Instant Repentance

 

“Any man worth his salt will stick up for what he believes right, but it takes a slightly better man to acknowledge instantly and without reservation that he is in error.” -General Peyton C. March

We are a generation obsessed with instant gratification. Instant coffee, instant noodles, instant camera, instant messenger, instant relationships. If you can think of it, you can demand it and expect it, instantly.

In general, Judaism has a dim view of things occurring instantly. We teach our children to obey the commandments, so that when they are finally obligated to perform them years later, they are familiar with them. We believe in daily, weekly, yearly consistent service. We believe in hard work and perseverance that will lead you to goals and achievement.

However, there are at least two areas where Judaism believes that things can occur in an instant. The first is redemption. The prophets and the Rabbis have written extensively how redemption can come “in the blink of an eye.” In fact, we await the Messianic redemption every day, in whatever form it will eventually take.

The second and perhaps related “instant” phenomenon in Judaism is repentance.

In one of his parting speeches, Moses castigates the Children of Israel, as follows:

“For I know your rebellion, and your stiff neck; behold, while I am yet alive with you this day, you were rebellious against the Lord; and how much more after my death?” -Deuteronomy 31:27

The Ohr Hachayim picks up on the fact that Moses speaks of the rebelliousness of the Children of Israel of that very day as being in the past which is furthermore not consistent with the other tenses in the verse.

The Ohr Hachayim explains that Moses’ change of tense is purposeful and that his addressing their up-until-now rebelliousness as a thing of the past is an indication of Israel’s potentially immediate repentance.

The Ohr Hachayim further quotes the Talmud (Tractate Kiddushin 49b):

“Whoever marries a woman on condition that he is completely righteous, even though we know him to be completely bad, the marriage is binding as he may have repented during that instant.”

How’s that for instant results?

May we achieve repentance in any way and timeframe we can.

 

courtesy of ben-tzion.com

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הפנים השונות של כנסת ישראל

"עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת שַׁבְּתוֹתַי חִלֵּלוּ" (כ"ג, לח)

 

שמות רבה (וילנא) פרשת ויקהל פרשה מט סימן ב

שחורה אני ונאוה (שה"ש א,ה) - אם שחורה, למה נאוה? וכי יש שחורה נאוה? אלא אמרה כנסת ישראל: שחורה אני במעשי ונאוה אני במעשה אבותי; שחורה אני במצרים ונאוה אני באמרי בסיני (שמות כ"ד) כל אשר דבר ה' נעשה ונשמע; שחורה אני על הים שנאמר (תהלים קו) וימרו על ים בים סוף, ונאוה אני באמרי (שמות טו) זה אלי ואנוהו; שחורה אני במעשה העגל ונאוה אני במעשה המשכן; שחורה אני בשור שנא' (תהלים קו) וימירו את כבודם בתבנית שור, ונאוה אני בשור (ויקרא כב) שור או כשב או עז; שחורה אני במשכן שנאמר (יחזקאל כג) טמאו את מקדשי, ונאוה אני במשכן, ויעשו כל חכם לב (שמ' לו,ח)...

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Rain: Danger of Destruction or Dawn of Redemption?

We may be most familiar with the Torah’s reference to rain in the second paragraph of the Shema. If the People of Israel follow God’s commandments, loving and serving God wholeheartedly, God promises to provide ample rain for the Land of Israel.  An absence of rain is presented as a punishment for not following God’s law. (Deuteronomy 11, 13-21).

In Vayikra, too, rain in its season comes if Israel follows the commandments (Leviticus 26, 3-13).

During the time of the prophet Yirmiyahu, the people are chastised for neglecting to follow God’s commandments out of love, or even worshipping Him out of fear and recognition that God is the One who provides rain in the proper season (Jeremiah 5, 24).

Yirmiyahu vividly paints a picture of a dire state of drought, with farmers lowering their heads. The land is cracked and dry, and animals gasp for breath, eyes bulging, without food or water. An expression of communal plea and hope for God to have mercy follows, along with the acknowledgement that it is only God who can send forth rain and end the drought (Jeremiah 14).

Rain can remind us of our relationship with, and dependence upon God. The Land of Israel, unlike Egypt, does not have the large, constant water source like the Nile. Israel needs rain, and its people must look skyward for water to drink. (Devarim 11, 10-12).  

