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Vol. 10 Issue 236

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FEATURES

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The Power Point

The point of contact ...is right within us, if we have the strength and the will to experience it.

subscribe@communitylinks.info

Rabbi Reuven Wolf

12

Supporting Women, Supporting Schools

Every single woman who responded did so with compassion and acknowledgment that we, as a community, face a significant challenge in the continuously rising cost of educating a Jewish child.

Mia Adler Ozair MA, LPCC, NCC

THE COMMUNITY LINKS is published biweekly and is distributed free to the Jewish Community of Southern California.

THE COMMUNITY LINKS accepts no responsibility for typographical errors or reliability of Kashrus of any advertisers. All submissions become the property of THE COMMUNITY LINKS and may be shortened and/or edited for length and clarity. Articles published in THE COMMUNITY LINKS express the views of the individual writers and may not necessarily represent the views of THE COMMUNITY LINKS. No artwork or any part of the magazine may be reprinted or otherwise duplicated without the written permission of the publisher.

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28 Which came FirstThe Chok or the Mishpat?

It seems the Chukim must come first, even thought their rationale and reasons are less understood than those of Mishpatim.

Rabbi Harold Rabinowitz

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The Power-Point RABBI REUVEN WOLF

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his week’s Parsha, Parshas Eikev, contains a very special and most unusual Posuk—a verse that uses a way of speaking, a language device, that we don’t find often in the Torah. It is chapter 10, Posuk 12: “And now, Yisroel, what does Hashem your G-d ask of you (Mah Hashem Elokecha sho-el mai-eemoch)? But to fear Hashem your G-d, to go in all His pathways, to Love Him, and to serve Hashem your G-d with all your heart and with all your soul.” The Posuk presents two difficulties: First, the Sages see this verse as implying that what Hashem asks of us is not all that much. It’s as if it says (and the Posuk implies that Hashem is saying): “All that Hashem asks of you is—“ and then comes a list that seems like quite a lot of demands on Am Yisroel. (“Is fearing Hashem such a little thing?” the Sages ask.)

Second, although we have a principle that, Dibra Torah be-loshon benei adam—“the Torah is written in the language in which people speak” (meaning, ordinary language), that does not mean that the Torah uses literary devices—and here, the way we are reading the Posuk, it seems to be using the form of a rhetorical question. “If you should ask,” the Torah seems to be saying, “what Hashem your G-d asks of you, then I’ll tell you—and then comes the list.” But the Torah wants to impress an idea on us; it does not seek to impress a reviewer. The Posuk could have conveyed the idea just as well by saying simply: “Hashem your G-d asks of you is to fear Him—“ and then listing

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the demands; leave the literary flourishes to novelists.

The Gemara in Menachos (43a) quotes Rabbi Meir, who says: Al Tikri ‘mah’, elah ‘mei’ah’—“Don’t read ‘mah’ (‘what’), but (add an Aleph in the middle of the word and) read it ‘mei’ah” (‘a hundred’)” This teaches us that a person should recite 100 blessings each day. Now this idea that a person should recite a hundred blessings each day was instituted, the Midrash tells us, by King David. During his time, a plague was ravaging the land, killing a hundred people each day. Dovid HaMelech’s solution was to direct all the people to recite a hundred blessings each day, and sure enough, when they did, the plague ceased. Rabbi Meir seems to be finding a Biblical source for Dovid HaMelech’s idea in this verse.

But notice two things: first, that if the word “mah” is changed to “mei’ah,” the Posuk is no longer a question at all (rhetorical or any other kind). The Posuk is then saying: “And now, Yisroel, a hundred blessings a day is what Hashem your G-d asks of you—so that you will come to fear Hashem, your G-d, [come to] walk in all His pathways—“ and so on.

And second, whenever the Sages avail themselves of this technique—Al Tikri (Don’t read the verse like this), elah (but read it like so)—there is always a connection between the two ways of reading the Posuk; what one word adds to the Posuk helps us understand better what the difficult other word—the original reading—means to con-

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s xc vey. That would mean that “mei’ah”— “one hundred,” referring to blessings— explains “mah,” the word for “what”, which doesn’t seem to make any sense at all.

This is why the Chassidic Masters say that neither word is to be read as making this Posuk a question. Both versions of the Posuk have to be read as follows: “And now, Yisroel, ‘Mah’ is what Hashem, your G-d, asks of you, so that you will come to fear Hashem your G-d, come to walk in all His pathways—“ and so on. And the other version is to be read: “And now, Yisroel, ‘Mei’ah’--one hundred blessings each day—that is what Hashem your G-d asks of you, so that you will come to fear Hashem your G-d, come to walk in all his pathways—“ and so on. But now we are still left with two questions: what is this “Mah” that we now say is the original subject of the Posuk; what does it mean to say that what Hashem wants from us is… ‘Mah”? And what deeper meaning and illumination does substituting “mei’ah” for “Mah” shed on the meaning of the Posuk?

