Jewish Values Online (jewishvaluesonline.org)
is a website that asks the Jewish view on a variety of
issues, some specifically Jewish and some from the world
around us -- and then presents answers from each of the
denominations of Judaism. Nishmablog's Blogmaster Rabbi
Wolpoe and Nishma's Founding Director, Rabbi Hecht, both serve
as Orthodox members of their Panel of Scholars. Nishmablog, over the years, has also featured the responses on JVO by one of our two Nishma Scholars who are
on this panel.
The Jewish Values Online website now offers a new service -- a blog
which presents comments on various topics within Judaism and the Jewish
world. See
http://www.jewishvaluesonline.org/jvoblog/index?aid=0. Rabbi Hecht is also a blogger on this blog.
His latest post
National Despair
is now available at http://jewishvaluescenter.org/jvoblog/despair
A link is also up on Facebook at https://www.facebook.com/JewishValuesOnline/
Sunday, 26 July 2020
Haftara of Tisha b'Av - Hacham, Gibbor, Ashir
ירמיהו פרק ט
כב כֹּה אָמַר ה`, אַל-יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ,
וְאַל-יִתְהַלֵּל הַגִּבּוֹר, בִּגְבוּרָתוֹ;
אַל-יִתְהַלֵּל עָשִׁיר, בְּעָשְׁרוֹ.
כג כִּי אִם-בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל, הַשְׂכֵּל וְיָדֹעַ אוֹתִי--כִּי אֲנִי ה`, עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ: כִּי-בְאֵלֶּה חָפַצְתִּי, נְאֻם-ה`.
מסכת אבות פרק ד
ד,א בן זומא אומר, איזה הוא חכם--הלמד מכל אדם, שנאמר "מכל מלמדיי, השכלתי" (תהילים קיט,צט). איזה הוא גיבור--הכובש את יצרו, שנאמר "טוב ארך אפיים, מגיבור" (משלי טז,לב). איזה הוא עשיר--השמח בחלקו, שנאמר "יגיע כפיך, כי תאכל; אשריך, וטוב לך" (תהילים קכח,ב): "אשריך", בעולם הזה; "וטוב לך", לעולם הבא. איזה הוא מכובד--המכבד את הברייות, שנאמר "כי מכבדיי אכבד ובוזיי ייקלו" (שמואל א ב,ל).
Notice how neatly Ben Zoma in Avot 4:1 darshens the P'sukkim in Yirmiyahu 9:22-23 in such a way as to allow for a genuine Hacham / GIbbor / Ashir to emerge
For sources
See EG Ikkar Tosafot Yom Tov 1 how this works.
Kol Tuv,
RRW
כב כֹּה אָמַר ה`, אַל-יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ,
וְאַל-יִתְהַלֵּל הַגִּבּוֹר, בִּגְבוּרָתוֹ;
אַל-יִתְהַלֵּל עָשִׁיר, בְּעָשְׁרוֹ.
כג כִּי אִם-בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל, הַשְׂכֵּל וְיָדֹעַ אוֹתִי--כִּי אֲנִי ה`, עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ: כִּי-בְאֵלֶּה חָפַצְתִּי, נְאֻם-ה`.
מסכת אבות פרק ד
ד,א בן זומא אומר, איזה הוא חכם--הלמד מכל אדם, שנאמר "מכל מלמדיי, השכלתי" (תהילים קיט,צט). איזה הוא גיבור--הכובש את יצרו, שנאמר "טוב ארך אפיים, מגיבור" (משלי טז,לב). איזה הוא עשיר--השמח בחלקו, שנאמר "יגיע כפיך, כי תאכל; אשריך, וטוב לך" (תהילים קכח,ב): "אשריך", בעולם הזה; "וטוב לך", לעולם הבא. איזה הוא מכובד--המכבד את הברייות, שנאמר "כי מכבדיי אכבד ובוזיי ייקלו" (שמואל א ב,ל).
