21,500 copies circulated monthly email: [email protected] affiliates: www.mesora.org www.usaisrael.org the paschal lamb was offered to repudiate egypt's animal god. why were we commanded to again bring a calf during the inauguration? Discussed in this week's article: "Parashas Shemini" estd Dedicated to Scriptural and Rabbinic Verification 1997 of Authentic Jewish Beliefs and Practices ll Volume II, No.JewishJewishJewish 26...March 28, 2003 www.mesora.org/jewishtimes.htmlTTTlmesmesDownload and Print Free In This Issue: Parashas shemini 1,2 Parashas Learning from religions? 1,3 Ibn ezra: determining mitzva 4,5 Accountability & reality 5 Shemini Purpose of friendship 6 Suggested Readings: bernard fox see these and other articles at our site "Speak to Bnai Yisrael and tell Maimonides' 13 them to take unblemished animals: a goat for a sin offering, a yearling PRINCIPLES calf and a lamb for a burnt offering, The basic foundations which all and a bull and a ram for a peace must know as true. We urge you to read them: www.mesora.org/13principles.html offering." (VaYikra 9:3) Our parasha describes the God's Existence: sacrifices offered on the eighth day of the inauguration of the Mishcan. Belief or Our pasuk indicates that Bnai Proof? Yisrael offered a sin offering and two Olah sacrifices. Why were HaZahav – the Golden Calf. The rejection of Egyptian practices. www.mesora.org/belieforproof.htmlwww.mesora.org/belieforproof.html these specific sacrifices required? lamb was offered because the Why was this further demonstration Gershonides observes that these Egyptians had worshipped this needed? The answer lies in the God'sGod's Land sacrifices are similar to those animal. This explains the second Olah offering. This Olah WithoutGod? required to atone for idol worship. If significance of these two offering. was a calf. It represented atonement an open letter to the jewish community: the nation unintentionally engages Nonetheless, we are still left with a for the Golden Calf – the Egel www.mesora.org/openletter/openletter2.html in idolatry, it must atone through question. We can understand that HaZahav. Through constructing the sacrifices. The required sacrifices the need to atone for the Egel. Egel, the nation returned to are a goat as a sin offering and a However, why was the nation idolatrous practices learned in Learning bull as an Olah sacrifice. In our required to offer a lamb Egypt. Therefore, Bnai Yisrael was case, a goat was brought as a sin representing the deity of the required to again repudiate these from other offering. However, two Olah Egyptian? Initiation of the Mishcan attitudes. sacrifices were required. One was a required an absolute repudiation of The Midrash Torat Kohanim Religions? calf and the other was a lamb. the idolatry. Bnai Yisrael had been offers a different reason for offering rabbi moshe ben-chaim Gershonides asks the obvious influenced by the idolatry of the a goat as a sin offering. This question. Why did the Olah Egyptians. The nation was now sacrifice atoned for the goat Reader: My question offerings differ from those typically required to again reject these slaughtered by Yosef's brothers. The basically is as follows: While I brought to atone for idolatry? practices. The Egyptians worshiped brothers killed a goat and dipped accept your assertion that Of course, there is a more basic the lamb. Through the Olah Yosef's cloak into the blood. They falsehoods dominate the non- question. If these sacrifices were offering, Bnai Yisrael rejected the sent the garment to Yaakov and Jewish religions and intended to resemble the atonement Egyptian deity. This does not suggested that Yosef had been killed philosophies of the world, would for idolatry, the nation must have completely resolve the issue. by a wild animal. With this you not admit that if some truth been guilty of that sin. What act of The nation had already performed deception, the brothers attempted to is contained in those religions or idolatry had the nation performed? the service of the Pascal lamb conceal their own treatment of philosophies - heretofore not Gershonides suggests that the calf before leaving Egypt. This service Yosef. Why was it necessary at this explicitly propounded by Jewish was intended to atone for the Egel certainly demonstrated the nation's point to atone for this sin? What is (continued on page 3) (continued on next page)