In the Torah view of human mentality, we see three levels of cognition: at the first level is Chachmah—often seen as the initial level of knowledge: the first encounter with the idea and its first impression on the mind. Then comes Binah—applying the human intellectual faculties to the idea, turning it over and coming to understand all its facets and nuances. And finally come Da’as—integrating the idea fully into the consciousness, into the mind.

We might think of Chachmah as a low, primitive level of knowledge, but this level of knowledge also has a powerful place—perhaps the most powerful place--in human cognition. For the word “Chachmah” is seen as consisting of two words: “ko’ach” and “mah”— meaning (as best as we can translate it), “the Power of ‘what-ness’.” This means:

we seek to become “what”—to call upon our power of self-effacement in order to negate our being, our ego, all in order to enter the state of “what”. The ability to negate one’s own being and the powers of one’s mentality, allows us to encounter and experience a concept, an idea, a phenomenon—purely and without interference from one’s ego or intellect. This forms an important stage in the gaining of all knowledge, but it is even more important in the spiritual realm. For in coming to “know” Hashem and G-dliness, that first encounter at the level of Chachmah gives us the best chance we have—the only chance, really—to our coming to know Hashem at all.

It’s our “only chance,” because once the mechanisms of intellectual reasoning, logic and understanding—all finite functions of our finite minds—enters the process, we are hopeless in trying to experience Hashem in His boundless infinitude with our finite, bounded minds. It is only during that moment when we eliminate and negate our egos and our inclination for reasoning and logic—that we enter the state of “whatness”—of non-being. It is only then that we are encountering the G-dly spark within us, recognize its Divine origin, and gain some visceral understanding of it. This is the place from which true faith--genuine emunah-emanates: not from our limited, finite reasoning, but from our real and palpable encounter with the spark of the Divine—our what-ness--that is at the core of our souls.

So what the Posuk is telling us is this: “And now, it is your ‘what-ness’, your ‘Mah’, your point of selflessness and non-being-ness—this is what Hashem your G-d asks of you, so that you may fear Hashem your G-d, walk in all His pathways—“ This is your only chance to come to really have knowledge of Hashem—through encounter-

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ing Him, and not by reasoning about Him; through Chachmah, not Binah.

But then, how can we translate this ineable experience into something practical and understandable? Along comes the second version of the Posuk—the “Al Tikri.â€? It is through the one hundred blessings that we recite every day—blessings over the mundane things we eat, drink and enjoy; the blessings in the prayers we say about our personal health and national welfare; the blessings we say over Mitzvos in which we try to bring a spark of G-dliness down to the material world we encounter. All these little encounters with G-dliness in the world are designed to remind us of the huge encounter with Hashem that lay at our very core—if we are able to set our ego and daily concerns aside and really experience it. “And now, Yisroel, it is the one hundred blessings you say every day—that help you achieve that state of “Mahâ€?—encountering the G-dly spark within your soul—this is what Hashem your G-d asks of you, so that you will fear Hashem your G-d, and walk in all His ways...â€?

The Posuk now makes a great deal of sense—and also has

a vital message for us: by invigorating our sense of connection with Hashem through negating our egos and encountering Him in the core of our Neshamos, our souls—that is the only hope we have of truly having faith in Hashem—of truly fearing Him; of really walking in all His ways; of genuinely loving Him, and serving Him with all our hearts and all our souls. The point of contact—the most powerful source of our experience of Hashem and our contact with Him; and the source of our undying faith in Him and in his love for Am Yisroel—the “PowerPoint�—is right within us, if we have the strength and the will to experience it.

The point of contact...is right within us, if we have the strength and the will to experience it.

Rabbi Reuven Wolf is a world renown educator and lecturer who has devoted his life to reaching out to Jews of all ages and circumstances and rekindling their spirit of Judaism. Raised in the Ropschitzer Chassidic dynasty, he was educated in the Belz and Bluzhev Yeshivos, and later in the celebrated Yeshivos of Slabodka and Mir. He is profoundly inuenced by Kabbalah and the Jewish Mystical teachings of Chabad Chassidic philosophy.

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Supporting Women, Supporting Schools MIA ADLER OZAIR, MA, LPCC, NCC

I

n previous editions of Community Links I wrote articles titled “The Cost of Jewish Living” and “Giving Our All.” The articles touched upon the challenges revolving around the cost of Jewish day school education and how our community might come together to alleviate this burden. The responses I received from the most recent article, “Giving Our All” were remarkable and I wanted to share.

The overwhelming majority of the responses were positive encouraging the concept of coming together as a community to address this difficult issue of the expense of Jewish day school education. All of the responses were from women. Women offered their homes for workshops, offered to assist in spreading the word on any upcoming events and to help at those events. Every single woman who responded did so with compassion and acknowledgment that we, as a community, face a significant challenge in the continuously rising cost of educating a Jewish child.

On the flip-side, there were three emails that were not negative, however were constructively critical and bringing attention to several points highlighting 12

that many individuals and business owners in the community do already contribute goods and services to the day schools above and beyond what the general community is aware of.