Notice how neatly Ben Zoma in Avot 4:1 darshens the P'sukkim in Yirmiyahu 9:22-23 in such a way as to allow for a genuine Hacham / GIbbor / Ashir to emerge
For sources
See EG Ikkar Tosafot Yom Tov 1 how this works.
Kol Tuv,
RRW
Saturday, 25 July 2020
Liturgical Parallels between Tisha B'Av and Purim
Previously posted around Tisha b'av 2009, then reposted March 6, 2011, on Nishmablog.
The following outline lists some of the parallels, primarily liturgical, between Purim and the 9th of Av.
1 Maariv - Nighttime A. Only Megillos that are read at night. - Eicho - Esther B. Similar Structure with Kaddish Tiskabel and v'Ato Kodosh 2 Shacharis - Omissions A. Purim - A "miracle" Holiday , no Hallel (Megilloh instead) B. 9th of Av - A Fast Day without - Selichos (Kinnos instead) - Tachanun & Ovinu Malkeinu 3 Shacharis - Chazoros Hashatz A. Only weekday repetitions of the Amido having Krovos/Krovatz
at least in the common Ashkenaz / Yekke Litrugy
4 Preceding Shabbos
A. Purim preceded by Zachor
B. 9th of Av preceded by Chazon
5 The Tanach's Pattern - Special Torah and Haftoro readings are read on the Shabbos
before the event, with the corresponding Megilloh on the day of the event. A. Purim - The Amalek Connection - Torah- Zachor - Navi - Haftoro of Zachor (Shaul's War with Amalek in Shmuel) - Kesuvim Esther B. 9 Av - The Eicho Connection - Torah - Eicho in Devorim - Navi - Eicho in the Haftoro of Chazon (Yeshaya) - Kesuvim - Eicho 6. Month-wide A. Mishenichnos Adar Marbin b'Simcho B. Mishenichnos Av M'maatin b'Simcho 7. Miscellaneous A. Some Pesukim in Esther are read to Eicho's melody (in particular Asher Heglo) B. Chiyuv S'eudo vs. Chiyuv Taanis C. Similar Minhogim not to work
Shalom,
RRW
Saturday, 18 July 2020
THE MITZVAH TO JUDGE
Saturday, 11 July 2020
Parshah Mas'ei
Train Ride: R Eliyahu Safran
Kol Tuv,
RRW
"It is good to have an end to journey toward; but it is the journey that matters, in the end."http://www.ou.org/torah/parsha/parsha-from-ou/masei-journey-lives/
~ Ernest Hemingway
Kol Tuv,
RRW
P. Matot: Umikneh Rav liv'nai R'uvein, Gad - So How did M'nasheh get Included?
R'uvein and Gad approached Moshe Rabbeinu requesting TransJordan. When Moshe acquiesced, he added Hatzi Shevet M'nasheh. Why?
Below is a an answer based upon the structure of the Tribes throughout Sefer Bamidbar - here is that dynamic at work
When Levi drops out of the "tribes" a shuffle occurs in Parshas Bamidbar, Nasso, B'haalot'cha. *
1. Gad is promoted to Honorary Ben Leah, camping with R'uvein and Shim'on
2. Yosef is divided into Two, Ephraim and M'nasheh to restore the number to 12
The 4 camps now are structured as follows
East - 3 from Leah
South - 2 from Leah plus Gad
West - 3 from Rachel
North - 3 from the "sh'fachot" - 1 from Zilpah, 2 from Bilhah
Levi was now in a circle inside
-------------------
When R'uvein and Gad chose TransJordan, then we have
20% of Leah
25% of the Sh'fachot
0% of Rachel
To Remedy this Moshe takes 1/2 of M'nasheh which comprises about 25% of Rachel - thereby restoring a balance of Imahot. [Counting Bilhah/Zilpah as a unit]
Why M'nasheh and not Ephraim? I'm not sure - but perhaps it is since he is the b'chor and so are R'uvein and Gad.
