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Yosef Ben Lechner

About Me


Image Hosting ..... "A parable: To what can this be compared? A ravishing maiden, hidden deep within her palace. She has one lover, unknown to anyone, hidden too. Out of love for her, the lover passes by her gate constantly, lifting his eyes to ever side. Knowing that her lover hovers about her gate constantly, what does she do? She opens a little window in her hidden palace, revealing her face to her lover, then swiftly withdraws, concealing herself. No one near him sees or reflects, only the lover, and his heart and his soul and everything within him flow out to her. He knows that out of love for him, she rvealed herself for that one moment to awaken love in him. "So it is with a word of Torah: .....'In the hour of man's departure neither silver nor gold nor precious stones nor pearls accompany him, but only Torah and good works; as it is said, "When thou walkest it shall lead thee, when thou liest down it shall watch over thee, and when thou awakest it shall talk with thee" (Tehillim)- "when thou walkest it shall lead thee"-in this world; "when thou liest down it shall watch over thee"-in the grave; "and when thou awakest it shall talk with thee"-in the World to Come'From the theory of Torah which underlies the whole of Talmudic doctrine, it inevitably follows that the way to the living of the moral life must be sought, and could only be found, in the Divine Revelation. What the Torah commands and prohibits is the sure guidance, and morality consists in compliance with its precepts. This thought is quite explicitly expressed by the Rabbis.The Rabbis make this comment on the phrase, 'These words, which I command thee this day, shall be upon thine heart' (Deut. 6:4-9), Shema Yisrael: 'Put these words upon your heart that thereby you may recognize the Holy One, blessed be He, and cleave to His ways'.Not only in His commandments did God provide the human being with guidance to the true way of life, but in Himself He set the example which is to be followed. The Imitation of God is, in Rabbinic literature, set forward as the ideal after which man should strive. God is the Pattern after which human life must be delineated. Conspicuous in Him are the qualities which should be prominent in human conduct. This doctrine is taught in several places: 'What means the text, "Ye shall walk after the Lord your God" (Deut. xiii. 4)? Is it, then, possible for a man to walk after the Shechinah of which it is written, "The Lord thy God is a devouring fire" (ibid. iv. 24)? The meaning is to follow the attributes of the Holy One, blessed be He: as He clothed the naked (Gen. iii. 21), so do you clothe the naked; as He visited the sick (ibid. xviii. I), so do you visit the sick; as He comforted mourners (ibid. xxv. II), so do you comfort those who mourn; as He buried the dead (Deut. xxxiv. 6), so do you bury the dead' (Sot. 14a). '''To walk in all His ways" (Deut. xi. 22)-i.e. the characteristics of the Holy One, blessed be He; as it is said, "The Lord, a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth" (Exod. xxxiv. 6); and it is said, "Whosoever shall be called by (sic) the name of the Lord shall be delivered" (Joel ii. 32). But how is it possible for a man to be called by the name of the Holy One, blessed be He? As the All-present is called compassionate and gracious, so be you also compassionate and gracious, and offering free gifts to all. As the Holy One, blessed be He, is called righteous (Ps. cxlv. 17), be you also righteous; as He is called loving (ibid.), be you also loving' (Sifre Deut. § 49; 8sa). '''This is my God and I will adorn (sic) Him" (Exod. xv. 2) Is it, then, possible to adorn God? Yes, by resembling Him; as He is compassionate and gracious, be also compassionate and gracious' (Mech. ad loc.; 37a). 'The King has a retinue; what is its duty? To imitate the King' (Sifra to Lev. xix. 2). 'Be like Me; as I repay good for evil, so do you repay good for evil' (Exod. R. XXVI. 2). 'A man should always learn from the mind of his Maker. Behold the Holy One, blessed be He, ignored (lofty) mountains and hills and caused his Shechinah to alight on Mount Sinai (which is lowly), and ignored all the fine trees and caused His Shechinah to alight upon a bush' (Sot. 5a). Similarly, man should not be haughty and should associate with the humble.

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Its hard to discuss Jews, Judaism, Jewish beliefs, Jewish spirituality, or Jewish anything, without discussing Jewish community. Not that we are a tightly knit group united on everything. Far from it. Community does not mean unity of opinion, or action. But being Jewish does mean having a profound love and respect for the ideal of community. It means seeing ourselves as a sacred link between past and future, a link that is shared with all other Jews, forming a sort of mystical continuity. It also means that, however much we may disagree on things, we have a common destiny. We believe that we will accomplish G-d's task not individually, but together as one. We must be positive towards each other and not negative; open, not close minded; because ultimately we are family.God said, "Let there be light!" and there was light. God saw how good the light was and God separated the light from the darkness. -GENESIS 1:3-4 .......... Rabbi Yitshak said, 'The light created by God in the act of Creation flared from one end of the universe to the other and was hidden away, reserved for the righteous in the world that is coming, as is written: Light is sown for the righteous (Psalm 97: 11 ). .......... This notion is based on the Midrash: "With the light created by God on the first day, Adam could gaze and see from one end of the universe to the other. Since God foresaw the corrupt deeds of the generation of Enosh and the generation of the Flood, He hid the light from them. Where did He hide it? In the Garden of Eden for the righteous, as is written: Light is sown for the righteous." .......... Then the worlds will be fragrant, and all will be one. But until the world that is coming arrives, it is stored and hidden away." .......... Rabbi Yehudah responded, "If the light were completely hidden, the world would not exist for even a moment! Rather, it is hidden and sown like a seed, giving birth to seeds and fruit. Thereby the world is sustained. Every single day, a ray of that light shines into the world, animating everything; with that ray God feeds the world. And everywhere that Torah is studied at night, one thread-thin ray appears from that hidden light and flows down upon those absorbed in her. .......... In the Talmud, Resh Lakish explains that whoever studies Torah at night is extended "a thread-thin ray of love" during the day. The Ba'al Shem Tov, the founder of Hasidism, explains that the light of Creation is hidden within the Torah, and so whoever studies Torah can see from one end of the world to the other. .......... Since the first day, the light has never been fully revealed,but it is vital to the world, renewing each day the act of Creation." This parallels the expression in the morning prayer: "Lord of wonders, who renews in His goodness every day continually the act of Creation."

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