Terumah 5772

In this week’s parsha, G-d instructs the people of Israel to build for Him a dwelling, also called a sanctuary and referred to as a Tabernacle. Among the instructions for its furnishings: “Make a table of shittim (acacia) wood.”   The ark and the altar were also to be made of shittim.

What is the significance of shittim (acacia) wood?

Rabbeinu Bachya writes that shittim forms an acronym for the words shalom (peace), tova (goodness), yeshua (salvation) and mechila (forgiveness.) All four of these blessings come to the Jewish people through the furnishings of the Tabernacle.

Rabbi Yissocher Frand asks: Now that we no longer have these furnishings, how can we continue to receive these blessings? Rabbeinu Bachya answers by citing the Talmud (Chagiga 27a): “Now that the Holy Temple is no longer standing, a person receives atonement through his own table.”

Writes Rabbi Frand: “If we feed the poor, welcome the traveler and host guests at our table, then the dining room table –or the kitchen table for that matter – becomes our personal altar of atonement.”

Writes Rabbi A.L. Scheinbaum: “The shulchan (table) attests to an individual’s integrity and worthiness for Olam Haba (the World to Come.) The shulchan is the symbol of prosperity. It represents the demand upon every Jew to share his material abundance with those less fortunate than he. The shulchan testifies that its owner has fulfilled his obligation to others.”

Rabbeinu Bachya notes an ancient French custom of using the wood of one’s dining table to construct one’s coffin. Writes Rabbi Scheinbaum: “This reinforces the concept that man takes nothing with him as his earthly remains are laid to rest. Only the charity and kindness that he has extended to others accompany him upon his eternal journey.”

 

As parents, we control what happens at our table: who sits around the table, what food is served, what is discussed. We can treat the table as an altar, and the home as a miniature sanctuary. We can use meal times as an opportunity to infuse our families with holiness and with blessings.

Re’eh 5771

This week's parsha begins "See, I give you today a blessing and a curse." The word re'eh (see) is in the singular, while the word lifanechem (before you) is in the plural.

If Moshe is addressing all of Klal Yisrael, why doesn't he use the plural?

What is a blessing? Each person will have a different answer depending on personal experience, values and individual outlook. To some, the answer is health; to others, wealth. To many, the most significant blessing is having children and grandchildren. Interestingly, some may find a blessing in illness. A heart attack, for example, might inspire someone to eat better and to exercise.

By using the singular form of re'eh, Moshe acknowledges that we each see blessings through our own eyes. Therefore, each of us will receive whatever we consider a blessing. However, Moshe juxtaposes blessing with curse to remind us that what we consider a blessing might actually be a curse. Winning the lottery, for example, can change people and their priorities. Getting a promotion at work can mean longer hours at the office and a changed relationship with co-workers.

Likewise, what we perceive to be bad for us may actually turn out to be good -- a blessing in disguise. Being delayed, for example, may cause someone to miss being in an accident. Losing a job may mean finding an even better one. We may not be able to see it right away, but if we are patient and trust in G-d, we will ultimately see the blessing.

As parents, we face many challenges. While we are in the midst of dealing with them, they may appear to be curses. We must train our eyes to see these troubles as merely temporary setbacks that ultimately will be revealed as blessings.

Published in the merit of a refua shlema (complete healing) for Chana bas Rochel.

Eikev 5771

In this week’s parsha, Moshe continues his discourse to Bnei Yisrael (the Children of Israel), telling them what to expect and how to behave when they enter the Land of Israel. He reminds them: “It is not by bread alone that man makes a life for himself; by everything that comes out from the mouth of G-d, man lives.”

Most of us are familiar with the beginning of this well known statement (man cannot live by bread alone), but its ending is not as well known.  What does it mean?

With these words, Moshe points out the importance of acknowledging the Source of our sustenance.  Rabbi A.L. Scheinbaum notes that the Hebrew word for bread is lechem, but lechem also has another meaning, “to wage war.”  Horav S.R. Hirsch, z.l., explains that man, using intelligence and creativity, wages war with nature and competes with his fellow man in order to harness nature and wrest nourishment from it.

Rabbi Scheinbaum writes: “The tragedy of man begins when he thinks that his ability and creative power are the sole ingredients of his material success.  The prime factor in man’s sustenance is G-d’s Providence.  Every morsel of bread in which we are fortunate to partake is due solely to G-d’s beneficence.  To forget or disregard this fact is to fall prey to man’s greatest delusion.”

To stave off this inclination, we begin each meal that includes bread with a blessing that acknowledges the One Who “brings forth bread from the earth.”  The Hebrew for “brings forth” is motzi, which is a form of the word motza used in the above passage to mean “comes out.”

It is no coincidence that several verses later in this parsha, we find the commandment to say a blessing after we eat. “You will eat and be satisfied. You must [then] bless G-d...” Moshe composed the blessing while Bnei Yisrael were in the desert and G-d provided manna, heavenly bread.

The Lubavitcher Rebbe writes: “Moshe’s words are applicable now as well [as during the time in the desert] because it is not the physical efforts of working the land alone that causes the land to yield produce.  Rather, man’s efforts merely create a ‘vehicle’ into which G-d places His blessings, and it is the Divine blessing which provides us with sustenance.  Therefore, even the food which grows from the ground is in fact ‘food from heaven’ so it is indeed appropriate – even nowadays -- to thank G-d for one’s nourishment with a text which was composed in praise of ‘bread from heaven.’”