-------------------
* Note whenever Levi IS counted in the 12, Joseph is reunited.
Shalom,
RRW
Below is a an answer based upon the structure of the Tribes throughout Sefer Bamidbar - here is that dynamic at work
When Levi drops out of the "tribes" a shuffle occurs in Parshas Bamidbar, Nasso, B'haalot'cha. *
1. Gad is promoted to Honorary Ben Leah, camping with R'uvein and Shim'on
2. Yosef is divided into Two, Ephraim and M'nasheh to restore the number to 12
The 4 camps now are structured as follows
East - 3 from Leah
South - 2 from Leah plus Gad
West - 3 from Rachel
North - 3 from the "sh'fachot" - 1 from Zilpah, 2 from Bilhah
Levi was now in a circle inside
-------------------
When R'uvein and Gad chose TransJordan, then we have
20% of Leah
25% of the Sh'fachot
0% of Rachel
To Remedy this Moshe takes 1/2 of M'nasheh which comprises about 25% of Rachel - thereby restoring a balance of Imahot. [Counting Bilhah/Zilpah as a unit]
Why M'nasheh and not Ephraim? I'm not sure - but perhaps it is since he is the b'chor and so are R'uvein and Gad.
-------------------
* Note whenever Levi IS counted in the 12, Joseph is reunited.
Shalom,
RRW
Parsha: Matot/Maasei, "How did Hatzi Shevet Menashe Get There?"
The tribes of Gad and Reuven approach Moshe about staying in East Jordan...
- Bamidbar: 32
Question: how did the "half-tribe of Menashe" get in the picture? Why Menashe and not another tribe?
I have a surprise answer....
...OK...
clear your minds.
I taught a parsha class for many years at Congregation Mt Sinai in Washington Heights. I found that many of the tribal dynamics had to do with the Matriarchs, Jacob's four wives. I don't have the time or space to explain it all now, but use that as a prism for viewing these inter-tribal dynamics. Now apply that here.
Rachel
Now take a loot at the proportions:
Leah gave birth to six sons. However, Levi didn't receive any land, leaving five to inherit the land of Israel. So Reuven is about 20% of of the inheriting sons of Leah. Gad is about 25% of the maidservants' children.
What's needed? 20-25% of Rachel's children. Half the tribe of Menasseh is about 12.5 to 20% depending on how you compute the population. Shevet Menasseh is much larger than either Shevet Ephraim or Shevet Benjamin.
So Moses' agenda was to assert a matriarchal balance over East-Jordan. Half (or part of) Menasseh did the trick
Proof?
None
Hint?
Look at the configuration of the tribes in pasrshiot Bamidbar and Beha'alotecha. The tribes march along according to matriarch - except one. Gad, who is promoted to replace Levi along with Reuven and Shim'on.
This model "suggests" the Torah had a matriarchal proportion re: tribe vs tribe. Since half-Menasseh seems to jump out of nowhere, I simply plugged them in. Voila! It conformed to a an existing model.
Shalom,
RRW
- Bamidbar: 32
Question: how did the "half-tribe of Menashe" get in the picture? Why Menashe and not another tribe?
I have a surprise answer....
...OK...
clear your minds.
I taught a parsha class for many years at Congregation Mt Sinai in Washington Heights. I found that many of the tribal dynamics had to do with the Matriarchs, Jacob's four wives. I don't have the time or space to explain it all now, but use that as a prism for viewing these inter-tribal dynamics. Now apply that here.
- Reuven, one of Leah's sons.
- Gad, one of the two maidservants' sons. (Zilpah)
Rachel
Now take a loot at the proportions:
Leah gave birth to six sons. However, Levi didn't receive any land, leaving five to inherit the land of Israel. So Reuven is about 20% of of the inheriting sons of Leah. Gad is about 25% of the maidservants' children.
What's needed? 20-25% of Rachel's children. Half the tribe of Menasseh is about 12.5 to 20% depending on how you compute the population. Shevet Menasseh is much larger than either Shevet Ephraim or Shevet Benjamin.
