It is one of the happy incidents of the federal system that a single courageous state may, if its citizens choose, serve as a laboratory;and try novel social and economic experiments without risk to the rest of the country.
U.S. Supreme Court Justice Louis Brandeis
Thursday, February 25, 2010
Monday, February 22, 2010
Free from worries
"While everyone would want, if possible, a life free from petty worries, the deep-seated anxiety of a true leader is rooted in the inexplicable paradoxes of existence. Rather than being dejected by them, he uses all of his strength to bring sweetening and rectification wherever possible."
R' Yitzchak Ginsburg
R' Yitzchak Ginsburg
Sunday, February 21, 2010
No remorse
Interesting article in the NY Daily about the recent assassination of Mahmoud Al-Mabhouh, I think it frames the issue perfectly namely that this man was a terrorist, he was helping sponsor violence against a sovereign nation and his death should not and was not tragic. Anyway I saw this when I woke up this morning and thought it was worth having my own say as I’ve been thoroughly confused by the coverage of this event in the media over the last week. Enjoy that last line and take note, this is what happens to those who seek to do us harm.
On a more personal note, this is my own take: The Torah teaches us not to murder, but Chazal tell us that if someone plans on killing you, you’re to wake up early and kill them first. This is an interesting seeming contradiction. But when we examine the root of the two lines we realize that there is no contradiction. The first line commands us not to murder, murder in this case being an unprovoked attack, killing someone for no reason, someone who never intended us harm. The next line says if we know someone intends to kill us, we shouldn’t let them and we should employ any means necessary to stop them from doing so and sometimes this means that we must kill others so that we ourselves can be safe. This is exactly the principal that Israel demonstrated, if they indeed killed Mahmoud Al-Mabhouh. By killing him they helped ensure the safety of those who he was actively seeking to do harm to. This is what had be done. So let Europe get all up in arms about it and then when the dust has settled let’s remember why these actions are necessary.
My favorite lines from the article:
While Europe is up in arms over the slaying of top Hamas guerrilla Mahmoud Al-Mabhouh - and everyone blames the Mossad - the near-unanimous verdict in Israel: mission accomplished.
Self-described Tel Aviv "Communist" Haish Harel gave a thumbs-up to the Jan. 20 assassination in Dubai, which has brought Israel a blizzard of unwanted international attention."He wasn't a civilian. He was a fighter, and he was still active," one of a tiny minority of Israeli Jews who vote for a left-wing, Israeli Arab-led party, Harel insisted, "A sovereign state has the right to defend itself. It's better to do it like this, surgically, than by sending the infantry into Gaza."
Early last year, Mabhouh gave an interview to Al Jazeera in Damascus in which he admitted taking part in the kidnapping and killing of two Israeli soldiers in 1989."To the Israelis, my hands are stained with blood, but to God? This is what matters," said Mabhouh, whom the Israelis say was involved in smuggling weapons to Gaza from Iran.
"Any country in Israel's position has a right to eradicate these kind of people," Willie Malkinson said. "The world is now a safer place." As his soldiers gathered round, a young sergeant concluded on a buoyant note. "The Hamasniks should be afraid," he said. "Write this down: Hamas, Hezbollah, all the terrorists - we're coming for you."
On a more personal note, this is my own take: The Torah teaches us not to murder, but Chazal tell us that if someone plans on killing you, you’re to wake up early and kill them first. This is an interesting seeming contradiction. But when we examine the root of the two lines we realize that there is no contradiction. The first line commands us not to murder, murder in this case being an unprovoked attack, killing someone for no reason, someone who never intended us harm. The next line says if we know someone intends to kill us, we shouldn’t let them and we should employ any means necessary to stop them from doing so and sometimes this means that we must kill others so that we ourselves can be safe. This is exactly the principal that Israel demonstrated, if they indeed killed Mahmoud Al-Mabhouh. By killing him they helped ensure the safety of those who he was actively seeking to do harm to. This is what had be done. So let Europe get all up in arms about it and then when the dust has settled let’s remember why these actions are necessary.
My favorite lines from the article:
While Europe is up in arms over the slaying of top Hamas guerrilla Mahmoud Al-Mabhouh - and everyone blames the Mossad - the near-unanimous verdict in Israel: mission accomplished.