But the presence of rain is not enough—timing is crucial. The prophet and leader Shmuel is troubled by the people’s request for a king. He has to accept their demand, but rebukes them and gives them a sign: a thunderstorm during the wrong season, ruining crops. (Samuel 12, 14-18)

In the story of Noah, we can see that too much rain can also be catastrophic. The rain pours and pours until the water covers the earth in an enormous, devastating flood.  (Genesis 7, 12).

During the reign of Ahav, the prophet Eliyahu proclaims a drought, declaring that rain will come only when he will say so (I Kings 17). He sees the people straying from the worship of God. Eliyahu’s announcement of the coming rainfall appears only after he rouses the people to affirm their belief in God, following his showdown with the Baal worshippers (I Kings 18, 41-45).

Sefer Zekhariah describes a universal relationship with God in addition to that of Israel. In future times, the various nations are to come to Jerusalem to celebrate the Sukkot festival. If they refuse to come, they will not be blessed with rain. (Zachariah 14,16-21)

Yoel depicts a cycle of crisis, mourning, prayer, and God’s response. An existential crisis looms- and the shofar is blown to sound the alarm. The people fast and beg God to save them. God has mercy and responds with a call for Zion to rejoice, as He will cause the ideal type of rain to fallat the right time, and for the full season. There will be an abundance of grain, wine and oil, the people will praise God—and they will know that He dwells within Israel (Joel 2).

As we approach the end of Sukkot, we can think about the powerful potential of rain. We have recently heard the loud blasts of the shofar and have fasted and prayed.  We can strive to restore and strengthen our relationship with God.

We can hope for the fulfilment of Yehezkel’s lyrical prophecy of redemption wherein God will gather in His scattered flock to thrive securely and serenely in the Land.  We, too, can pray that God will send “rains of blessing” in their season (Yehezkel 34, 26). 

For further reading on rain in Tanakh, please see the links below:

Eliyahu Prays for Rain

The Security of Canaan

Dependence and Independence

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The Spiritual Process of the Holidays

The Festivals listed in Exodus 23 are referenced to the agricultural season in which they occur.  Natural processes in this world reflect a spiritual process.  We are commanded to elevate and sanctify our natural instincts by celebrating the Festivals.

Pesach falls in the spring, when nature reawakens.  Shavuot is the 'Harvest Festival' in which we mark the wheat harvest.  Sukkot is the 'Festival of Gathering' when all produce is brought in from the fields.  At these times it's only natural that a person will be happy. The natural reawakening in the spring, the abundance at harvest time and the variety of fruits gathered in the fall are certainly reasons to be happy.  We are commanded to elevate and sanctify our natural instincts by celebrating the Festivals.

Natural processes in this world reflect a spiritual process. Pesach is a time of renewal and therefore we left Egypt and became a nation in the beginning of spring.  Shavuot is a time when crops mature to full growth, and so the process that started at Pesach reached a culmination on Shavuot when we were given the Torah at Sinai.  The joy we feel during Sukkot is due to all the physical bounty we have gathered, so it is the time to celebrate the Divine Presence that dwells amongst us and which is the source of all our blessings. 

Thus each one of the Festivals symbolizes the completion of both physical and spiritual processes.

We are commanded to go up on pilgrimage to Jerusalem three times a year during the Festivals, offer sacrifices and be happy before God.  In this way the agricultural and spiritual are joined together in one celebration.

The Festivals are also Days of Judgment as recorded in the first Mishna of Rosh Hashana.  By keeping the commandments of the Festivals, we will be judged favorably.  We are commanded to thank Him joyfully at every season and thus ensure His continued blessing from one season to the next.

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POLITICIANS – KEEP YOUR PROMISES

We live in a world in which people make promises - but don't promise to keep them!  This is a deep-set problem in society which has its roots in early childhood.  Our leaders ought to serve as a personal example and restore credibility and integrity to the public agenda.

In the generations following the sealing of the Talmud, there was a genuine concern about the terrible price to be paid for not keeping vows and great effort was made to annul and expropriate them before they were even made.  It was customary to hold a general annulment of all vows on erev Rosh Hashana and the 'Kol Nidrei' declaration was universally accepted as the opening of Yom Kippur prayers. Although the halakhic validity of these ceremonies and declarations is debatable, their educational value is clear – they are meant to reduce the significance and value of vows in our lives.  For this reason, many people add the disclaimer 'bli neder' (no vow intended) when making a promise to do something.