So Moses' agenda was to assert a matriarchal balance over East-Jordan. Half (or part of) Menasseh did the trick
Proof?
None
Hint?
Look at the configuration of the tribes in pasrshiot Bamidbar and Beha'alotecha. The tribes march along according to matriarch - except one. Gad, who is promoted to replace Levi along with Reuven and Shim'on.
This model "suggests" the Torah had a matriarchal proportion re: tribe vs tribe. Since half-Menasseh seems to jump out of nowhere, I simply plugged them in. Voila! It conformed to a an existing model.
Shalom,
RRW
Saturday, 4 July 2020
Parsha: Pinchus - "WHAT WERE THEY THINKING?"
We have chosen an article that relates to the week's Parsha from Nishma's Online Library archives, both to direct you to this d'var Torah and in order to initiate some discussion.This week's Parsha is Pinchus and the topic is the generation of the desert.
The behavour of the generation of the desert is simply perplexing. How can we explain this? We invite you to look at an article on this topic at https://www.nishma.org/articles/insight/insight5768-35.htm .
Shalom, RBH
The behavour of the generation of the desert is simply perplexing. How can we explain this? We invite you to look at an article on this topic at https://www.nishma.org/articles/insight/insight5768-35.htm .
Shalom, RBH
Parsha: Pinchas, "Leadership"
A local leader of a certain sect recently told me that while their World Leader may no longer walk the earth, he is still there for consultation. After all, no shepherd would leave his flock (צֹאן מַרְעִיתוֹ.) unattended.
I then began to wonder - why couldn't Moshe Rabbenu A"H lead his flock after passing away? It seems he was very concerned about having a successor appointed before his passing.* What compelled Moshe to find a LIVING successor instead of relying upon consultations from beyond?
It is also interesting that Shaul required a witch from Ein Dor to help him commune with the departed Sh'muel Hannavi. Why didn't Shmuel just advise Shaul from the afterlife, too?
Shalom,
RW
------------------------------
* במדבר פרק כז
I then began to wonder - why couldn't Moshe Rabbenu A"H lead his flock after passing away? It seems he was very concerned about having a successor appointed before his passing.* What compelled Moshe to find a LIVING successor instead of relying upon consultations from beyond?
It is also interesting that Shaul required a witch from Ein Dor to help him commune with the departed Sh'muel Hannavi. Why didn't Shmuel just advise Shaul from the afterlife, too?
Shalom,
RW
------------------------------
* במדבר פרק כז
טז יִפְקֹד ה”, אֱלֹהֵי הָרוּחֹת לְכָל-בָּשָׂר, אִישׁ, עַל-הָעֵדָה. יז אֲשֶׁר-יֵצֵא לִפְנֵיהֶם, וַאֲשֶׁר יָבֹא לִפְנֵיהֶם, וַאֲשֶׁר יוֹצִיאֵם, וַאֲשֶׁר יְבִיאֵם; וְלֹא תִהְיֶה, עֲדַת ה”, כַּצֹּאן, אֲשֶׁר אֵין-לָהֶם רֹעֶה.
H. Of Pinchas, is it the rarest?
For the statistical reality see:
Calendar - What is the rarest Haftarah? - Jewish Life and Learning - Stack Exchange
http://judaism.stackexchange.com/questions/3898/what-is-the-rarest-haftarah
Shalom,
RRW
Calendar - What is the rarest Haftarah? - Jewish Life and Learning - Stack Exchange
http://judaism.stackexchange.com/questions/3898/what-is-the-rarest-haftarah
Shalom,
RRW
Sunday, 28 June 2020
Parsha: Balak, "Schadenfreude I"
The Torah Claims that Balak hired Bil’am because: “Those whom he blessed were blessed, and those whom he cursed were cursed.”
Rashi objects to a literal read. After all, Balak is seeking only a curse and he considers the blessings just so much flattering blather.