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Volume II, No. 26...March 28, 2003JewishTlmes www.Mesora.org/JewishTimes.html Parashas Yet, He relates to and cares for explains that Ahron was rewarded prohibited. In order to fulfill this humanity. for his silence and his acceptance of obligation, a body of law is It is easy for us to misinterpret Moshe's direction. As a result of his required. The lengthy discussion Shemini this relationship. We can become response, Ahron received a provides the legal basis to perform egotistical about this special commandment directly from the our obligation. rabbi bernard fox attention. There is an even greater Almighty. Sforno offers an alternative danger. Chovot HaLevavot explains Hashem rewards us in a manner explanation of our pasuk. He the relationship between the that we can begin to take G-d's that corresponds with our merits. explains that the Torah is revealing inauguration of the Mishcan and the kindness for granted. We may even How did this reward correspond the reason for the prohibitions. brother's plot against Yosef? begin to believe that we deserve with Ahron's behavior? Certain species are permitted and We must consider the brothers this attention from the Creator and Maimonides explains that a others are prohibited. The reason motivation for wishing to destroy He owes us this special treatment. person cannot receive prophecy for these laws is to teach us to Yosef? One factor was Yosef's The Torah requires that we never when sad or mourning. This is the distinguish between the prohibited claim that he would assume a forget the greatness of Hashem. He reason Yaakov did not receive and the permitted. This explanation position of authority over the does not act with grace towards prophecy during the period he is difficult to understand. In short, brothers. Yosef told the brothers humanity to satisfy His needs. He mourned for Yosef. Yet, Ahron Sforno is saying that the Torah that they would not all be equals. has no needs or wants. We must experienced prophecy almost requires that we distinguish He would be a leader over the realize that the Almighty's love for immediately after the death of his between various species so that we others. The brothers rejected this us is an expression of His sons! How is this possible? Moshe's learn to distinguish. This seems vision. They were unwilling to unfathomable kindness. We cannot condolences were not merely aimed circular! accept the arrangement Yosef explain His benevolence. We can at comforting Ahron. Moshe did not Sforno is teaching us an important described. Bnai Yisrael was now only conclude that it emanates from want Ahron to allow his personal lesson. To understand his message faced with a similar situation. The His incomprehensible essence. tragedy to interfere with the we must remember that the human service in the Mishcan would be The flame descended and inauguration of the Mishcan. being is composed of a material performed by a single tribe – consumed the sacrifices upon the According to Rashbam this was the element combined with a spiritual Shevet Leyve. The other tribes altar. Praise was essential at this essence of Moshe's message to component. The mission of the would not participate in this service. moment. Bnai Yisrael must be Ahron. Through continuing to serve human being is to exert the power The nation was required to reminded of Hashem's greatness. in the Mishcan, Ahron would of the spiritual over the material. demonstrate acceptance of this The people could not allow the demonstrate that this service was How is this accomplished? We arrangement. The goat offering Almighty's attention to lead to a more important than mourning his cannot ignore our material element. provided this demonstration. diminution of His greatness. This sons. Ahron's silence indicated that We must eat and respond to other Through offering this sacrifice, the praise helped assure that the people he had accepted Moshe's counsel. material needs! How do we prevent nation rejected the view of Yosef's remained focused upon the infinite We can now understand the ourselves from becoming brothers. The nation acknowledged greatness of Hashem. relationship between Ahron's excessively involved with our the right of Shevet Leyve to assume silence and the prophecy he material element? The Torah a leadership role. The people "Moshe said to Ahron, "This is received. This prophecy was a responds to this dilemma. It confirmed that the tribes would not exactly what Hashem meant direct result of Ahron's response to provides a means by which the be entirely equal. when He said, 'I will be sanctified Moshe's words. Ahron realized that material function of eating can be among those close to Me, and I it was not appropriate to mourn. He converted to a spiritual expression. "And a fire went forth from will be glorified'". And Ahron continued to serve the Almighty in Through following the laws of the before Hashem. And it consumed was silent." (VaYikra 10:3) happiness. As a result, he was fit to Torah we learn to guide our desires the Olah sacrifice and the fats Ahron's sons Nadav and Avihu receive prophecy. Hashem by a system of law. Eating becomes from upon the altar. And the offer a sacrifice that is not rewarded Ahron in a manner that an expression of halacha rather than nation saw. And they sang out authorized. They are killed by the demonstrated Ahron's remarkable a purely instinctual function. This is and fell upon their faces". Almighty. Moshe consoles Ahron. character. Sforno's message. The laws teach (VaYikra 9:24) He tells Ahron that he had realized us to distinguish. This process of The Mishcan was completed and that the sanctity of the Mishcan "To distinguish between the discerning the permitted and the inaugurated. Ahron, the Kohen would be demonstrated through the unclean and the clean and prohibited transforms