In addition, points were made about the day school system in general being “broken” in many ways in regards to the costs involved, and that throwing additional money at an unstable system would not necessarily address the larger picture. All of these emails highlighted valid points, and happily all of these emails ended with words of encouragement and support for the idea of addressing these matters.

What most impressed me about each and every email was the willingness to be known (in other words, no emails or calls were placed anonymously) and everything sent to me via email was done so with great thought and care. A few of the emails were over a page in length and in great detail sharing thoughts, feelings, and general information about the issue at hand.

The fact that so many women in our community reached out gave me hope that in fact we can come together and make a difference, even if it is merely

July 26, 2013• 323-965-1544 •

acknowledging that the community battles with how to cost-effectively educate our children. I thank each and every one of you who did take the time to connect with me, and I thank all of you who take the time to read what I have written.

As the summer reaches its midpoint and we approach the holiday of Rosh Hashanah at the start of September, I am planning the first workshop for women to take place at the start of October right after the holidays. It will be a great time for us to come together and talk about what we wish to accomplish in the coming year, both personally and as a community, and use the energy of the holidays to send us forward in a positive and powerful way. As always I can be reached via email at mia@bhcounselingcenter. com. Wishing all of you an enjoyable rest of the summer!

Mia Adler Ozair, MA, LPCC, NCC is a licensed clinical psychotherapist and educator with a private practice in Beverly Hills, California. Mia is licensed in both California and Illinois and she can be reached through her website at www.bhcounselingcenter.com or followed on Twitter @MiaAdlerOzair.

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The Tests of Life YOSSY GOLDMAN

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ill the real prophet please stand up? There are false prophets out there; there always have been. Way back in the times of the Bible, the Torah was already warning us (in Deuteronomy ch. 13) that we would encounter individuals who look like prophets. They might even seem to make miracles like prophets, but, in truth, they are false prophets.

Why then would G-d allow a false prophet to make a miracle or do wondrous things that are really impressive? The answer, says our Parshah, is that G-d is testing us. If we really and truly love G-d with all our heart and soul, then we won’t be impressed by any fancy wonders or miracles. The acid test will always be: does this would-be prophet encourage us to follow G-d’s laws, or to ignore them? And if this “prophet” is not faithful to the word of G-d, then he is no prophet, but an imposter.

If you thought that life’s tests were over when you finished school, guess again. There are many tests in life, and they can be much more difficult than chemistry or physics. And there isn’t that much homework we can do to prepare for these kinds of tests, either.

Poverty is a big test of faith. Even affluence can be a test that’s tougher than we think. Failing health is no easy one, and tragedy is worse. Every individual faces his or her own unique tests and challenges. We might wish the other fellow’s tests upon ourselves, but our tests are ours and ours alone to deal with. What tempts one person may not tempt the next. What is difficult for me might be simple for you, and vice versa. If we remember that the challenge of the moment is, in fact, a test, we might be better able to handle it and pass the test.

But we don’t always realize that this may just be our very own personal, spiritual challenge, perhaps even the most important one of our entire existence. We don’t necessarily appreciate that our souls might have come down to this world for the express purpose of passing these tests.

So we rationalize.

If there is a G-d in the world, where was He at Auschwitz?

If G-d didn’t intend for me to take the money, why did the boss leave the cash register open?

If this relationship is wrong, why does it feel so right? This poor woman is locked in a loveless marriage. Isn’t she entitled to a little happiness?

Shouldn’t I be there for her?

If G-d really wanted me to keep Shabbat, why is my biggest turnover on Saturday?

If a yarmulke was meant for me to wear, why am I bald? I can’t even find any hair for the darned clip!

But if we accept the concept of a test of faith, then it becomes easier to deal with the challenges, as formidable as they may be.

The question remains: Why does G-d test us? Is it really—as our Parshah explains—“to know whether we do, in fact, love G-d with all our heart and soul”? Doesn’t G-d know all that already? How will we enlighten Him one way or the other? Is there anything G-d does not know?

The answer, according to Rabbi Schneur Zalman of Liadi (in his classic collection of chassidic discourses, Likkutei Torah), is that it is not for G-d to know, but for us to know. Of course, G-d knows. But He places tests and obstacles in our path, so that when we overcome them we develop and bring to the fore the inner, latent love of G-d that was always there inside our hearts and souls.

When we pass life’s tests, we discover that we do have that inner strength after all, that we really are believers who are profoundly connected to G-d, and that our commitment is true and genuine. In passing life’s tests we become more confident in our own moral strength, and enriched and ennobled with a higher awareness of G-d. This is why we are stronger after conquering these hurdles than we were before we faced them.

We don’t go looking for tests. Every morning in our prayers we ask G-d, “Lead us not to temptation.” But if it does come our way, we must appreciate that it is critical to our success as moral human beings and as committed Jews that we face up to the challenge.

May we never be tested. But if we are, let us remember that it is a test. Please G-d, we will pass with flying colors.