What would happen if this were true and Bil’am was equally capable of blessing as well as cursing? If that were the case, then Balak would have had a choice in how to deal with the Israelite threat to his territory:
What does the Torah tell us about life in general? The Torah teaches us: It is more important for the Anti-Semite to do harm to the Jews than it is for him to obtain his own success. We will, BEH, explore this further on a series of posts
Shalom,
RRW
. Background Information:
Dictionary: schadenfreude (shäd'n-froi'də) n.
Pleasure derived from the misfortunes of others.[German : Schaden, damage (from Middle High German schade, from Old High German scado) + Freude, joy (from Middle High German vreude, from Old High German
Word Overheard: schadenfreude
Columnist George Will, who seems to enjoy the seven deadly sins almost as much as he does baseball, decided to add a pleasurable eighth — schadenfreude. "Sins can be such fun. Of the seven supposedly deadly ones, only envy does not give the sinner at least momentary pleasure. And an eighth, schadenfreude — enjoyment of other persons' misfortunes — is almost the national pastime."
Link: The economics of baseball — George Will
Posted October 15, 2006
Rashi objects to a literal read. After all, Balak is seeking only a curse and he considers the blessings just so much flattering blather.
What would happen if this were true and Bil’am was equally capable of blessing as well as cursing? If that were the case, then Balak would have had a choice in how to deal with the Israelite threat to his territory:
- Curse the Israelites to make them vulnerable
- Bless the Moabites to make his nation invincible.
What does the Torah tell us about life in general? The Torah teaches us: It is more important for the Anti-Semite to do harm to the Jews than it is for him to obtain his own success. We will, BEH, explore this further on a series of posts
Shalom,
RRW
. Background Information:
Dictionary: schadenfreude (shäd'n-froi'də) n.
Pleasure derived from the misfortunes of others.[German : Schaden, damage (from Middle High German schade, from Old High German scado) + Freude, joy (from Middle High German vreude, from Old High German
Word Overheard: schadenfreude
Columnist George Will, who seems to enjoy the seven deadly sins almost as much as he does baseball, decided to add a pleasurable eighth — schadenfreude. "Sins can be such fun. Of the seven supposedly deadly ones, only envy does not give the sinner at least momentary pleasure. And an eighth, schadenfreude — enjoyment of other persons' misfortunes — is almost the national pastime."
Link: The economics of baseball — George Will
Posted October 15, 2006
Parsha: Balak, "Defining Evil"
We have chosen an article that relates to the week's Parsha from Nishma's Online Library archives, both to direct you to this d'var Torah and in order to initiate some discussion.This week's Parsha is Balak and the topic is the definition of evil.
How can someone act evilly if he knows absolutely that God exists? Balak clearly knew of God. He chose to defy God even though he clearly understood the repercussions. How can we explain this? We invite you to look at an article on this topic.
Shalom, RBH
How can someone act evilly if he knows absolutely that God exists? Balak clearly knew of God. He chose to defy God even though he clearly understood the repercussions. How can we explain this? We invite you to look at an article on this topic.
Shalom, RBH
Counterfeiter, Rodeif, Hatra'ah
Kitzur SA 184:9
Based upon Rema Cho"M 388:11
Paraphrasing Goldin Translation
«A person who is engaged in counterfeiting money ... Is a "rodeif" ... And should be warned to desist from his practice [lest he jeopardize the community]»
Q1 : If the counterfeiter is indeed deemed a rodeif, why should he even get hatra'ah? What are the Rema and the Kitzur SA teaching us?
Note: Rema adds "v'im eino mashgi'ach" , so we expect that sometimes the counterfeiter will heed that warning.
Q2: Do we have sources re: Pinchas and Zimri? IOW did Pinchas warn Zimri first?
Shalom,
RRW
Based upon Rema Cho"M 388:11
Paraphrasing Goldin Translation
«A person who is engaged in counterfeiting money ... Is a "rodeif" ... And should be warned to desist from his practice [lest he jeopardize the community]»
Q1 : If the counterfeiter is indeed deemed a rodeif, why should he even get hatra'ah? What are the Rema and the Kitzur SA teaching us?