the act of Gadol offered his first sacrifices. A death of a righteous individual. between the animals that may be eating into a spiritual activity. flame came forth, directed by the Nadav and Avihu have provided eaten and the animals you may Almighty, and consumed the this demonstration. Ahron accepts not eat." (VaYikra 11:47) Rabbaynu Moshe ben Maimon (Rambam / sacrifices from upon the altar. The this consolation. Moshe The Torah discusses the species Maimonides) Mishne Torah, Hilchot nation of Israel responded in song. communicates a second message to that are prohibited and those that Shegagot 12:1. Rabbaynu Levi ben Gershon Targum Unkelos explains that the Ahron in his consolation. Ahron is we may consume. This discussion (Ralbag / Gershonides), Commentary on song of the people was not a mere required to offer the sacrifices on ends with the above pasuk. On a Sefer VaYikra, (Mosad HaRav Kook, 1997), pp. 119. Rabbaynu Bachya ibn Paquda, expression of joy. The song was this eighth day of the inauguration. superficial level the pasuk is Chovot HaLevavot, Part 3, Chapter 2. composed of praise of the This will prevent Ahron from explaining the reason for the Rabbaynu Moshe ben Maimon (Rambam / Almighty. Why did Bnai Yisrael mourning his sons. Ahron accepts preceding discussion. The Torah Maimonides) Moreh Nevuchim, volume 2, feel compelled to praise Hashem at Moshe's direction. He does not requires that we distinguish chapter 36. Rabbaynu Shemuel ben Meir this moment? The Almighty is the forsake his responsibilities as between the clean and unclean (Rashbam) Commentary on Sefer VaYikra Creator of the Universe. He is Kohen Gadol. Instead, he continues animals. We must know which 10:3. Rabbaynu Ovadia Sforno, exalted above all of His creations. to serve in the Mishcan. Rashi species are permitted and which are Commentary on Sefer VaYikra, 11:46.

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Learning from other Religions? rabbi moshe ben-chaim

(continued from page 1) teachers - that they should be created man made goals that are striving for physical luxuries and showed how a seemingly accepted? Rambam admits in his impossible to reach, and are emotional satisfactions. Yes, innocuous and a apparently introduction to Shemonah wrongful to value. Denial of desires have their time and place. correct idea, when forming part Perakim that many concepts human feelings and functions, And our point is precisely that. of a false religion, is in fact contained in that treatise can be and psychological needs, is According to Judaism, corrupt. But in science and attributed to the non-Jewish against God's true plan that man abstinence is not for itself, to philosophy, Aristotle's statements philosophers, and encourages, have these organs, desires and foolishly make one "holy" as were divorced from any "Hear the truth from whoever feelings. Additionally, such suggested by Christianity. extraneous goal such as says it." ÊAs you are also aware, abstinence is an inherent Abstinence targets a true goal; anthropomorphizing God. Rambam calls Aristotle "the contradiction. On the one hand, setting the stage where man is in But as for religion, should we greatest of all philosophers" in Christianity feels nuns and control of his desires, satisfying look to other religions? The Moreh Nevuchim; shouldn't we priests are a good. On the other them under the guidance of Torah answer is a clear no. Although similarly be able to objectively hand, their abstinence prevents law, but always realizing his true Rashi says in Deuteronomy 18:9 glean aspects of the truth from the creation of new nuns and aim - the pursuit of God's that one may study the false non-Jewish systems? priests, as they cut off births of wisdom. Only here will man find practices of other nations to see those who could fill these roles. true happiness. Only in how damaging they are, and to Mesora: Other religions may Judaism does value a limit on the discovering new marvels does instruct his son on the right path, have specific ideas which seem physical. But it is for an entirely man realize his goal of God we must be convinced of God's to fully comply with reality. But different reason. creating him as an intelligent divinely designed Torah system there is one major problem; they Judaism desires that man reach being. which needs no amendments do not teach their ideas outside his most happy and perfected So we see that we cannot from man made, flawed the context of their religious state. This is when man is simply suggest to learn from religions. God's system of Torah beliefs. For example: If pursuing life with his essence, other religions, even if they value is complete and based on God's Christianity supports death for his elemental distinction - his the same things - "by name" - ultimate knowledge. God has blasphemers, on the surface this intelligence. To live in accord that Judaism values. In truth, the gone so far to command us not to seems proper. But if we look at with God's perfectly designed name alone is all that is similar. add or subtract to the Torah. the larger picture, and grasp that world which functions