As parents, we must nourish our children’s souls as well as their bodies. We should cultivate in them the habit of verbalizing gratitude to G-d for the food placed before them, as well as thankfulness to Him after they have eaten their fill.  Here is a link to the full English and transliterated Hebrew text of the Birkat Hamazon (Grace After Meals, known in Yiddish as bentching): http://njop.org/resources/shabbat/guides-to-shabbat-at-home/bentchingbirkat-hamazongrace-after-meals/

Balak 5771

In this week's parsha, Balak, king of Moab, sends Bilaam to put a curse on the Israelites. G-d prevents Bilaam from uttering curses and instead causes him to issue blessings. "Bilaam raised his eyes and saw Israel dwelling according to its tribes...[and he said] How goodly are your tents, O Yaakov, your dwelling places, O Israel!"

What is the significance of Bilaam's blessing?

Rashi explains what Bilaam witnesses when he comes to the Israelites' encampment. "He saw that their entrances [the entrances to their tents] were not aligned opposite one another, so that one should not peer into the tent of his friend." Bilaam sees how the Israelites value the sanctity and modesty of Jewish life, and how they protect their family's privacy and are sensitive to the privacy of others. Moreover, the strategic placement of the tents' doorways ensures that the Israelites do not look into their neighbors' tents and become envious of their neighbors' possessions. Awed by their virtues, Bilaam can only praise the Israelites.

The world we live in does not value privacy, modesty or discretion. The media compete to reveal the juiciest gossip; underwear is outerwear; and people post their most private thoughts and intimate photos. Popular culture tells us "if you've got it, flaunt it" and we spend a great deal of time eyeing what others have, and making sure that we have it, too.

How can we, as parents, resist and counter the social pressures to see all, tell all and have all? We can take our cue from the Israelites, who with the positioning of their tent flaps drew clear boundaries between public and private life. They built strong homes, and within them inculcated critical values of privacy and modesty. As modern-day parents, we, too, must create a home environment in which our children can develop into decent and caring adults. As Bilaam found, the sanctity of our home life is the key to bringing down blessings.

Naso 5771

In this week's parsha, G-d imparts the Birkat Cohanim (Priestly Blessing) through Moshe to Aharon and his sons (the Cohanim.) "Thus shall you bless the Children of Israel, by saying: 'May G-d bless you and guard you; May G-d cause His face to shine upon you and favor you; May G-d raise His face towards you and give you peace.'" Cohanim, descendants of Aharon, still give this blessing today, daily in Sephardic synagogues and in Israel, and on holidays in Ashkenazic synagogues outside Israel.

Why does the Hebrew word "ko" (thus), an unusual expression, precede the blessing?

The use of the word "ko" alludes to our forefather Avraham, whom G-d blessed while pointing out the countless stars in the sky: "Thus shall your offspring be." (Bereishit 15:5) The three blessings in the Birkat Cohanim remind us of our three forefathers, Avraham, Yitzchak and Yaakov. The Birkat Cohanim is introduced with the word "ko" to indicate that the true blessing of the Jewish people is that each of us strives to become like our forefathers. We ask G-d to bless us in the merit of our forefathers.

There are many interpretations of each of the three blessings that comprise the Birkat Cohanim. Here is one explanation:

"May G-d bless you" refers to material possessions – food, homes and income. May we have what we need.

"And guard you" refers to the safekeeping of material possessions. G-d determines what becomes of our possessions: they should not be stolen, damaged or misused.

"May G-d shine His face upon you" is a spiritual blessing. It means may G-d hear our prayers, and may He give us understanding when we learn Torah.

"And favor you" means may G-d do this even when we don't merit it.

"May G-d raise His face towards you" means may G-d give us His full attention wherever we are, and watch over all our activities. This is known as hashgacha pratis (Divine Providence) or G-d's personal concern for each of us.

"And give you peace" refers to peace of mind (we should not be troubled by worries); peace of heart (we should not be overtaken by bad inclinations); peace in our relationships; and peace in the world.

As parents, we have a special opportunity each week to convey this ancient blessing upon our children. On Friday evening, in the glow of the Shabbat candlelight, we bless our children with the very words that are written in the Torah, connecting our children to our forefathers as well as to all of the generations preceding us.




 

Pekudei 5771

The name of this week's parsha, Pekudei, means accounts. It is an accounting of the materials, labor and finished product that comprise the Mishkan (Tabernacle), its furnishings and the priestly garments. "The silver census money from the community was 100 kikar…used for casting the sockets of the Holy [Tabernacle]… One hundred sockets were made from one hundred kikar, one kikar for each socket."

What is the significance of the number one hundred, the amount of sockets supporting the planks of the Mishkan's walls? 

Our Sages tell us that from the hundred sockets, we learn that we must say 100 blessings a day. They note that the Hebrew word for socket is adon, which also means "master." Traditional blessings begin with the phrase Baruch Atah Adonai, in which we address G-d as Adonai, "my Master." When we say a blessing, we affirm that G-d is Master of our lives – He runs our lives and the rest of the universe. Just as the sockets form the foundation of the Mishkan, acknowledging that G-d is our Master creates a foundation for our lives. 

We must teach our children to appreciate that everything we have comes from G-d; we can take nothing for granted. The best way to do this is to encourage them to recite blessings. You would be surprised by how many opportunities a day there are to make a blessing – before and after three meals, several snacks and several drinks a day; after using the restroom. When eating a fruit, for example, parents and children should think of Who created the fruit and the tree it comes from. You can find a comprehensive list of blessings for food and special occasions on www.brochos.com. And of course, consult your prayer book for the blessings found in the daily prayers.
 
Rabbi Moshe Goldberger writes in his book, One Hundred Brachos, "Imagine the benefits we would gain if every day, 100 times a day, we recited all our blessings with feeling and authentically focused on Hashem's (G-d's) kindness! We could not help but feel exuberant and enjoy life more by being conscious and appreciative of all that we are blessed with."
 
As the psalmist writes, "Give thanks to Him, bless His name, for Adonai is good; His kindness endures forever." (Psalm 100)