Showing posts with label Moab. Show all posts
Showing posts with label Moab. Show all posts
Sunday, September 4, 2011
MAKING THE MOST OF OUR STRENGTHS - KI SEITZEI -
“An Ammonite and Moabite shall not enter the congregation of Hashem, even their tenth generation shall not enter the congregation of Hashem, to eternity. Because of the fact that they did not greet you with bread and water on the road when you were leaving Egypt, and because he hired against you Bilaam Ben Beor, of Pethor, Aram Naharaim, to curse you. ”
The Torah tells us that Ammon and Moav are the only nations who are prohibited to ever marry into the Jewish people and gives two reasons to explain this severe treatment; the first is that they did not show hospitality to the Jewish people in the desert and the second is that they hired Bilaam to curse them. The commentaries ask how the Torah seems to equate the lack of hospitality with the hiring of Bilaam to curse the Jewish people; surely attempting to curse is a far more serious misdemeanor than a lacking in chesed!
The Be’eros Yitzchak explains that the Torah sees Ammon and Moav’s failure to offer bread and water as a heinous sin because they inherited a natural tendency to hospitality from their ancestor, Lot. Lot, despite his failings, is portrayed as a highly hospitable person in the account of his efforts at hachnasas orchim in Sodom. He was willing to risk his life in order to serve the needs of travelers. As his descendants, Ammon and Moav inherited this self same mida and yet they deliberately acted against their teva and refused to offer bread and water to the Jewish people who were traveling through the desert and surely in need of the basic necessities. Even though hiring Bilaam to curse the Jews was objectively a far more damaging act, nonetheless, on their level of bechira, the refusal to help the Jews is judged on the same level and is deserving of such a strong punishment.
There are a number of lessons we can learn from Ammon and Moav’s failure to utilize their natural strengths. Firstly, we see that a person is judged according to his own nekduas habechira (free will point) and therefore is judged more stringently in his areas of strengths. Accordingly, an essential part of one’s self-growth should be improving one’s strong points. In this vein, the example of Ammon and Moav is particularly instructive; why indeed did they fail in an area where they naturally excelled? The answer is that their good mida of hachnasas orchim did not derive from significant effort at self-growth, rather it was an inborn trait that they inherited from their ancestor. Because their hachnasas orchim was not directed by the Torah’s guidelines, it was almost inevitable that it would be misused or not used at all in certain circumstances. When Ammon and Moav saw the Jewish people coming, their natural inclination was surely to offer them bread and water, however their hatred and fear of Klal Yisroel overcame their mida of chesed and caused them to refrain from offering such vitally needed assistance.
We see from here that if a person does not work on his natural strengths and align them with the requirements of the Torah then he will come to misuse them or not utilize them in the most effective way. For example, a person may be naturally friendly, but there may be occasions where he is tired and is unwilling to make the effort to befriend a stranger. In this case his natural mida is not strong enough to direct him in the right way because it is faced with something else, in this case tiredness, that makes it hard to be friendly. If, however he would strive to be friendly because it is a great mitzvo to make people feel important then he is far more likely to overcome his tiredness and make the effort to approach the other person.
Another very important lesson derived from Ammon and Moav is how much they could have achieved had they maximized their mida of chesed to its fullest potential; had they in fact come out and offered bread and water to the Jewish people it is very likely that the Torah would record this great act of kindness for eternity and of course they would be allowed to marry into the Jewish people . Instead, because they did not make the correct use of their strengths, they are treated with the greatest disdain. We see from here that a person can achieve great things by maximizing his strengths to their fullest and failure to do so is treated severely.
The Chofetz Chaim zt”l stressed this point in his Sefer, Chomas Hadas, which was an exhortation to people to help save Klal Yisroel from the many secular influences that surrounded it. He wrote at length of the need for each person to use his strengths to the fullest - for example, a person blessed with the ability to speak in public should give drashos in public. This also applies to midos; it is very likely that a person’s tafkid (purpose in life) would involve utilizing his good midos to their fullest.
We learn from Ammon and Moav how NOT to use one’s strengths - may we all use this lesson for the good and make the most use of those gifts that Hashem has granted us.
Tuesday, May 31, 2011
ACQUIRING MEANING THROUGH YISSURIM - MEGILLAS RUTH
Every Shavuos, we read Megillas Ruth, the story of the conversion of the Moabite Ruth, and her subsequent marriage to Boaz, which led to the birth of David HaMelech and ultimately the future Mashiach. Analyzing aspects of the story can help us deepen our understanding of the lessons that we can learn from Shavuos.