Excerpted from the book From Where I Stand by Rabbi Yossy Goldman, published by KTAV, and available at leading Jewish booksellers or from amazon.com.

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Individuals Managing Their Mental Illness Enjoy OHEL’s Annual Retreat to Bear Mountain State Park O

n June 12, a large group of adult men and women from OHEL’s residential and psychiatric programs travelled to Bear Mountain State Park for what has become an annual picnic and barbeque.

3 coach busses full of over 150 residents and staff went up to the park, which included residents and participants of OHEL’s Kadimah Clubhouse, Fort Hamilton residence, 41st residence, and OHEL’s supported housing programs.

Once all the busses arrived at Bear Mountain, the residents all enjoyed a fun and relaxing day in the sun and fresh air. A delicious picnic lunch was served and participants played sports including games of basketball and softball.

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OHEL’s Yitz Elman commented that “the day provides a unique and informal atmosphere where individuals both socialize with one another and with the staff.”

In addition to the sports and activities, there was also hiking in the beautiful, scenic trails of Bear Mountain.

It was a fun and exciting day, and rejuvenating to be in the fresh country air. All of the participants are already looking forward to next year’s exciting trip!

For more information about OHEL and their many services which you can benefit from, please contact OHEL today at 1800-603-OHEL, askohel@ohelfamily. org or visit www.ohelfamily.org

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th

5 Annual Puah Los Angeles Brunch Salutes LA Young Leadreship!

P

uah Institute has been helping the Jewish community find solutions for family building since 1978, when the first IVF baby, Louise Brown, was born. Guided by the late former Chief Rabbi Mordechai Eliahu z”tl and led by Rabbi Menachem Burstein, Puah Institute has helped forge the halachic path to fertility treatment for thousands of individuals and couple all over the world.

Today, 1 out of 6 couples face some type of infertility challenge. These Fertility issues differ from other health difficulties. Not only do they impact 2 people at once, but also, often, have halachic implications. The problem becomes even more complex due to the natural sensitive and emotional needs of couples yearning to build a family. By nature, family building is a private matter - leaving those in search of a solution in a quandary: How best to find help?

PUAH Institute responds to every referral and inquiry on an individual basis. Its primary objective is to provide counseling, and, when needed, to help the individual/couple navigate through the multiple options which are available. The scientific development of reproductive medicine has been significant in the past 20 years - and Puah has been helping couples all along find the best way to have the child of their dreams, al pi halacha. Genetic issues as well as fertility preservation are two areas where there have been major medical developments which benefit the community greatly.

Puah Institute is honored to facilitate a vital component of these services which will guarantee healthier babies and healthier families. For example, when a young adult is diag-

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nosed with cancer, Puah is part of the team to help preserve the genetic material before treatment, and provide hope and possibility of generations to be born.

All these efforts will celebrate our 5th Annual West Coast Brunch, hosted by Rafi and Esther Katz on Sunday, August 11, 2013 at 10 AM. This year, PUAH Institute will salute the Young Leadership team who has helped support Puah’s efforts in building future generations: Jonathan & Tzippora Coronel Simcha & Karina Mann David & Ahuva Goldstein Yaakov & Avigail Rosenblatt Ezra & Margot Grabie Joshua & Rachel Tomaszewski Kenneth & Shoshy Klein Elliot & Ahuva Deena Zemel Racheli & Shua Lebovics Rabbi Gideon Weitzman, director of , is the guest speaker. He is available for private and free consultation whilst in Los Angeles, from Sunday August 11th until Tuesday August 13th.

For appointments, please call Lea Davidson 718.336.0603 or email puahfamily@gmail.com It is truly gratifying to know that our joint, seamless efforts and goodwill will result in the fulfillment of dreams and in the perpetuation of Am Yisrael. We are confident that working together will enable PUAH to reach out, educate, alert and inform parents, physicians, rabbis, and the greater Jewish community about the ever growing opportunities of fertility treatment, and to do so according to Halacha and Jewish ethical teachings.

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27

Touro T ouro Co Corner rner

Which Came Which Wh Came F First— irst— The Cho Chokk or tthe he Mishpat?

Miishpat? or RABBI HA R OLD RABINOWITZ

T

here it is again! In next week’s Parsha—R Re’eh—just nan. Only last week, as it was in last week’s, Va’eschaan it haappened much more often. I am refer e ring to the phrase, “HaaChukim v’haMispatim—often translated as “tthe statutes and the laaws,” but we really don’t haave a saatisfaactory term that captures what we mean by each term. A Chok (singular of the word, Chukim) means a laaw where the rationaal is not immediaately clear. Though there are many such laaws in the Torah—the most prominent Chok (really the quintessential Chok) being the Red Heifeerr, the Paarrah Adumah—but there is no shortage of commentaries and learned Rabbis offer e ing reasons for precepts we ostensibly think don’t haave reasons.

