased possessions. The Mishna teaches in Pirkei Avot 3:15 that where there is no flour, there is no Torah. The more prosperous we are, the more time we can spend studying Torah and sharing our wealth with others.

After the priest asks God to bless us, he then asks God to safeguard us. Why? Material possessions bring with them the risk of robbery, jealousy, and possibly bodily harm. We are being taught here that physical gifts are important, but they are not the be all end all of our existence. Our survival, of course, depends upon our physical needs being met, but we need much more.

We are further taught in the Midrash that the best way to garner continued blessings for our wealth is to use it for mitzvoth. The sages teach that this is the best way to thank God for His generosity and ensure continued blessings.

Bringing it home to modern day life, we can interpret this blessing to mean that God wants you to be prosperous. He wants you to be wealthy! Not to impress your friends; not because "he who dies with the most toys wins." God wants you to be rich so that you have the means and the time to do His work.

Surely you've heard some version of the adage: "Nobody ever asked a poor man for a job." There is a good reason for this; it requires wealth to be in a position to employ others, enabling them to sustain themselves and prosper so that they are better able to do His work.

"May God illuminate His countenance for you and be gracious to you."

In the book of Proverbs (6:23) this second blessing is written, "The commandments are a lamp and the Torah is a light." We are blessed to be able to comprehend the wisdom of the Torah and of God's gift of creation.

Having already been given wishes for prosperity, we are now able to go beyond the elementary requirements of survival, says Rabbi Sforno of sixteenth-century Rome. The second blessing is a spiritual one based on inspiration and hope from the knowledge of the Torah.

The word "countenance" literally means "face" in Hebrew. God is incorporeal, and we are taught that only Moses saw God face to face. We are being blessed to have the ability to understand God's purpose for us in His universe. This is similar, according to Rabbi Raphael Hirsch, to having the ability to read one's attitudes by reading facial expressions. When we understand God we will appreciate His gifts and truly know what to do with them. This is the "light" of the Torah. The study of Torah helps us learn of Gods "face."

The concept of being in God's grace is a fascinating one. There are those who believe that we Jews lost divine favor circa 35 C.E. The Midrash Sifre states that this means we wish for God to let our fellows look upon us with grace. It is written that a "person can have a host of personal attributes, but unless his fellows appreciate and understand him, his relationship with them will not be positive." The quality of being liked by others is called grace.

 The Or ha Chaim (Rabbi Chaim ben Attar of eighteenth-century Italy) says that this is a prayer asking for other nations to like and understand us. The Rambam says that this means Israel, or we as individuals, should find favor in God's eyes.

"May God lift his face to you and establish peace for you."

This third blessing is a wish for God's compassion, forgiveness and the granting of shalom. Rashi says that the blessing asks God to suppress his anger against us even if we have sinned. We cannot look at another while feeling anger toward them. We pray that God will always look directly at us and not turn his back toward us.

 In Talmud Bavli Tractate Rosh Hashanah 17B, the proselytess Bloria asks how God can show mercy to somebody undeserving. The Kohan Yose answers that God mercifully forgives sins committed against Him. He refuses to show favor to those who sin against their fellow man unless they first placate and obtain forgiveness from the victim.

This is a major point where Judaism and Christianity part company. Judaism believes that we are born into God's grace and can maintain this grace only through repentance to God and to those that we have hurt. Our grace has to be continually earned.

The Midrash teaches that the gates for our repentance, our Jewish Spiritual Renewal, are always open. Christianity says we are born into a state of sin, and only accepting Jesus puts us into a state of grace, which we keep regardless of our actions as long as we still believe.

The last phrase of wishing us peace is how the blessing is sealed. Without peace, internally and externally, we cannot enjoy God's bounty. In the very last words of the entire Talmud (Bavli Tractate Uktin 3:12), Rabbi Shimon ben Chalefta said, "God could find no container that would hold Israel's blessings as well as peace." He quoted Psalm 29:11 in which we end our Blessing after the Meal: "God will give might to his people. God will bless his people with peace."