However, there is also an inherently negative message of not taking responsibility for one's words when one has the possibility to automatically break commitments by annulling them on erev Rosh Hashana or by saying 'Kol Nidrei' on Yom Kippur.  The principle of keeping to one's word has become less important, the validity of a promise has become less concrete.  Today, people make promises and then jokingly shrug them off by saying that although they made a promise, they did not promise to keep it. This is a chronic sickness.  Educational experts explain that the seeds of this sickness are sown in childhood - parents who make a promise to give their child a candy or any other trivial matter and do not keep their word.  This may seem insignificant to the parents, but for the child it is a missed opportunity, a dream that has been trampled on by the very people he considers to be the most important in the world.  Thus, from an early age, the child learns that words have no value and in adulthood, he will scatter empty words.

Unfortunately, our leaders, the princes of the tribes, our modern-day politicians are known for their habit of promising the earth to potential voters during election campaigns, forgetting them as soon as they are elected, and shaking off any responsibility for keeping their pledges. 

This is a new insight into why the Torah addresses the heads of the tribes in particular.  They are expected to serve as a personal example to the entire community.  A public figure's word is his bond.  If our leaders' words can be trusted, then the people will follow suit.  If the opposite is true, then society as a whole loses its credibility and integrity.

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A DEMONSTRATION OF FAITH THROUGH SPEECH

Ki Tavo opens with two commandments that are fulfilled by way of a declaration –Bikkurim and Bi'ur Ma'asrot.  These are just two of the commandments that require speech, all of which contain a declarative and demonstrative act of faith in God.

Both commandments require a fixed text to be recited out loud.  The person who brings the Bikkurim must recite the 'Declaration of the Bikkurim', which contains a summary of the history of the Jewish People from the time of our forefathers till the entry into the Land of Israel.  The Midrash on these verses forms the basis for the entire Pesach Haggadah. One who performs Bi'ur Ma'asrot, the second commandment in the section, is also required to recite a fixed text. 

When the three-year cycle of Tithes (Trumot and Ma'asrot) is completed, a person must say the Declaration of the Tithes (Viduy Ma'asrot) in which he declares that he has completed all his obligations and asks God: "Look down from Your holy dwelling, from the heavens." (26:15)

Additional Torah obligations that require speech, reading or declaration include: Kriyat Shema, Birkhat HaTorah and Birkhat HaMazon.  The sages of Anshei Knesset HaGedolah added to these and instituted the fixed text for our prayers and blessings that encompass the entire spectrum of Jewish life.

The obligation to pray and recite blessings is defined as 'service of the heart', which emphasizes both the ideas that are recited aloud and the thoughts we should be concentrating on when saying them.  The siddur is therefore considered the fundamental book of Jewish Philosophy.

The principles of Jewish faith are defined not only in Maimonides' Thirteen Principles of Faith that, according to some customs, are recited daily, but also throughout every section of our prayers.

The set order of our prayers is not only meant to be a means of expressing a person's feelings towards his God, rather there is an additional external-declarative aspect. We learn this from the 'Declaration of the Bikkurim', in which the person who brings the First Fruit is required to say a short declaration praising God for bringing the children of Israel to the Land flowing with milk and honey. 

When a group of people gathers for prayers, they are partaking in a revolutionary 'demonstration'.  Outwardly, they are demonstrating their faith in God with their prayers and inwardly they form a cohesive group with the same sense of purpose, enhancing the sense of belonging and further boosting the internal fortitude of each one of the members.

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אם אחת

 

פרק כ"ג ממשיך את פרק ט"ז, והופך (לכאורה) סדרי אמהות ואבות - אבל אינני מאמין שהייתה ליחזקאל מסורת אחרת על ראשית האומה (=4 אמהות ואב אחד, יעקב, נשוי ללאה הגדולה, ולרחל הקטנה). אני סבור ש"אֵם אחת" (כ"ג, ב) במשל הזה, היא 'הממלכה המאוחדת' של דוד ושלמה, והזנות "במצרים" מכוונת לנשי שלמה, ולבת פרעה במיוחד (מל"א פרקים ג', י"א). גם ירבעם בן נבט מצא מקלט במצרים, ומשם יצא לפַלֵג את הממלכה.

"שֹמרון אָהֳלה", "הגדולה" (=עשרה שבטים), החליטה לבנות לה במות פולחן משלה, מזבחות עגלים, לא על פי תורת ה'. "ירושלִַם" - באמת בית ה' - 'אָהֳלי בָהּ', ודווקא היא למדה מ"אחותה", והֵרֵעה הרבה יותר.