Note: Rema adds "v'im eino mashgi'ach" , so we expect that sometimes the counterfeiter will heed that warning.
Q2: Do we have sources re: Pinchas and Zimri? IOW did Pinchas warn Zimri first?
Shalom,
RRW
Parshah: Huqqat, "Mixed Messages?"
It seems that many think that Moshe Rabbeinu's error at mei meriva was to hit the rock instead of speaking to it.
That seems pretty pashut! However, when Hashem tells Moshe "aseih lecha saraph," Moshe Rabbeinu actually: "Vaya'as Moshe Nechash Nechoshes.."
Now Hashem had said "Saraph" and Moshe instead made "Nechash nechoshes." Is this not, too, a deviation - albeit minor - from Hashem's statement? Does anyone comment on this apparent contradiction?
Shalom, RRW
That seems pretty pashut! However, when Hashem tells Moshe "aseih lecha saraph," Moshe Rabbeinu actually: "Vaya'as Moshe Nechash Nechoshes.."
Now Hashem had said "Saraph" and Moshe instead made "Nechash nechoshes." Is this not, too, a deviation - albeit minor - from Hashem's statement? Does anyone comment on this apparent contradiction?
Shalom, RRW
Parshah: Hukkat, Great Snakes
Given: Hashem asked Moshe to make a "S'raf"
Question: Why did Moshe change that and make a "n'chash n'choshet" instead?
-----------------------------------------
R Seplowitz:
CHUKAS (Numbers, 19:1-22:1) — "Tattle-Snakes & Copperheads" | Torah Talk
Best Regards,
RRW
Question: Why did Moshe change that and make a "n'chash n'choshet" instead?
-----------------------------------------
R Seplowitz:
CHUKAS (Numbers, 19:1-22:1) — "Tattle-Snakes & Copperheads" | Torah Talk
«Why copper? Why the play on words? By making it out of NECHOSHES, copper, Moses was emphasizing that the snake on the pole was a NACHASH, a snake defending G-d's honor, rather than a SARAF, a fiery serpent defending the honor of Moses. ...»http://torahtalk.wordpress.com/2010/06/16/chukas-numbers-191-221-%e2%80%9ctattle-snakes-copperheads%e2%80%9d/
Best Regards,
RRW
Re: [Avodah] Prohibition of Eating Blood
Originally published 1/10/08, 11:52 PM, Eastern Daylight Time.
From our Friend, Richard Wolberg:
On Jan 10, 2008 6:47 PM, Richard Wolberg, cantorwolberg@cox.net, wrote:
It is interesting to note that with modern forensic medicine we have found that once the slightest amount of blood is left on any object, there is no way of removing every trace of it. There is a substance called luminol. Luminol is a versatile chemical that exhibits chemiluminescence, with a striking blue glow, when mixed with an appropriate oxidizing agent. It is a white to slightly yellow crystalline solid that is soluble in water and most polar organic solvents.
Luminol is used by forensic investigators to detect trace amounts of blood left at crime scenes. It is also used by biologists in cellular assays (tests) for the detection of copper, iron, and cyanides . There is no way in eliminating every trace of blood once it has appeared.It would seem to me that perhaps the prohibition of blood centers around the fact that the tum'ah it conveys can never be fully eliminated.I see a parallel between the paradox of the ashes of the para aduma and blood. As the ashes can render someone tahor who is tamei, and someone tamei who is tahor, likewise, without blood already inside of you, you would die. And conversely taking blood from the outside in, will cause a spiritual death.ri
--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com
Sunday, 21 June 2020
P. Korach Ki Chol Ho'eidah
Originally published 6/24/11, 10:11 am.
Korach to Moshe Rabbeinu -
"Kee Chol Ho'edah Kullam Q'doshim uvtocham Hashem - umadua titnass'u al Q'hal Hashem"?