The Or ha Chaim wrote that peace is not just harmony among people. Peace is the "balance between the needs of the body and the needs of the soul." Universally, it is the balance between the infinite Holy elements and the earthbound human, mundane elements.

In traditional synagogues you will not hear the rabbi utter these words routinely. They were meant for Aaron and his priestly sect. The Temple was destroyed. The Kohan cult no longer existed and these blessings, our sages taught, cannot be pronounced until the Temple's restoration. Once a year on the High Holy Days at a "duchining" ceremony one can witness today, in some traditional synagogues, the Levites washing the feet of the Kohans, and the Kohans giving the congregation this blessing. The Kohans hold their hands up with their fourth and fifth fingers together, their second and third fingers together, and a wide split between the third and fourth fingers and the second finger and the thumb. They then put their thumbs close together and raise their hands high while reciting these priestly blessings. This ceremony is done during the Mussaf section of the holiday service.

 In Israel, many traditional synagogues now do this in their everyday morning prayer service. Some rabbis have posited that this is allowed because they are living in Israel, and this will hasten the rebuilding of the Temple. In liberal synagogues the rabbi will bless his congregation each Shabbat and on holidays. I propose something more radical:

On Shavuot, many of us studied the Book of Ruth. In Chapter 2, Verse 4 Boaz (Ruth's future second husband) says to his workers, "The Lord be with you." They answered him, "The Lord bless thee." Each of us can bestow on another these priestly blessings today. After all, do we not read in the Torah that we are to be a "nation of priests?" I challenge myself, and you, to not only bless each other, but to work toward the fulfillment of these blessings.

We cannot only pray for God to help us prosper and to sustain us, but we can work actively as a partner with God in this effort. We can help our friends with their business endeavors. We can feed the hungry. We can visit the sick. We can do acts of ahavath chesed (loving kindness).

We can pray that God safeguard us, but we must also work toward protecting each other. We can let go of coveting practices and petty jealousies. We can revel in the success of others.

 I have found that there are two philosophies with regard to looking at the success of others. Some of us think there is a limited amount of "pie" in this world. If you have a slice, some think of it as a slice that they cannot have. Others think the opposite. They think there is an infinite amount of pie in this world. If you have a piece; that's great. There's enough pie to go around for everyone.

The first way of thinking actually denies God. Those who are petty and jealous, who feel threatened by someone else's achievements, do not believe in the Oneness and Infinity of God. If you truly believe in God, then you know that there is unlimited pie. If we all knew that, we would always be safeguarded, as there would be no jealousy or theft.

We can pray to God for spirituality and grace, but we must also climb the rungs of our own spiritual ladders and be gracious to our fellows. We can bestow our love and friendship on all people.

We need to remember that the Hebrew words for "speaking" and for "bumble bee" are similar; D'var and Devarah. Our words can be sweet as honey or as mean as the bee's sting. Aim for the honey.

How can we even be so bold as to ask God for His grace if we cannot civilly extend it to one another? God may forgive us for our sins toward Him, but He does not forgive us for our sins toward others unless we make a sincere apology to the injured party.

We can help extend grace to one another by teaching mussar (ethical behavior), which is found repeatedly in our great texts. Our lay leaders can try to behave graciously not only to each other, but to all of their constituent-congregants. We can treat our rabbis, cantors, and our teachers with the respect that they deserve.

We are living in strange times where negative behaviors seem to be the norm as they filter into our homes through television shows and Web sites. Our temples and synagogues need to be places where we can teach proper person-to-person behaviors. We need to be a counterbalance to the entitlement, me only, limited pie philosophies that pervade American thought - if we go so far as to call it thought.

Our sages taught long ago in the Mishna Pirkei Avot that a rich man is one who is happy with what he has (4:01). We can pray to God to look directly at us, forgive us and give us peace, but we must also do the same for each other. We need to be honest with one another. We need to talk to each other and not at each other. We need to begin to understand each other and really communicate.

