SPARKS

Occasionally, an otherwise irrelevant story carries on its back an element of significance. The discussions following Chelsea Clinton’s wedding to Marc Mezvinsky in of itself is newsworthy only because the bride is the daughter of a former President and the present Secretary of State. However in the Jewish world there is a strange dual image.

On the one hand the notion that the American version of royalty accepts a Jew in its midst represents a piercing of a glass ceiling. Especially as the groom came under the wedding canopy clad with a Kipa and Talit draped over his designer suit.

On the other hand a Jewish boy was marrying outside the faith. Not only was this an intermarriage, all the groom’s expressions of Jewish identity were made on Shabbat itself. Strictly speaking from the perspective of Jewish Law once one decides not to marry Jewish the Jewish elements employed in the ceremony including the participation of Jewish clergy is an affront before G-D, which is only magnified by the event occurring on Shabbat.

Others see amid the unarguably negative aspects of Clinton Mezvinsky nuptials there is a dim but bright light of the groom unabashed assertion of Jewish Identity.

Recently, two Orthodox Rabbis one a Black Hatter the other a Modern Orthodox Rav each essentially argued the positions outlined above. As the reader [thank you for stopping by] might have guessed there is another dimension under which this event can be analyzed.

The Jewish experience in the modern era especially in America is represented in microcosm by Marc Mezvinsky’s wedding. Many times the theme plays itself out in historically and in popular culture Jews wish to assimilate, participate, succeed and be accepted by the general society while believing one can remain fully engaged as Jews.

No matter what learned discourse emerges from Hebrew Union College or the Jewish Theological Seminary and the myriad University Jewish/Judaic Studies departments defending a variety of observance streams that depart from an allegiance to the centrality of the belief in G-D’s authority is revealed through the oral and written Torah. In all candor the acceptance by many Jews of contortions of Judaism rather than abandon all identity has nothing to do any learned treatise. Rather there is something in the Jewish psyche that resist complete assimilation. The cantor’s son in the Jazz Singer can no longer identify with his old world parents and their outmoded traditions is yet pulled back by both family and history to the synagogue to lead services on Yom Kippur.

Hollywood during WWII wanted to let everyone know Jews were doing their part, watch any number of era movies and see how often a couple lines of Yiddish are thrown in to convey the message Jews serve as well. Jewish identity by Hank Greenberg and Sandy Kofax not playing on High Holidays inspired pride An observation made during the 2000 American Presidential race that Democratic Vice –Presidential candidate Sen. Joseph Lieberman being an observant Jew was a non-issue underscored how well Jew were accepted in American society.. [Unlike President Kennedy’s Catholicism in 1960 or more recently Mitt Romney’s Mormonism or Mike Huckabee’s credentials as a minister]

The point is Jews are reluctant to completely estrange themselves from their identity and heritage. Unfortunately the expressions of Jewish Identity like Mr. Mezvinsky’s take a contradictory effect. Mr. Mezvinsky effort to identify with Jewish tradition and identity ignore the more far-reaching effect of precluding from his children a Jewish continuity and future. The conundrum’s absurdity is so stark that it drifts past parody to the pathetic.

However not to recognize a spark no matter how small that wishes to remain steadfastly part of the Jewish nation is even sadder. Failing to recognize a spark no matter how small that wishes to remain steadfastly part of the Jewish nation means to fail to recognize that the little spark can be fanned in to a full flame.

As the High Holidays Rosh HaShanah and Yom Kippur approach maybe the lesson for every Jew especially those who live and breathe the axiom that Torah is “ . . .our life and the measure of our days .. . .” is to not hesitate to speak honestly about Judaism and Jewish law and values and still finding the positive no matter how slight .

Hevron Matters

Normally this blog offers insight to political issues but the improtance of Hevron in the Jewish consciousness makes placing this Dvar Torah here. Each evening the declaration of faith contained in recitation of Shema is prefaced by stating that “ . . . they [the words of Torah] are our life and the measure of our days . . .” The Ba’al Haturim ZT’L ZY’A among his observations on Bereshith 1:1 notes Bereshith is an acrostic for From the beginning G-D saw that Israel will accept the Torah. Therefore, these and other sources imply a powerful connection between Israel’s connection to Torah and creation itself. Consequently, words of Torah on a particular matter have the effect of intensifying the concentration of D-vine energy associated with that particular thing. As Hillel taught (Avot 2:7) “ . . . the more Torah, the more life . . . .”