Rabbi EX [REX] to G'dolim such as R Moshe -
"Kee Chol Yisroel Kullam M"lumadim uvtocham Torat Hashem - umadua titnass'u al Klal Yisrael"?
Could it be that the Yeshivishe devotion to "g'dolim" and the Hassidishe devotion to their respective Rebbes a device to prevent
"Bayamim haheim ein Melech b'yisroel - eesh hayyashar b'einav Yaashe"? [Last verse of Sefer Shoftim]
And that it is better to submit to some authority figure -even if imperfect as opposed to having anarchy.
Shalom,
RRW
Korach to Moshe Rabbeinu -
"Kee Chol Ho'edah Kullam Q'doshim uvtocham Hashem - umadua titnass'u al Q'hal Hashem"?
Rabbi EX [REX] to G'dolim such as R Moshe -
"Kee Chol Yisroel Kullam M"lumadim uvtocham Torat Hashem - umadua titnass'u al Klal Yisrael"?
Could it be that the Yeshivishe devotion to "g'dolim" and the Hassidishe devotion to their respective Rebbes a device to prevent
"Bayamim haheim ein Melech b'yisroel - eesh hayyashar b'einav Yaashe"? [Last verse of Sefer Shoftim]
And that it is better to submit to some authority figure -even if imperfect as opposed to having anarchy.
Shalom,
RRW
P. Korach - Arguments for the Sake of Heaven
«The argument was brewing for five minutes when they all began to smile and instructed me to say the prayer as I had planned. Before I continued the service I sauntered over to the old Shammash who was sitting quietly through the tumult and asked, "what is the minhag (custom) of this shul?"
He surveyed the scene and beamed. "This shul is 100 years old. This is our minhag."»
Drasha - Korach, 5756 - Torah.org
http://www.torah.org/learning/drasha/5756/korach.html#
Shalom,
RRW
P. Korach - John Lennon, and Spiritual Anarchy
Guest Blogger - R David Joseph Mescheloff
Korach and John Lennon :: TheYeshiva.net
http://theyeshiva.net/Article/View/132/Korach-and-John-Lennon
-------------------
Also see a related post
For more background -
NishmaBlog: P. Korach Ki Chol Ho'eidah
http://nishmablog.blogspot.com/2011/06/p-korach-ki-chol-hoeidah.html
and below (there are comments at Nishmablog, though)
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Comment:
To be fair, John Lennon - unlike Korach - was apparently dreaming of a Utopian Society, somewhat analogous to our own Messianic Age, when no Yetzer Hara would prevail. Even we Torah Jews could imagine anarchy in that kind of society, when we are to become more "angel-like" but not in our current reality.
Shalom,
RRW
«...Korach is the father of spiritual anarchy. Korach argues against all forms of spiritual authority and leadership, and against any proscribed role in the spiritual community. Korach aspires to create a society free from distinctions, borders and categories. We are all divine, and hence we are all one.»
[Apologies to John Lennon's lyrics from "Imagine" ]
Imagine. Imagine there was no Moses, no Aron, no Sanctuary, no Kohanites, Levites or Israelites, and no religious authorities too. It's easy if you try. And the Jews would live as one.»
Korach and John Lennon :: TheYeshiva.net
http://theyeshiva.net/Article/View/132/Korach-and-John-Lennon
-------------------
Also see a related post
For more background -
NishmaBlog: P. Korach Ki Chol Ho'eidah
http://nishmablog.blogspot.com/2011/06/p-korach-ki-chol-hoeidah.html
and below (there are comments at Nishmablog, though)
-------------------
Comment:
To be fair, John Lennon - unlike Korach - was apparently dreaming of a Utopian Society, somewhat analogous to our own Messianic Age, when no Yetzer Hara would prevail. Even we Torah Jews could imagine anarchy in that kind of society, when we are to become more "angel-like" but not in our current reality.
Shalom,
RRW
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