 I wrote of I-Thou and I-It relationships a few parashot ago. We relate to one another too often as "it" and not enough as "Thou." We are taught that it is a sin to pray to God for something that we do not need or that we will squander. Our communal prayers are continually filled with cries for shalom. When we are sinful to one another, a barrier is created not only between people, but also between God and people. There is a disruption in the balance of the universe between the Infinite Holy God and human, mundane elements. The rungs on the spiritual ladder that we are to climb to elevate ourselves from the mundane to the Holy get broken. If we truly believed in God, we would do our best to grant our fellows true peace and not machlokot (strife and petty arguments).

As already mentioned, parasha Naso is the longest Torah portion because of the repetition of the tribal leaders' gifts. At a first read it looks as though the leaders, each one coming on a different day, are bringing the exact same offerings. The Midrash explains that even though the twelve offerings were identical, each alluded to the special mission of each tribe so that each was unique (Mishna Bamidbar Rabba 13:13).

Today we enter our synagogues as unique individuals even though we all pay the same dues.

Each of us is worthy.

Each of us is important.

Each of us is needed.

We are all needed in the brew that makes up a congregation's life.

We are all each other's "cup of tea."

Each of us brings a unique flavor to the mix.

Each of us is beloved by God. It would be nice if each of us were beloved by each other.

As Numbers 7:01 to 7:89 shows, we are to bring into a Temple, not distract from it. In order to really understand this we need to be familiar with God's rules of the spiritual universe. Rabbi Chaim of Volozshin in his book Nefesh ha Chaim…Soul of Life explains, "God has a desire to give man all of the blessings in the world - to cause the Divine abundance to rain down on man." In order for this to occur, Rabbi Ari Kahn teaches, man must create a world that is deserving of such blessing.

In Talmud Bavli Tractate Bava Metziah 30B, Rabbi Yochanan taught, "Jerusalem was destroyed because the people judged with Torah law...They judged according to the law of the Torah and never went beyond the letter of the Law."

People then were no different than they are now. Everyone then stood up firmly for his "rights" to the letter of the Torah law. There was no real sense of community. People used one another for their own personal gain. They were not a people or a congregation. They were individuals and cliques.

 The Talmud teaches that God treated them in an identical manner. He judged them according to the letter of the law, without mercy. Jerusalem fell, and our 2,000-year Diaspora began. Rabbi Moshe Leib of Sassor pointed out that the priestly blessings, while told to all of Israel, use the word "you" in the singular. He says that this should teach us that while we are all individuals, the greatest blessing is unity and peace. Rabbi Leib writes that we need to respect each other's uniqueness while remembering the common bonds that bring about unity. In Kabalistic terms the Hebrew word Ahavah (love) has the same numerical value (13) as the Hebrew word Echad (one).

If you were asked what is your greatest gift in life, how would you answer? Would you say your health, your spouse, your children, or your beach house on Hilton Head Island, South Carolina?

Our greatest blessing, as we are reminded on Shavuot, is Torah. Without the understanding we get from Torah, our material goods and social relationships are worthless. If we do not know how to thank God for our physical blessings, how do we really appreciate them? We all know of those who are not happy with what they have, who continually buy new cars, new houses, new toys, yet are never satisfied. We also know of those who are never happy with their families and abandon them through divorce, only to start new families, but find no happiness there either.

Without the illumination we get from Torah we will not know how to appreciate or treat our spouses, children or friends, or know how to be thankful for our material goods or health. Modern Jews have shunned blind ritual in order to do Tikun Olam repair of the world. There has been a casting off the God-to-man mitzvoth in order to concentrate on the man-to-man laws. It is said that Modern Jews will not wait for Jerusalem to have its Third Temple and have declared that synagogues are the present temples. It has been posited that the tribal distinctions of Levite and Kohan do not apply today as there is no priestly cult, and that there will be no preparation for a Temple that may never come in the future.

If this is all part of Modern Jewish doctrine, then we have an even greater obligation to obey the man-to-man laws. We have an obligation to act priestly and holy as individuals. We have a greater obligation to study Torah and mussar (ethics) and walk humbly in God's path. We need to "engross ourselves in the words of Torah" and taste its sweetness. For Torah truly "is our life, and the length of our days."