One of the striking features of the Megilla is the self-sacrifice that Ruth demonstrated in her decision to join the Jewish people. The gemara in Brachos tells us that HaShem gave the Jewish people three “matanos tovos” (special gifts); and all of them are only acquired through yissurim . The three gifts are: Torah, Eretz Yisroel and Olam Haba. The story of the Megilla shows how Ruth acquired two of these gifts (with the exclusion of Torah ) and had to undergo the yissurim that the gemara promises.
The difficulty of acquiring Eretz Yisroel is seen at the beginning of the Megilla. The story opens with the yerida of Elimelech and his family to Moav. The process of leaving Israel is covered in one short passuk, “…a man and his family left Beit Lechem to live in the fields of Moav...” In contrast ,the return of Naomi and her two daughters-in-law, Ruth and Orpah to Eretz Yisroel, is expressed in a much lengthier manner: “And she and her daughters-in-laws rose up and returned from the fields of Moav… and she left the place where she had been and her two daughters-in-law were with her, and they went on the way to return to the land of Yehuda.” It is noteworthy how many verbs are used that indicate the travelling involved in the journey back to Eretz Yisroel. The Megilla then describes at length the discussion between Naomi and her daughters-in-law about whether they would accompany her back. Finally, Naomi and Ruth, return to Israel. The stark contrast of the single passuk recounting their leaving of Israel, to the lengthy account of their return, teaches us that it is much easier to leave Eretz Yisroel than to come to it. Moreover, after Ruth and Naomi return to the land, the Megilla describes their great difficulties in supporting themselves there. In this way, Megillas Ruth demonstrates a striking example of how Eretz Yisroel is only acquired with difficulty.
In a similar vein, a key feature in the story is Ruth’s willingness to undergo a great deal of discomfort and difficulty in order to join the Jewish nation, and, consequently, merit a new portion in Olam Haba. Chazal tell us that Ruth and Orpah were daughters of the King of Moav. Accordingly, they merited to have a very high stature in Moav. In contrast, by joining Naomi, they faced a life of poverty and the prospects of a low standing in society. This was because at that time there was a great dispute as to whether the Torah prohibition to marry a Moabite convert, also applied to female Moabite converts. Indeed, later in the Megilla, we see that the closest relative of Naomi’s husband, Elimelech, refused to marry Ruth because of her Moabite origins.
In addition to these obstacles, lay the numerous obligations involved in becoming a Jew. Chazal tell us that Naomi stressed this to Ruth and Orpah; she mentioned a number of Mitzvos that would cause them to undergo great restrictions to their life. Indeed, her arguments persuaded Orpah to return to Moav. Ruth, in contrast told Naomi that she was willing to undergo all the difficulty involved in converting. Because of her willingness to undergo yissurim, Ruth merited a very unique place in Olam Haba.
It still needs to b explained why the matanos tovos of Torah, Eretz Yisroel, and Olam Haba are only acquired through yissurim. This can be explained through a principle that Rav Noach Weinberg zt”l would constantly emphasize. He taught that genuinely meaningful pleasure could only be acquired through challenge. For example, when people look back at the most satisfying moments in their lives, they usually mention times when they had put great effort into achieving something, such as passing a difficult exam, or they choose a happy occasion such as marriage or having children. Anyone who has experienced such times of happiness, knows that marriage and child rearing involve a great deal of difficulty and challenge. Yet, they are causes of great joy for those who make the effort. In this vein, Torah, Eretz Yisroel and Olam Haba are the most meaningful things that a person can acquire. Precisely because of their great value, they can only be acquired with great difficulty. Ruth recognized this fact, and made the decision to forego the less ‘painful’ pleasures that life had to offer, for the meaningful experience of joining the Jewish nation in Eretz Yisroel.
This lesson is highly relevant to Shavuos: Chazal tell us that HaShem offered the Torah to the nations of the world, but they refused when they saw how difficult it would be to observe its laws. The Jewish nation realized that despite the responsibilities that came with accepting the Torah, it was the greatest gift possible. Their decision to choose the more difficult and more meaningful option, is one that every Jew must strive to emulate. We must realize that keeping the Torah is the only way to achieve true life fulfillment.