according When Maimonides praised God's Torah system is their idea of God is physical, this to reason and precise laws, man Aristotle's ideas, he was not complete. A false, man made estranges their law regarding the achieves his greatest happiness agreeing with Aristotle's religion cannot add to a complete blasphemer from Judaism's law. when he follows the rules of the "religion". This was not the topic system designed by God. It is the Since God is in no way physical, world. If he complies with how of Maimonides' praise. height of arrogance for man to a Christian who rebels and the world works, he will reap its Maimonides agreed with have created new religions, after blasphemes his "idea of God", is bounty. If he fights reality, he Aristotle's scientific and God has informed mankind of in fact, not a true blasphemer will be doomed. Imagine philosophical accuracies - not the only religion for all men. according to Torah, and is not someone who uses oil - instead religious beliefs. Science "...for what is man that he comes deserving of death. He is cursing of water - to irrigate his crops. explains God's physical creation. after the King, that all is already his subjective, false notion of Since he violates the rules of Philosophy deals with man vs completed?" (Ecclesiastes, 2:12) God, and not the true God. He plant life, he will waste his man, and man vs God. Both "Do not be excited on your did not blaspheme. Punishment energies and produce nothing, science and philosophy - as mouth, and (on) your heart do in such a case would be evil - and even create more work for thought by Aristotle - were not hurry to bring forth a matter against Christianity's opinion. himself to reach the point where divorced from religion. before the God, because God is Another example would be a he was at prior to his error. Maimonides viewed Aristotle as in heaven, and you are on Earth, comparison of Judaism's and Similarly, if one attempts to a seeker of the same system of therefore let your words be few." Christianity's views of achieve happiness but does not truth that Maimonides sought. (Ecclesiastes, 5:1) King Solomon "abstinence." Christianity views satisfy his nature as a being There was no conflicting system. puts man in his place with these sexual abstinence as a good, so possessing a mind, he will These independent ideas of two statements. does Judaism. But it is not that experience dissatisfaction his Aristotle do not form a part of a There can be only one "best" simple. Christianity praises nuns entire life. His essential false religion, and therefore they lifestyle, and only God knows and priests, as they abstain their component is not being were correct as ends in how to design it. He did so, and entire lives. This is a denial of addressed or satisfied. To help themselves. Here is the point of called it Torah. Fortunate is man God's wish for mankind to man direct himself towards a life divergence from what we that God gave us direction in the procreate. Christianity, in its where he pursues knowledge and discussed earlier. Earlier, via our form of Torah. Foolish is the man attempt to reach "saintly" levels, intelligence, he must diminish his example of blasphemy, we who thinks otherwise. Page 3

T Volume II, No. 26...March 28, 2003JewishTlmes www.Mesora.org/JewishTimes.html Ibn Ezra II: Using our Minds to Determine "Mitzvah" rabbi moshe ben-chaim

The Ibn Ezra (Exod. 20.1) we would in fact abandon such a vicious act as it is natural and proper for man to follow his "...The second category (of commandments) are cutting out someone's heart, and not comply with reason.) commands which are hidden, and there is not even a Torah command, were it completely in Mesora: Based on Ibn Ezra's words I cannot explained why they were commanded. And God coherent. agree with your interpretation. He first writes, forbid, God forbid that there should be any one of Reader: I would suggest that "leaving it (a "And if we are not able, we leave it as it is," but he these commands which goes against human command) as it is" does provide a new insight, to then continues, "and admit that we do not know intelligence. Rather, we are obligated to perform wit: We are obligated to fully explicate every what it was." all that God commands, be it revealed to us the mitzva - its particulars, structure and philosophical Regarding any of God's commands, if one does underlying "Sode" (principle), be it hidden from underpinnings. If we have exhausted our not know what action is required of us, it is us. And if we find any of them which contradict understanding of a mitzva and can no longer impossible to perform - compliance with the human intelligence, it isn't proper that we should explain it rationally, then we revert to our position unknown is impossible. This of course is so basic. understand it as implied. But we should consult as avdei Hashem, humbly admit that our inferior But I believe Ibn Ezra's point goes one step the books of the wise men of blessed memory, to intellects cannot fully understand this mitzva, and further; obligation of the commands are based on determine if such a command is a