In the case of Paarrah Adumah, for example, the precept is understood to be an atonement for the Sin of the Golden Calf, committed by the Israelites when Moses was thought to be laate coming down from Mount Sinaaii. Thaat has always seemed to me to be a very reasonaable explaana n tion. Yes e , there are aspects of the precept thaat seem contradictory or at least paradoxical: why, for example, does the water containing the ashes of the Paarrah Adumah render a person defiled by exposure to a corpse ritually clean, yet it makes e the Kohein who sprinkles the mixture tamei—impure? All right—a good question, but even here I haave seen perfectly credible and plausible explanaations.

Mishhpatim (plural form of Miishpat), on the other hand, are thought to be precepts and laaws that are logical— l or, to speak more carefully, that would reasonaably be expected to exist in most societies even without any mention of them by the Torah. Now the question that’s bothering me this week is this: in the many places in Sefer Devarim (Deuteronomy) where the conjoined phrase “HaChukim veHaamishhpatim” appears—ten times in Parshas Va’eschanan!—why does Chukim always come before Mishhpatim? If Mishhpatim are more elemental, more logical, more reasonaable than Chukim, shouldn’t Mishhpatim come first? (Start with whaat one can understand; then go on to the mysterious.)

One answer might be provided if we consider a Midrash 28

on Shemos 24:7, in which Hashem approaches many nations of the world aan nd offeers them the Torah h.. The Th Midrash reads: He [G-d] appeared to the Children of Esau the Wicked and said to them, “ Will you accept the Torah?” “ Wha ht is written in it?” they said to Him. He said, “Thou shalt not murderr.” They said to Him,“The very heritage which our father [Isaac]] left us was: ‘And by the sword shalt thou live” [and so they declined]. He then appeared to the children of Amon and Moab and said to them: “ Will you accept the Torah?” “ Wha h t is written in it?” they said to Him. He said,“Thou shalt not commit adultery.” They said to him,“ We are all children of adulterers, as it is said, ‘Thus were both the daughters of Lot with child by their father’” [and so they deeclined]. Then He appeared to the children of Ishmael and said to them, “ Will you accept the Torah?” They said to Him, “ Wha h t is written in it?”

And He said, “Thou shalt not steal.”” They said to Him, “The very blessing that was pronounced on our father was,‘And he shall be as a wild ass of a man; his hand shall be upon everything” [and so they declined]. But when He came to the Israelites, and “at His right Hand was a fiery laaw unto them,” they all cried out, “All that the Lord hath spoken will we do and obey [na’aseh venishma].

Now, many commentaries ask, Why did G-d give these naations as examples of whaat was in the Torah precepts thaat they were already commanded to obey? Murderr, adultery, stealing—these are all among the Seven Noachide laaws that apply to all humankind, so why ask them if they will accept laaws they are commanded to accept already? Why not see how they feel about laws with which they are not familiar, like Kasruth or circumcision?

Many answers are given,, but the one I like best is: Wha hat

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is considered “stealing” in the laws of the Torah may not be considered stealing in the Noachide laws. For example, consider a person who loses something that anyone would reasonably consider lost for all time–say a watch falling over the side of a boat in the middle of an ocean voyage. If the watch is found later (in the belly of a large fish, say), and it has the name of the person inscribed on the watch, in Jewish law, the owner might consider that he had given up ever seeing the watch again and relinquished his ownership of it—and thus would refuse accepting the watch in the near-miraculous event it is found one day. But for a Noachide, he might never relinquish his ownership of the watch and will accept it from anyone who found it. In the first case, a Torahobservant person might consider accepting the watch a form of stealing; in the latter case, the Noachide would not consider it stealing.

So what G-d is asking the nations when He offers them the Torah is: would you be willing to accept a deeper, more refined understanding of what constitutes stealing (or murder or adultery) than the level of these prohibitions that have already been given to you? What this Midrash does is introduce the notion that even Mishpatim have an element of mystical Divine elements that are beyond the limited rationality of human beings.

In a famous address, Rabbi Soloveitchik, zt”l, analyzes a dispute between Rabbi Yishmael and Rabbi Akiva (brought by the Mekhilta) regarding how the B’nei Yisroel responded to the utterances of the Ten Commandments from Hashem. Rabbi Yishmael held that, “on the first five positive Commandments, they said “yes”, and on the last five negative Commandments, they said “no.” Rabbi Akiva held that the Israelites said “yes” to all ten Commandments.

Rabbi Soloveitchik explains that Rabbi Yishmael believes the Israelites expressed their approval of the first five Commandments, and their moral disapproval—in agreement with G-d’s pronouncement—of those crimes that form the second half of the Ten Commandments. Rabbi Akiva, on the other hand, accepted these Commandments without making any judgment about whether he agreed with the law or not.

Morality, he maintained, is not based on man’s cognitive abilities, even in regard to Mishpatim. Certain aspects are inaccessible to human moral exploration and illumination. Yet the entire structure of morality would collapse should society actually permit their violation.”