RUTH – ACQUIRING MEANING THROUGH YISSURIM By Yehonasan Gefen
Every Shavuos, we read Megillas Ruth, the story of the conversion of the Moabite Ruth, and her subsequent marriage to Boaz, which led to the birth of David HaMelech and ultimately the future Mashiach. Analyzing aspects of the story can help us deepen our understanding of the lessons that we can learn from Shavuos.
One of the striking features of the Megilla is the self-sacrifice that Ruth demonstrated in her decision to join the Jewish people. The gemara in Brachos tells us that HaShem gave the Jewish people three “matanos tovos” (special gifts); and all of them are only acquired through yissurim . The three gifts are: Torah, Eretz Yisroel and Olam Haba. The story of the Megilla shows how Ruth acquired two of these gifts (with the exclusion of Torah ) and had to undergo the yissurim that the gemara promises.
The difficulty of acquiring Eretz Yisroel is seen at the beginning of the Megilla. The story opens with the yerida of Elimelech and his family to Moav. The process of leaving Israel is covered in one short passuk, “…a man and his family left Beit Lechem to live in the fields of Moav...” In contrast ,the return of Naomi and her two daughters-in-law, Ruth and Orpah to Eretz Yisroel, is expressed in a much lengthier manner: “And she and her daughters-in-laws rose up and returned from the fields of Moav… and she left the place where she had been and her two daughters-in-law were with her, and they went on the way to return to the land of Yehuda.” It is noteworthy how many verbs are used that indicate the travelling involved in the journey back to Eretz Yisroel. The Megilla then describes at length the discussion between Naomi and her daughters-in-law about whether they would accompany her back. Finally, Naomi and Ruth, return to Israel. The stark contrast of the single passuk recounting their leaving of Israel, to the lengthy account of their return, teaches us that it is much easier to leave Eretz Yisroel than to come to it. Moreover, after Ruth and Naomi return to the land, the Megilla describes their great difficulties in supporting themselves there. In this way, Megillas Ruth demonstrates a striking example of how Eretz Yisroel is only acquired with difficulty.
In a similar vein, a key feature in the story is Ruth’s willingness to undergo a great deal of discomfort and difficulty in order to join the Jewish nation, and, consequently, merit a new portion in Olam Haba. Chazal tell us that Ruth and Orpah were daughters of the King of Moav. Accordingly, they merited to have a very high stature in Moav. In contrast, by joining Naomi, they faced a life of poverty and the prospects of a low standing in society. This was because at that time there was a great dispute as to whether the Torah prohibition to marry a Moabite convert, also applied to female Moabite converts. Indeed, later in the Megilla, we see that the closest relative of Naomi’s husband, Elimelech, refused to marry Ruth because of her Moabite origins.
In addition to these obstacles, lay the numerous obligations involved in becoming a Jew. Chazal tell us that Naomi stressed this to Ruth and Orpah; she mentioned a number of Mitzvos that would cause them to undergo great restrictions to their life. Indeed, her arguments persuaded Orpah to return to Moav. Ruth, in contrast told Naomi that she was willing to undergo all the difficulty involved in converting. Because of her willingness to undergo yissurim, Ruth merited a very unique place in Olam Haba.
It still needs to b explained why the matanos tovos of Torah, Eretz Yisroel, and Olam Haba are only acquired through yissurim. This can be explained through a principle that Rav Noach Weinberg zt”l would constantly emphasize. He taught that genuinely meaningful pleasure could only be acquired through challenge. For example, when people look back at the most satisfying moments in their lives, they usually mention times when they had put great effort into achieving something, such as passing a difficult exam, or they choose a happy occasion such as marriage or having children. Anyone who has experienced such times of happiness, knows that marriage and child rearing involve a great deal of difficulty and challenge. Yet, they are causes of great joy for those who make the effort. In this vein, Torah, Eretz Yisroel and Olam Haba are the most meaningful things that a person can acquire. Precisely because of their great value, they can only be acquired with great difficulty. Ruth recognized this fact, and made the decision to forego the less ‘painful’ pleasures that life had to offer, for the meaningful experience of joining the Jewish nation in Eretz Yisroel.
This lesson is highly relevant to Shavuos: Chazal tell us that HaShem offered the Torah to the nations of the world, but they refused when they saw how difficult it would be to observe its laws. The Jewish nation realized that despite the responsibilities that came with accepting the Torah, it was the greatest gift possible. Their decision to choose the more difficult and more meaningful option, is one that every Jew must strive to emulate. We must realize that keeping the Torah is the only way to achieve true life fulfillment.