Therefore even though Chaye Sara touches on topics as fundamental as marriage or injecting spirituality in the midst of the workday, it is particularly important to dedicate words of Torah about Avraham Our Father A’H acquiring the Machpelah field and cave.

23:17-18,20 gives detail about the conveyance of Efron’s property to Avraham. The property is identified in detail, both the cave and field. Further the forum before which the land was purchased is also recorded. Rabbi Moshe Alshich ZT’L ZY’A commenting on 23:20 emphasizes that the transaction was not private between Avraham and Efron. Avraham was concerned the right to own burial property was restricted to residents and transients Therefore Avraham could have paid Efron the 400 shekels mentioned in 23:16 and the transfer could blocked by the Bene Chet council. Avraham wanted nothing to be left for chance this deal was to be unassailable. Additionally, Rabbi Meir Yechiel HaLevi of Ostrovitza ZT’L ZY’A in Ohr Torah calculates how the price paid by the progenitor of the Jewish people secured a place for each Jewish soul from the settling of Eretz Yisrael till the year 6000, by which Mashiach shall arrive.

Certainly, the notion that our father Avraham secured for each Jew a place in Eretz Yisrael is profound in of itself. However, the open question remains why Hevron?
Rashi ZT’L ZY’A (12:2) explains based on the Midrash Hevron was called karat Arba because four couples were buried there, Adam and Chava, Avraham and Sara, Yitzchak and Rivkah and Ya’akov and Leah . The original city was founded during the generation of dispersion according to Sefer Chibat Yerushalim (pg 194). The original city served as a Levite city and as a city of refuge, consequently the cave of the Machpelah was outside the city where the residents would observe the laws of ritual purity in a very carefully. However when the present city of Hevron was built it began with the cave of Machpelah as its center. The Ohr HaChaim ZT’L ZY’A comments on 23:2 contrast the two names Kiryat Arba and Hevron as how those buried there were truly unique. These righteous personages had departed a place made from the four primordial elements, fire, air , water and earth to join together (in Hebrew, Chibur) the physical and spiritual worlds first while alive in a body and then afterwards when the body is left behind but the soul connects between Heaven and Earth. Rabbi Nathan of Breslov ZT’L ZY’A observes concerning 23:17 that the property changed hands between Efron and Avraham. Both the Seller and Buyer are connected to dust, Earth. Efron is symbolic of the aspect of dust , dirt as a lifeless, lethargic indulgent clod whereas Avraham who declared himself as nothing more than “: . . Ashes and Dust . . . .” (18:27). Avraham emulated the aspect of humility present within dust and dirt Instead of indulgence Avraham’s dustiness left his heart open to others’ needs and to faith. Further Rabbi Nathan notes this was Kiryat Arba where the four couples represent both masculine and feminine aspects of spirituality. The person buried and to be buried in the Machpelah were tireless persons dedicated to seeking an ever closer relationship with G-D. Those persons interred were humble and open and actively seeking growth.

The example set by the founding families symbolizes the sea change made by Avaraham in the human condition. As Rabbi Avraham Yitzchak Kook ZT’L ZY’A declared just six months after the Arab riots and massacre of 5689/1929 why Hevron matters and must remain settled by Jews;

“The memory of the Patriarchs and Matriarchs as well as the cave of the Machpelah connects us, the present generation with Adam. Such a connection casts Jewish nationalism in an eternal context with strong ties to the roots of creation itself is all dependant on Hevron, ”

(R’YAH HaOriot, V’HaAvoth pg 104 )

Hevron and the Machpelah convey the fundamental notions of what Judaism’s core values this why Hevron Matters till today and throughout time.

Torah lessons from Pinball

How is Torah like Pinball?

That question was posed by Israel National News's Yishai Fliesher and here are some thoughts on the topic demmonstrating how everything can teach valuable lessons..



1 When you start there are a lot of loud noises and flashing lights.
2 However, eventually to succeed one cannot be distracted by the bells and whistles.

3 With concentration, dedication and mazal one can continue forever and continuously score points.

4 If the ball falls through the cracks one gets another chance to score that is not prejudiced by the earlier ball’s failure.

5 No matter how many times the ball hits the same bumper one still scores new points.

6 One can continue until GAME OVER which is different for each player and not known to any player.

7 Remember and this is key,the ball must keep on moving, it cannot stay in any one place too long otherwise it will be out of play. In Torah one must grow and advance otherwise one goes downr