metaphor. And perform it - as servants - as our Creator intended. some minimal level of comprehension. Torah is if we find nothing written (by them) we (must) "Nanichena kaasher hi' means we abandon (at not a system of empty actions. Mitzvah - by search out and seek with all our ability, perhaps least temporarily) further exploration of this definition - means that man acts with his body in we can fix it (determine the command). If we mitzva, and perform it as is. (Perhaps years later accordance with ideas that appeal to his mind. He can't, then we abandon that mitzvah as it is, and another area of Torah will shed light on it, or is not just a theoretician, but a philosopher and an admit we are ignorant of it". perhaps a new idea will occur.) activist. Following through in his daily activities is On one level, this was Shaul's sin - Êsome of the the only true barometer that displays mans' full In a previous article on the above particulars of the mitzva of destroying Amalek agreement with God's ideals. But in a case where commentary, "Ibn Ezra - Honest Inquiry", I challenged his reason, so he did not do it (to his man cannot grasp what is asked of him, even by quoted a Rabbi who explained this statement to detriment). The navi's expectation was that he God, man is bereft of any method to observe such mean that if we locate a command in our Torah obey the command (by the way, the Torah says a command. The very performance is unknown, which is incomprehensible, we cannot perform nothing about destroying the cattle of Amalek), and impossible. it. The following is a conversation which and continue to probe the area if he did not Your example of Saul and Agag is not an followed the posting of that article: understand. But his Kabbalas HaMitzva cannot be argument in my mind. Despite any emotional dependent on his understanding, otherwise reluctance on Saul's part, it is clear what was Reader: If we can't, then we abandon that Shmiras HaMitzvos becomes very subjective. I.e., meant by the command of "killing Agag". Saul mitzvah as it is, and admit we are ignorant of it". people's intellectual capabilities differ and even did not say to Samuel, "I know not what the The Hebrew is "Nanichena kaasher hi, v'nodeh the wisdom of their Rebbeim is not uniform. If the command meant." Conversely, Ibn Ezra's shelo yadanu ma haya..." I think a better system allowed one to opt out when his reason example is the Mosaic statement of "cutting one's translation would be "We leave that [mitzva] as it dissented from a particular mitzva, then it is no heart", obligatory not on only a wicked Agag, but is, and admit..." "Abandon" leaves the impression longer binding. (Cf. Shlomo's sin, Sanhedrin 21b). on the entire Jewish nation simply requiring that one would not have to perform or obey that Thus, I would translate Ibn Ezra as saying: Ê"We rebuke. Taken literally, genocide is mitzva which challenges our reason. We still have leave the mitzva in its current state [of incomplete incomprehensible, certainly when the verse to obey it (cf. Shaul and Amalek). Of course, the understanding] and admit... Descriptively - quoted ends with , "and your necks shall no longer example he uses is not a mitzva per se (U'maltem perhaps there is a p'tur of Torah on this be stiff." (Deut. 10:16) If one were to take the first es orlas levachem), but a metaphor - which is area - go study another area of Torah - until he can part of the verse literally, to actually cut out clearly his understanding. ÊOtherwise, an opening re-visit it. On the premise we agree - the Torah everyone's heart, how can they be more is left for some to argue that any mitzva which and mitzvos must be reasonable; the only issue is submissive when dead? The latter part of the does not accord with our reason can be our understanding of the ÊIbn Ezra on the response verse clarifies the former. abandoned. of the person to an area of Torah which, presently, Moses, a just and fair leader sanctioned by Mesora: That is precisely what the Ibn Ezra is beyond his ken. I would say: Do the mitzva, God's inclusion of Moses words in the Torah, means by his example of "Umaltem es orlas move on to study another area, and keep plugging would never ask those not worthy of death to have l'vavchem." That were it not for the understanding away at this one. That is Kabbalas Ol Malchus their hearts mutilated. Ibn Ezra rightfully says in that it means to perfect the heart - not cut it out - Shamayim. (Otherwise, there is no Kabbalas Ol - such a case where we cannot fathom the