One of the striking features of the Megilla is the self-sacrifice that Ruth demonstrated in her decision to join the Jewish people. The gemara in Brachos tells us that HaShem gave the Jewish people three “matanos tovos” (special gifts); and all of them are only acquired through yissurim . The three gifts are: Torah, Eretz Yisroel and Olam Haba. The story of the Megilla shows how Ruth acquired two of these gifts (with the exclusion of Torah ) and had to undergo the yissurim that the gemara promises.
The difficulty of acquiring Eretz Yisroel is seen at the beginning of the Megilla. The story opens with the yerida of Elimelech and his family to Moav. The process of leaving Israel is covered in one short passuk, “…a man and his family left Beit Lechem to live in the fields of Moav...” In contrast ,the return of Naomi and her two daughters-in-law, Ruth and Orpah to Eretz Yisroel, is expressed in a much lengthier manner: “And she and her daughters-in-laws rose up and returned from the fields of Moav… and she left the place where she had been and her two daughters-in-law were with her, and they went on the way to return to the land of Yehuda.” It is noteworthy how many verbs are used that indicate the travelling involved in the journey back to Eretz Yisroel. The Megilla then describes at length the discussion between Naomi and her daughters-in-law about whether they would accompany her back. Finally, Naomi and Ruth, return to Israel. The stark contrast of the single passuk recounting their leaving of Israel, to the lengthy account of their return, teaches us that it is much easier to leave Eretz Yisroel than to come to it. Moreover, after Ruth and Naomi return to the land, the Megilla describes their great difficulties in supporting themselves there. In this way, Megillas Ruth demonstrates a striking example of how Eretz Yisroel is only acquired with difficulty.
In a similar vein, a key feature in the story is Ruth’s willingness to undergo a great deal of discomfort and difficulty in order to join the Jewish nation, and, consequently, merit a new portion in Olam Haba. Chazal tell us that Ruth and Orpah were daughters of the King of Moav. Accordingly, they merited to have a very high stature in Moav. In contrast, by joining Naomi, they faced a life of poverty and the prospects of a low standing in society. This was because at that time there was a great dispute as to whether the Torah prohibition to marry a Moabite convert, also applied to female Moabite converts. Indeed, later in the Megilla, we see that the closest relative of Naomi’s husband, Elimelech, refused to marry Ruth because of her Moabite origins.
In addition to these obstacles, lay the numerous obligations involved in becoming a Jew. Chazal tell us that Naomi stressed this to Ruth and Orpah; she mentioned a number of Mitzvos that would cause them to undergo great restrictions to their life. Indeed, her arguments persuaded Orpah to return to Moav. Ruth, in contrast told Naomi that she was willing to undergo all the difficulty involved in converting. Because of her willingness to undergo yissurim, Ruth merited a very unique place in Olam Haba.
It still needs to b explained why the matanos tovos of Torah, Eretz Yisroel, and Olam Haba are only acquired through yissurim. This can be explained through a principle that Rav Noach Weinberg zt”l would constantly emphasize. He taught that genuinely meaningful pleasure could only be acquired through challenge. For example, when people look back at the most satisfying moments in their lives, they usually mention times when they had put great effort into achieving something, such as passing a difficult exam, or they choose a happy occasion such as marriage or having children. Anyone who has experienced such times of happiness, knows that marriage and child rearing involve a great deal of difficulty and challenge. Yet, they are causes of great joy for those who make the effort. In this vein, Torah, Eretz Yisroel and Olam Haba are the most meaningful things that a person can acquire. Precisely because of their great value, they can only be acquired with great difficulty. Ruth recognized this fact, and made the decision to forego the less ‘painful’ pleasures that life had to offer, for the meaningful experience of joining the Jewish nation in Eretz Yisroel.
This lesson is highly relevant to Shavuos: Chazal tell us that HaShem offered the Torah to the nations of the world, but they refused when they saw how difficult it would be to observe its laws. The Jewish nation realized that despite the responsibilities that came with accepting the Torah, it was the greatest gift possible. Their decision to choose the more difficult and more meaningful option, is one that every Jew must strive to emulate. We must realize that keeping the Torah is the only way to achieve true life fulfillment.