It is in this spirit that Maimonides says (in his “Eight Chapters,” his Introduction to Avot, chapter 6) that a person should not refrain from eating non-Kosher food because

he does not like the taste of that particular kind of food, but simply because it is forbidden.” Note how this practically eliminates the distinction between Chukim and Mishpatim. “In order to meticulously observe the Mishpatim, which form the very foundation of civilized society,” writes Rabbi Soloveitchik, “the community must be trained to observe Chukim as well as Mishpatim. Thus, “observe my Chukim” precedes “my Mishpatim.”

In his commentary on Psalm 147:20 (part of the morning service of Pesukei Dezimra), Rabbi Samson Raphael Hirsh writes (on the closing two verses: 19. He declares His word to Jacob, and his statutes and ordinances [chukav umishpatav—there’s that ordering again] to Israel. 20. But He has not done so with the nations, and even their ordinances [mishpatim] they know not.): As the receiver and preserver of the Divine Law, Israel occupies a unique position among the nations. The other nation lack the knowledge of the Chukim—of those “statutes” which confine the physical, sensual aspects of the individual personality within the proper bounds of moral purity and sanctification. In fact, they are ignorant even of the Mishpatim, which govern the life of the community as such by and through the commandments of righteousness, which no group within human society can do without. To those nations, society is not at all the result of lawful order. Instead, they believe that any concept of law is held by the views held at any given time and place concerning the needs of society, and thus their laws are based on expediency. They know nothing of the supreme Divine Law, the unreserved obedience to which will alone one day bring lasting peace and salvation to all the world, and for which G-d has placed Israel among the nations to act as its trustees.

So it seems the Chukim must come first, even though their rationale and reasons are less understood than those of Mishpatim. For without Chukim, we would be blind to those elements—that there even are such elements—of Mishpatim (and of the law in general) that remain deep beneath the mystical mechanism of Creation, and hidden within the unfathomable Mind of G-d.

So it seems the Chukim must come first, even though their rationale and reasons are less understood than those of Mishpatim.

Rabbi Harold Rabinowitz is the Director of Student Success and a member of the faculty of Touro College Los Angeles. He received smichah from Rabbi Joseph B. Soloveitchik at Yeshiva University and served as rabbi of Cong. Beth Israel of Malden, Massachuetts, and on the Va’ad Beth Din of Massachusetts. He edits the “Touro Corner” column for TCLA.

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29

The Observant Jew

It’s on the Tip of My Tongue RABBI JONATHAN GEWIRTZ

I

t’s no coincidence that one of the strongest muscles in the human body your tongue. While you might have to exercise to keep your heart healthy, or to pump up your arms, the tongue is plenty busy helping you eat, pushing saliva down your throat even while you sleep, and, of course, twisting and contorting to form sounds and words.

While the tongue is not considered an involuntary muscle because you can consciously use it, in many cases, it appears to act like one because the brain seems to have fallen out of the loop. It’s amazing how many words can come out of the mouth without actually having passed through the brain’s logic filters to see whether they should be uttered. [Please don’t rely on anything I’m writing here for a scientific paper. You will probably get laughed out of the room.]

If we took the time to think before we spoke, we might find that we said a lot less, or that what we said came out a lot differently than the way it started out when the first instincts to say something kicked in. But I don’t expect to spark a revolution and see people change what they’ve been doing their whole lives. I don’t know if any such people even exist, though I do recall hearing that someone had spotted a fellow like that in Europe in the 1800s.

Today, though, I’d like to point out that most of us have a filtering system which functions nearly all the time, and it stops us from saying things. The problem is that someone must have put the batteries in backwards, because it only works for things that we SHOULD be saying.

For example, you see a co-worker with a nice tie. You think,

30

When you have a chance to compliment someone, don’t bite your tongue.

“That really looks good.” You have an inkling that maybe you should tell him what you think, but you stop yourself. “What’s the big deal? Of course he knows it’s nice. Why else would he have bought it?” So we don’t say anything and go about our business.

At lunch, he goes and gets a haircut. Whoa… it’s REALLY short. You go over with a big grin and say, “What happened? Did you get in a fight with a lawnmower?” Oops. Maybe he likes it short. Or worse, maybe he doesn’t and he’s unhappy about it, but can do nothing until it grows back in a couple weeks. Too late now, the words are already out of your mouth and the damage has been done, even if he’s a good sport about it. So why did we say something now when it was nasty, but not before when it was nice? It’s that filtering mechanism that’s out of whack and doing things backwards.

As kids, we learn about the taste receptors on the tongue. Bitterness is tasted all the way in the back of the tongue, near the throat.

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Sour is tasted along the sides in the middle of the tongue. Salty is tasted on the two sides at the front of the tongue, but the tip of the tongue is reserved for sweetness.

I believe that’s very telling when it comes to speech. If you’ve got something nasty to say, remember that bitterness should be kept at the back of your mouth. Just swallow those words as they will likely hurt someone, not the least of whom is you.

If your comment is sour, because you’re half-joking and halfserious, or it’s a bit salty, because it’s funny to you but the listener might not take it that way, push the words to the side and think twice before saying them. Maybe that’s why the jaw is curved, so you can bite your tongue on both sides at once.