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Volume II, No. 26...March 28, 2003JewishTlmes www.Mesora.org/JewishTimes.html Ibn Ezra II Accountability rabbi moshe ben-chaim & Avoiding Reality rabbi moshe ben-chaim (continued from previous page) command's meaning, "we know not what There is an interesting Rashi on Deuteronomy 32:6, commenting on Moses' rebuke of the the command is." This being the case, Jews. Moses says the Jews are "despicable and not wise". On the words "not wise" Rashi there cannot be performance, as you says, "You were not wise to understand the outcome (of your actions) that you have the suggest. ability to make things good or bad for yourselves." Sforno also comments similarly. I would agree that when we know an What is Rashi's point? According to Rashi, Moses clearly teaches accountability for one's action required by Torah law, but we are actions. He states that the Jews can create their own future. One where they experience ignorant of its reason, as was the case either success or failure. Nothing is preordained. Each person has the ability to create his with Saul and Agag, we must nonetheless life's path. This is God's design, and supported by God's gift to man of free will. This is of adhere to God's commands. This is only course a problem for the proponents of reincarnation. They suggest no accountability for possible when we know the action one's actions, as they believe you can return after death to "try again." Moses doesn't teach required by the Torah. But when we are this view, and too opposes reincarnation - or transmigration. But Saadia Gaon ignorant of even the very action asked of doesn't simply hold an opinion with no reasoning. He elaborates at length, discussing the us, if we cannot even grasp the absurdities of reincarnation, and basing his position on many rational arguments. Many Jews commands' structure, then there is no way believe in reincarnation, but not one has ever offered a rational support for this view. This is we can perform it. This I believe to be Ibn the first sign of a flawed philosophy - I refer to blind faith. Ezra's teaching. Both Moses and Saadia Gaon offer rationally pleasing explanations for their views. And Reader: Your point answers the this must be. God designed all which exists and that is truly real. All God's creations follow question - The Ibn Ezra's examples are precise designs and formulations. They are pleasing to our minds' operating system of not mitzvos; they are comments in the rationale. If an imagined phenomenon does not comply with reason, we dismiss it, as it Torah that, literally, do not make sense, could not possibly be the true work of our wise God. and therefore require accessing our reason Additionally, Moses teaches something even more important; that one should not run to to understand and apply. They are not part people to make their lives better, as is seen by those seeking brachos. Moses did not tell the of Taryag. people, "come to me so I will change your fate". He said "you must change your own fate." My only concern is that the impression Moses also said, "choose life". (Deut. 30:19) This is God's design for our lives. We are to not be left that Ibn Ezra was referring to use our minds to understand the world, and live a life perfectly in line with our design as some statement, concept, or entity which humans. This is the Torah lifestyle. We must be careful to select Moses' words over our IS part of Taryag (the 613 comands). I peers' or leaders' words when they are in conflict. But we do so because we admit to Moses would posit that there can be no part of superior knowledge. God selected Moses' words to be incorporated into the Torah. His Taryag that is beyond our comprehension, words must be of great truth if God chose to write Moses' words side by side to His own because, as you correctly state, if we don't words. know what to do, what kind of mitzva is This makes sense, as this is how the world operates. All laws, such as cause and effect, are it? It would not be commanding anything. inescapable truths. If you do "X", "Y" will happen. Seeking blessings(1) from humans And you duly note that his examples displays the false impression that human words can change how God's natural laws operate. are not mitzvos - as opposed to Shaul, If one is foolish in business, he will fail, and no one's words can magically change that who received an explicit command. (Not reality if he continues in his folly. If one eats poison, a rebbe's words cannot change the to belabor the point [Pesach is coming] - effects that poison have on one's body. God designed laws of how poisons and foolish but Shaul argued that he intended to kill business practices will definitely hurt man, and man cannot overthrow God's laws. Yes, one Agag in front of the whole nation, and may pray to God. But counting on miracles is not the Torah way, "ayn somchin al hanase", that is why he brought him back to Gilgal "don't rely on a miracle." One seeking blessings will lead to very rude awakenings. - whereas the command was to eliminate God created a world that functions by reason. Moses, the greatest man ever to live, taught Amalek entirely at once. He failed, and us to use reason and follow God's system. enabled Agag to procreate another child. He thought it would be a greater Kiddush Hashem to kill him publicly. (1) Blessings do not refer to magical words which can change natural law. Blessings are insights verbalized by a Response: "Al tehi tzadik harbeh", "do wise person. If the listener adheres to such wisdom, he will lead a better life. But one need not seek such blessings not be overly righteous". when he has the ability tom think into his actions, and himself, correct his flaws.