RUTH – ACQUIRING MEANING THROUGH YISSURIM By Yehonasan Gefen
Every Shavuos, we read Megillas Ruth, the story of the conversion of the Moabite Ruth, and her subsequent marriage to Boaz, which led to the birth of David HaMelech and ultimately the future Mashiach. Analyzing aspects of the story can help us deepen our understanding of the lessons that we can learn from Shavuos.
One of the striking features of the Megilla is the self-sacrifice that Ruth demonstrated in her decision to join the Jewish people. The gemara in Brachos tells us that HaShem gave the Jewish people three “matanos tovos” (special gifts); and all of them are only acquired through yissurim . The three gifts are: Torah, Eretz Yisroel and Olam Haba. The story of the Megilla shows how Ruth acquired two of these gifts (with the exclusion of Torah ) and had to undergo the yissurim that the gemara promises.
The difficulty of acquiring Eretz Yisroel is seen at the beginning of the Megilla. The story opens with the yerida of Elimelech and his family to Moav. The process of leaving Israel is covered in one short passuk, “…a man and his family left Beit Lechem to live in the fields of Moav...” In contrast ,the return of Naomi and her two daughters-in-law, Ruth and Orpah to Eretz Yisroel, is expressed in a much lengthier manner: “And she and her daughters-in-laws rose up and returned from the fields of Moav… and she left the place where she had been and her two daughters-in-law were with her, and they went on the way to return to the land of Yehuda.” It is noteworthy how many verbs are used that indicate the travelling involved in the journey back to Eretz Yisroel. The Megilla then describes at length the discussion between Naomi and her daughters-in-law about whether they would accompany her back. Finally, Naomi and Ruth, return to Israel. The stark contrast of the single passuk recounting their leaving of Israel, to the lengthy account of their return, teaches us that it is much easier to leave Eretz Yisroel than to come to it. Moreover, after Ruth and Naomi return to the land, the Megilla describes their great difficulties in supporting themselves there. In this way, Megillas Ruth demonstrates a striking example of how Eretz Yisroel is only acquired with difficulty.
In a similar vein, a key feature in the story is Ruth’s willingness to undergo a great deal of discomfort and difficulty in order to join the Jewish nation, and, consequently, merit a new portion in Olam Haba. Chazal tell us that Ruth and Orpah were daughters of the King of Moav. Accordingly, they merited to have a very high stature in Moav. In contrast, by joining Naomi, they faced a life of poverty and the prospects of a low standing in society. This was because at that time there was a great dispute as to whether the Torah prohibition to marry a Moabite convert, also applied to female Moabite converts. Indeed, later in the Megilla, we see that the closest relative of Naomi’s husband, Elimelech, refused to marry Ruth because of her Moabite origins.
In addition to these obstacles, lay the numerous obligations involved in becoming a Jew. Chazal tell us that Naomi stressed this to Ruth and Orpah; she mentioned a number of Mitzvos that would cause them to undergo great restrictions to their life. Indeed, her arguments persuaded Orpah to return to Moav. Ruth, in contrast told Naomi that she was willing to undergo all the difficulty involved in converting. Because of her willingness to undergo yissurim, Ruth merited a very unique place in Olam Haba.
It still needs to b explained why the matanos tovos of Torah, Eretz Yisroel, and Olam Haba are only acquired through yissurim. This can be explained through a principle that Rav Noach Weinberg zt”l would constantly emphasize. He taught that genuinely meaningful pleasure could only be acquired through challenge. For example, when people look back at the most satisfying moments in their lives, they usually mention times when they had put great effort into achieving something, such as passing a difficult exam, or they choose a happy occasion such as marriage or having children. Anyone who has experienced such times of happiness, knows that marriage and child rearing involve a great deal of difficulty and challenge. Yet, they are causes of great joy for those who make the effort. In this vein, Torah, Eretz Yisroel and Olam Haba are the most meaningful things that a person can acquire. Precisely because of their great value, they can only be acquired with great difficulty. Ruth recognized this fact, and made the decision to forego the less ‘painful’ pleasures that life had to offer, for the meaningful experience of joining the Jewish nation in Eretz Yisroel.
This lesson is highly relevant to Shavuos: Chazal tell us that HaShem offered the Torah to the nations of the world, but they refused when they saw how difficult it would be to observe its laws. The Jewish nation realized that despite the responsibilities that came with accepting the Torah, it was the greatest gift possible. Their decision to choose the more difficult and more meaningful option, is one that every Jew must strive to emulate. We must realize that keeping the Torah is the only way to achieve true life fulfillment.
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