But sweetness, that’s front and center because it’s time to let those words flow. When you have a chance to compliment someone, don’t bite your tongue. Wag it like a happy dog seeing its beloved master after a long day. Take the first opportunity to say something nice, and don’t assume they’re tired of hearing it.

When my mother a”h was sick, I got in the habit of calling her as soon as it struck my fancy. I didn’t say, “I’ll wait until later,” because I realized that there wouldn’t always be a later. Because I knew she was bed-ridden and often bored, I figured she’d probably enjoy my call. If she was busy, that was OK, because she knew I cared.

When it came to bad news or difficulties, I didn’t mention them. She had enough to worry about, so why bother her? If she was supposed to find out, she’d find out from someone else. I didn’t

complain to her because my problems paled in comparison to hers.

I just swallowed the bitterness and guess what? It didn’t hurt me.

She has passed on now, but I haven’t forgotten the lessons I learned. When I think of someone, like my wife, my father, my kids, siblings, or friends, I try to act on the thought and let them know I was thinking of them. Surprisingly, no one has ever said, “I know you love me, you don’t have to say it.”

When I see someone with a nice tie, I’ll usually tell him,“I really like your tie!” If it’s not nice, it’s none of my business. If someone made a mistake I’ll often clam up but if he did a good job, I won’t assume he knows it. People like to hear it from others so I try to say something. Of course, there’s that filter to deal with.

That’s when I have to push the thoughts of procrastination out of my mind and just remind myself that nice things like this should be on the tip of my tongue.

Jonathan Gewirtz is a freelance writer whose work has appeared in publications around the world. He also operates JewishSpeechWriter.com, where you can order a custom-made speech for your next special occasion.

HELP PUBLISH THESE ARTICLES! We are currently gearing up for publication of a book of Obervant Jew articles. Reread your favorites; laugh, cry, scratch your head in confusion, just like the very first time! Sponsorship opportunities are available and necessary.

For more information, or to sign up for the Migdal Ohr, his weekly PDF Dvar Torah in English, e-mail info@JewishSpeechWriter.com and put Publication Sponsorship or Subscribe in the subject. © 2013 by Jonathan Gewirtz. All rights reserved.

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Nursing Strikes

SARA CHANA SILVERSTEIN, IBCLC RH (AHG)

S

ometimes, seemly randomly, babies decide to go on a nursing strike. It usually happens so quickly, and out of the blue, that moms are a bit shocked. “Everything was going so well, then little Chanie just rejected me,” is what a woman will proclaim. Nursing strikes are usually temporary but the mom needs to do some investigation work because there usually is a reason to for the baby’s refusal of the breast. If the baby is on a nursing strike here are the steps to take:

3.

4.

LOOK INSIDE YOUR CHILD’S MOUTH for cold sores—which can make breastfeeding very painful.

Here are the steps to take if the baby is on a nursing strike:

IF YOUR CHILD RECENTLY BIT YOU and you gave a startled, painful or angry reaction, as normal and reflexive as it might be, may have frightened your baby from repeating that experience.

1.

5.

VISIT YOUR PEDIATRICIAN to rule out the possibility of your baby having an ear infection or fluid in her ear. An ear infection can cause pressure in the baby’s ear, making it too painful to breastfeed.

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2.

CHECK TO SEE IF YOUR BABY HAS A STUFFY NOSE. Since a baby’s mouth is entirely closed during breastfeeding, a stuffy nose can cause trouble breathing and create the uncomfortable sensation of suffocating while attempting to nurse.

IF A BABY HAD TROUBLE BREASTFEEDING, and rather than address any nursing issues directly, the baby was supplemented with more bottles, then this baby may want to choose the bottle over the breast.

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Solutions: t *' 5)& t *' 5)& $)*-% $)*-% )"4 "/ )"4 "/ &"3 &"3 */'&$5*0/ */'&$5*0/ or fluid in the ear, simply treating the ear problem should resolve the breastfeeding issue. t *' :063 $)*-% )"4 " 456'': /04& try clearing t *' :063 $)*-% )"4 " 456'': /04& the nose with saline solution, an antihistamine or an herbal antihistamine before you breastfeed. t *' :063 $)*-% )"4 $0-% 403&4 they are the result t *' :063 $)*-% )"4 $0-% 403&4 of a virus that your doctor or natural practitioner can help you to address. While the sores are healing, you can maintain nutrition and hydration by giving your child breastmilk that you have frozen into the form of soothing popsicles. t *' :063 $)*-% #*5&4 :06 "/% :06 4$3&". t *' :063 $)*-% #*5&4 :06 "/% :06 4$3&". you should look your baby in the eyes, being firm and direct, and gently say that you hurt mommy when you bite, so let’s try it again without biting. t *' :063 #"#: 45011&% /634*/( %6& 50 "/ t *' :063 #"#: 45011&% /634*/( %6& 50 "/ IINABILITY NABILITY TO TO BREASTFEED PROPERLY, BREASTFEED P ROPERLY, then working with a breastfeeding expert is a good choice. Using an SNS (supplemental nursing system) first on your finger to hydrate your baby, then putting the SNS on your breast may be the answer. See Tools-Finger feeding and Tools-SNS.