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Volume II, No. 26...March 28, 2003JewishTlmes www.Mesora.org/JewishTimes.html The Purpose of

Friendshiprivka olenick

Yehoshua ben Perachiah said: "Provide really yourself within the framework of the each needs the other. In one unique and yourself with a master; acquire for yourself good that you want for yourself. What you extraordinary example is that of all three a friend; and judge every person favorably." want for yourself regarding the perfection kinds of friendship: "Sarah was not only Pirkei Avos 1:6. What is the real purpose of of your personality, your emotional self as Abraham's mate but his comrade as well. friendship? How does one "acquire" a well as who you aspire to be in your She was part of Abraham, not only as wife friend, as stated above? Acquire means to philosophical self. This you genuinely want but as disciple and teacher. They exchanged gain or get by one's own actions or efforts, for yourself as well as for your friend. You roles from time to time. At times she used to gain by means, which becomes and your friend identify with each other to sit at his feet, at others, he would sit at permanent or inherent to the possessor. To this way, philosophically and intellectually, hers. Sarah was his collaborator and co- earn, procure or obtain a friend, not to which is the foundation of your friendship. participant in all the great plans, hopes and merely "make a friend." If a person doesn't visions. Together they discovered God; acquire this friend easily then one should There are three types of friendship. One together they discovered a new morality; make a great effort to do so. Most of the type is for a mutual benefit, one is for together they joined the covenant. Sarah friendships people "have" are those satisfaction and one is for the sake of a and Abraham started the Masorah, the friendships that are based on mutual higher purpose. An example of friendship Tradition. Not only Abraham taught the admiration. "You're my friend because you based on mutual benefit is that of two people, but Sarah as well. 'Abraham would satisfy my ego and make me feel good." partners in business who have a mutual convert the men and Sarah the women' According to our Sages: "Do not establish desire for financial gain. They are a (Gen. Rabbah 39:14) Such a life of friendship according to your nature; partnership and have a goal that they will common suffering and common joy establish friendship according to your mutually benefit from, as the result of their engenders love and deep friendship. Taken friend's nature." One should not cease paired efforts. Another type of friendship is from: Out of the Whirlwind by Rabbi Yosef accommodating oneself to the other the two friends, husband and wife, who Ber Soloveitchik. person's nature until such a friendship has grant each other satisfaction and trust been established. Do not choose a during marriage. They can rely and depend From Horeb, Samson Raphael Hirsh convenient friendship, rather, look for a on each other with the goal of raising their states: "Avoid those whose actions are friend who can provide you with an family to live the correct life and serve unjust and harsh, whose enjoyments are opportunity for growth. This kind of friend God. The close friendship of siblings or unholy and bestial, whose words are false will look for ways to help you and improve close friends, can also be for satisfaction as and frivolous and make sport of holy things you in the ways of perfection that will bring they can rely on each other and do not and the honour and peace of one's you closer to God. A true friend will withhold anything. They are not worried neighbor, whose morals are corrupt, whose honestly and gently point out your that they will be shamed or embarrassed in nature is selfish, pleasure loving, unlovable weaknesses and your flaws. You will feel private or public. Friends who trust each and mean, or even just frivolous with no grateful because intuitively you know this other genuinely will gain tremendous desire for the higher things in life, in whose friend is sincere and cares about your life. satisfaction from the friendship. They will idea of life you find everything except God get great benefit from talking together and and the fear of God and the love of God, Aristotle says: "Your friend is really sharing each other's company. A friendship the striving upwards towards God. Do not yourself." Do not make the mistake in that is established for the sake of a higher be blinded by someone's other attractions, thinking that this means satisfying each purpose is based on both parties who have evil knows how to cloak itself in wit and other's ego. "I'll scratch your back and you an objective: wanting to do good. An charm. Test a person before you call that scratch mine." It means that your friend is example of this is a teacher and student, as person your friend."

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