"May God bless you and keep you. May God show His face to you and be gracious to you. May God lift His face to you and grant you Shalom." Or as the Star Trek Vulcans - Spock, T'Pol and Tuvack - say as they raise one hand in the Kohan manner, "Live long and prosper."

Shabbat Shalom:

Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Hilton Head Island, SC, Bluffton, SC, Savannah, GA

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A Short Snap Shot of Rabbi Arthur Segal

Rabbi Arthur Segal

United States

I am available for Shabbatons, and can speak on various aspects of Jewish history, (from the ancient past to modern day, and can be area specific, if a group wishes), Spirituality, developing a Personal Relationship with God, on the Jews of India and other 'exotic' communities, and on Talmud, Torah and other great texts. We have visited these exotic Jewish communities first hand. I adhere to the Mishna's edict of not using the Torah as a ''spade'', and do not ask for honorariums for my services. I am post-denominational and renewal and spiritually centered.

 I am available to perform Jewish weddings,  and other life cycle events, ONLY IF, it is  a destination wedding and the local full time pulpit rabbi is unavailable, or if there is no local full time pulpit rabbi,  or it is in my local area and all of the full time pulpit rabbis are unavailable.

 My post-doc in Psych from Penn helps tremendously when I do Rabbinic counseling. My phone number and address will be made available once I am sure of one's sincerity in working with me.

Rabbi Segal is the author of three books and many articles on Torah, Talmud and TaNaK and Jewish history. His books are : The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, A Spiritual and Ethical Compendium to the Torah and Talmud, and  Spiritual Wisdom of our Talmudic Sages. The first two are published by Amazon through their publishing house, BookSurge.

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 Todah Rabah and Shalom v' Beracoth. Rabbi Arthur Segal ,( Dr. Arthur Segal )RabbiASegal@aol.com . 

 

Click to Order	THE HANDBOOK TO JEWISH SPIRITUAL RENEWAL: A Path of Transformation for the Modern Jew Rabbi Dr. Arthur Segal distills millennia of sage advice into a step-by-step process to reclaim your Judaism and your spirituality in a concise easy-to-read and easy-to-follow manner. If you find yourself wishing for the strength to sustain you through the ups and downs of life; if you want to learn how to live life to its fullest without angst, worry, low self-esteem or fear; or if you wish that your relationships with family, friends and co-workers were based on love and service and free of ego, arguments, resentments and feelings of being unloved...this book is for you. Price: $19.99 254 Pages Published by: Amazon's BookSurge
Click to Order	A SPIRITUAL AND ETHICAL COMPENDIUM TO THE TORAH AND TALMUD Rabbi Dr. Arthur Segal dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to show the true Jewish take on what the Torah is trying to teach us. This companion to The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew brings the Torah alive with daily relevance to the Modern Jew. All of the Torah can be summed up in one word: Chesed. It means kindness. The Talmud teaches that the Torah is about loving our fellow man and that we are to go and study. The rest is commentary. This compendium clarifies the commentary and allows one to study Torah and Talmud to learn the Judaic ideals of love, forgiveness, kindness, mercy and peace. A must read for all Jews and deserves a place in every Jewish home. Price: $24.99 494 Pages Published by: Amazon's BookSurge

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(001) The Handbook to Jewish Spiritual Renewal

In The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, Rabbi Dr. Arthur Segal distills millennia of sage advice to reclaim your Judaism and your spirituality.

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(002) A Spiritual and Ethical Compendium to the Torah and Talmud

A Spiritual and Ethical Compendium to the Torah and Talmud dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to show the true Jewish take on what the Torah is trying to teach us.

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(003) Tzadakkah Bundle

The Handbook to Jewish Spiritual Renewal and A Spiritual and Ethical Compendium to the Torah and Talmud. Purchase both books as a set, and I will donate a portion of the sales price in your name to the tzadakkah of your choice. -- Rabbi Segal

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