A very successful approach to getting the baby back on the breast afte t r a nursing strike is:

T TAKING AKING A BATH BATH WITH WITH Y YOUR O UR B BABY ABY Tak a ing a bath with your baby to get your baby to re-latch onto the breast is also called a re-birthing. There is something about yo and th bab b ing in th at r tog th r that cr at th e S h f b t b a b a a t f a d s

is a Lactation Lactation Consultant, Consultant, Sara Chana Sara Chana SSilverstein, ilverstein, IBCLC IBCLC RH (AHG) (AH A G) is ith tw enty yyears eClassical C lassical H Homeopath, omeopath, aand nd R Registered egistered H Herbalist erbalist w with twenty ears of exp experrience. ience. She She migrates miigrates ffrom rom New New York York and and spends spends her her summers summers in Los Los AnAngeles ge les seeing seeing clients clients ffrom rom nnewborns ewborns to the the elderly. elderly. SShe he hhelps elps w with ith all all medical medical cconditions onditions aand nd sspecializes pecializes in in bbreastfeeding, reastfeeding, bbirthing irthing aand hildren’s hhealth. nd cchildren’ ealth.

SShe he can can bbee reached reached aatt 917-587-0262 or or SSarachanala@gmail.com arachanala@ggmail.com

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VEGAN THAI THAI LE LETTUCE TTUCE CUPS CUPS WITH WITH P PEANUT EANUT S SAUCE AUCE Th hese Th hai flavorred e to ofu lettuce wrraps a use duck sauc sau e to give a bonus of sweet tangy gy flavvor or.

T Times imes Prep Time : 20 min Cook Time : 20 min Ready Time : 40 min IIngredients ngredients 16 ounce extra firm tofu 1/2 cup Gold’s H Hott aand Spicy Duck Sauce 2 tablespoons toasted sesame oil 1 tablespoon extra virgin olive oil 2 (8-oz. packages) baby bella mushrooms, sliced 1/8 teaspoon salt 1/8 ground black pepper 1/4 teaspoon garlic powder 1 large iceberg lettuce 2 cups shredded carrots 1 cup chopped cilantro 3 tablespoons creamy peanut peanut sauce butter fo or the peanu 4 tablespoons Gold’s Hot and Spicy Duck sauce for o the peanut p sauce 2 tablespoons lime juice for o the peanut sauce 2 tablespoons rice vinegar inegar fo or the peanut sauce 2 tablespoons orange juice for o the peanut sauce

Servings

D Directions irections Dice tofu and place it in a bowl with 1/2 cup Gold’s Hot and Spicy Duck Sauce Mix it well so the tofu gets well coated with the sauce. Set aside and let it marinate for o 15 minutes Heat olive oil in a large skillet. Add mushrooms mss, saltt, pepper and garlic powder and cook at medium heat for o 10 minut m es. Set aside In a non stick pan, heat sesame oil. Add tofu with sauce and cook on high for o 3 minutes Reduce heat and cook at medium heat for o another an 7-10 minutes or until tofu is caramelized and all the sauce has been absorbed. Remove from heat and let cool To make the sauce, combine all the ingredients and disk well until creamy Beffo ore serving carefully separate lettuce leaves, keeping them whole.

Fill the lettuce “cups c ” with tofu, shredded carrotss, cooked mushrooms and chopped cilantro.

Drizzle sauce on top of each lettuce cup. R Reprinted eprinted with with permission permission from from www www.joyofkosher.com. w.joyoffkkosher.com.

B BUTTERSCOTCH UTTERSCOTCH B BROWNIES ROWNIES Times Times Prep Time : 10 min Cook Time : 30 min Ready Time : 40 min Ingredients Ingredients 1/2 cup oil 2 cups packed brown sugar 2 teaspoons vanilla 2 eggs 1 1/2 cups all-purpose flour 2 teaspoons baking powder 3/4 teaspoon salt 1/2 cup chocolate chips optional

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Servings Servings 20 people

Directions D irections Heat oven to 350°F/175°C 350°F/175°C. M vanilla and eggs. Stir in re in 9×13 pan. Bake 30 min minut squares while warm.

(Note: I don’t always cut w it doesn’t matter but a bit harden a bit when cool m Reprinted R eprinted w with ith ppermission ermission ffrom rom w www.joyofkosher.com. jyf

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ROOM WANTED Single religious lady looking for room to rent in the Pico-Robertson/West LA area. With bathroom or use of bathroom. Please call 818-344-4887

• www.thejewishlink.com • info@communitylinks.info

July 26, 2013 • 323-965-1544 • info@communitylinks.info • www.thejewishlink.com

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July 26, 2013• 323-965-1544 •

• www.thejewishlink.com • info@communitylinks.info

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July 26, 2013 • 323-965-1544 • info@communitylinks.info • www.thejewishlink.com

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