תרצה, בירת ישראל הראשונה, לא נזכרת, וגם לא זנוני איזבל מצידון. כל התיאור העסיסי (עד בחילה) ממוקד בזנות הפוליטית-דתית עם נסיכי "אשור" ו"בבל", וחטאי אחז ומנשה 'צובעים' את הפרק כולו. אין ספק, שיחזקאל הכיר היטב את התרבות האשורית-כשדית, את ציורי הקיר בארמונות המלכותיים (שחלק ניכר מהם נחשף בחפירות), את המלבושים והצבעים, "סְרוּחֵי טְבוּלים (=כובעים מחודדים בבליים) בראשיהם" (כ"ג, טו), ודבריו ספוגים השפעה אכדית-ארמית - בלשון, בסגנון ובתיאורים, שהם בעצמם מפשיטים עירום ועריה את השפה, ומחללים את הקדושה - כחלק בלתי נפרד מהעונש.

"ואנשים צדיקִם" שבירושלם כלל לא רצו לראות לאן מידרדרת עיר הקודש, והתעלמו (באופן טבעי) מהזנות. הנביא יחזקאל יאלץ אותם לשפוט את שתי הממלכות-האחיות "משפט נֹאֲפוֹת" (כ"ג, מה), וכמו במשפט, הם ייחשפו לכל תיאורי "הזִמה", למלבושים ולאיפור, ל"מִטה כְבוּדה ושֻלחָן עָרוּך" של "נִאוּפים" (כ"ג, מ-מג), וכך תתחלל גם צניעותם של 'הצדיקים'-השופטים, כעונש על שתיקתם והתעלמותם, כשעוד אפשר היה אולי, לעצור את המפולת.


באדיבות אתר 929

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קריסת מערכות

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על פרשת דרכים

 

כמו בתקשורת מודרנית עמד יחזקאל על במת החיזיון הנבואי בארץ צפון, ושם את פניו "אל יער השדה נֶגֶב" הוא "ירושלִַם... מִקדָשים... אדמת ישראל" (כ"א, ב; ז), במבט הפוך מירמיהו, מצפון דרומה.

"מְמַשֵל מְשָלים" הנביא, והוא כבר מציג את מלך בבל (בלי לנקוב בשמו) יוצא למסע עם צבאו באמצעות חרב גדולה, שלוטשים ומורטים אותה כדי לחדד ולהבריק אותה, והיא מייצגת צבא מסתער לכבוש ולהחריב – אבל את מי?
'העולם' עוצר את נשימתו.

מלך בבל לא יעשה דבר בלי להתייעץ בקוסמים (כ"א, כד-כז) – "קִלְקַל (=הבריק) בַּחִצים, שָאַל בַּתְרָפים, ראה בַּכָּבֵד" (=צורת כָּבֵד), כדי להחליט "על אֵם הדרך, בראש שני הדרכים" (=באזור דמשק), האם לפנות 'ימינה' (=מדמשק, שנקראת 'שמאל') ולעלות על "ירושלִַם... לָשׂוּם כָּרים על שְׁעָרים, לִשְפֹּך סֹלְלה, לבנות דָיֵק", או להמשיך ישר, בצד 'שמאל' (=עבר הירדן) אל "רבת בני עמון" (כ"א, כה), שתי שותפות מרכזיות במרד נגד בבל (ירמיהו כ"ז, ג; בימי צדקיהו)?   

ה' כבר הראה ליחזקאל מה יקרה 'בשטח', והנביא כבר נצטווה – "הֵאָנַח בשִברוֹן מָתְנַיִם וּבִמרירוּת" (=בכי מר), "אל (=על) שמועה כי באה, ונָמֵס כל לב, ורָפוּ כל ידים..." (כ"א, יא-יב) – 'ירושלם תחילה', ו'רבת עמון' (כ"א, לג-לז) אחר כך!

יועצים ופרשנים עדיין היו תוהים על פרשת הדרכים, בוחנים את האפשרויות ("כי בֹחֵן..."; כ"א, יח) ומקווים, שמלך בבל יעלה תחילה על 'רבת עמון', ויכַלֶה על חומותיה את כוחותיו, ואנו "נָשׂישׂ" (כ"א, טו). אבל הנביא 'מרגיע' אותם מארץ צפון – "שֵבֶט בְּני (=מלך בבל העולה על ירושלִַם, ויַכֶּה את בְּני) מֹאֶסֶת כל עץ", ומה שאתם מקווים "לא יהיה" (כ"א, יח), "כי אני ה' דברתי" (כ"א, לז).


באדיבות אתר 929

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המאגיה של מלך בבל

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