Self-described Tel Aviv "Communist" Haish Harel gave a thumbs-up to the Jan. 20 assassination in Dubai, which has brought Israel a blizzard of unwanted international attention."He wasn't a civilian. He was a fighter, and he was still active," one of a tiny minority of Israeli Jews who vote for a left-wing, Israeli Arab-led party, Harel insisted, "A sovereign state has the right to defend itself. It's better to do it like this, surgically, than by sending the infantry into Gaza."
Early last year, Mabhouh gave an interview to Al Jazeera in Damascus in which he admitted taking part in the kidnapping and killing of two Israeli soldiers in 1989."To the Israelis, my hands are stained with blood, but to God? This is what matters," said Mabhouh, whom the Israelis say was involved in smuggling weapons to Gaza from Iran.
"Any country in Israel's position has a right to eradicate these kind of people," Willie Malkinson said. "The world is now a safer place." As his soldiers gathered round, a young sergeant concluded on a buoyant note. "The Hamasniks should be afraid," he said. "Write this down: Hamas, Hezbollah, all the terrorists - we're coming for you."
Thursday, February 18, 2010
Chapter 1: Welcoming Shabbos
I recently received a wonderful book, from a close friend called “Nefesh Shimshon, Shabbos Kodesh” by Rav Shimshon Dovid Pincus. In his note he asked me to learn everything in the book and teach it to him, I thought I could teach it to everyone by posting excerpts every week. Enjoy.
Why is Shabbos in particular treated as an individual? We refer to Shabbos as a guest in our home. None of the Yomim Tovim or other mitzvos are depicted as personalities, besides Shabbos. Tefillin is a mitzvah, mezuzah is a mitzvah, and Pesach and Shavous are also mitzvos.
Shabbos is a personality.
So let us understand who Shabbos is. Whom are we welcoming when the sun sets on Friday? We are not asking, “What is Shabbos?” Rather, we are asking, “Who is Shabbos”…When Shabbos enters, our entire avodah is through song.
Why?
Some things simply cannot be expressed in words. For example let us imagine someone in pain; something is hurting him. He meets a friend who has never experienced pain (Of course, there is no such person. But let us pretend for a moment that there is.) Now, there is no way in this world that the person in pain will succeed in explaining to his friend the meaning of, “It hurts me.” Only someone who has felt pain himself can relate to “It hurts me.” He recalls the pain once felt and understands what the person is telling him… The only language for communicating things too deep for words is song. If our ear is attuned, we hear the moving message borne by the melody. But a coarse and insensitive person will miss it.
When Shabbos begins, we attain such closeness to Hashem that it cannot be expressed in words. So, at the exalted moment, we don’t talk; we sing. Nothing less will do. Whoever has an attuned ear understands that there is no other way to express the neshamah’s joy over the coming of Shabbos Kodesh. If someone doesn’t understand, there is no way to explain it…This is what Shabbos is all about. It strikes a chord hidden deep within the Jewish heart. It is the point of connection between us and Hashem. We asked before: “Who is Shabbos? Who is this personality?” Now we can answer: This ‘personality’ is actually Hashem. For Chazal tell us that ‘Shabbos’ is one of Hashems names. Love of Shabbos flows from love for Hashem. And desecrating Shabbos is the opposite of this love.
One reason we don’t feel the presence of Shabbos is because we don’t know how to greet her. We don’t give her the welcome she deserves. If we work on this, we will feel the holiness of Shabbos much more, and this feeling will open up the great fountain of berachah that Shabbos is, showering goodness and blessing upon us all week long.
Why is Shabbos in particular treated as an individual? We refer to Shabbos as a guest in our home. None of the Yomim Tovim or other mitzvos are depicted as personalities, besides Shabbos. Tefillin is a mitzvah, mezuzah is a mitzvah, and Pesach and Shavous are also mitzvos.
Shabbos is a personality.
So let us understand who Shabbos is. Whom are we welcoming when the sun sets on Friday? We are not asking, “What is Shabbos?” Rather, we are asking, “Who is Shabbos”…When Shabbos enters, our entire avodah is through song.
Why?
Some things simply cannot be expressed in words. For example let us imagine someone in pain; something is hurting him. He meets a friend who has never experienced pain (Of course, there is no such person. But let us pretend for a moment that there is.) Now, there is no way in this world that the person in pain will succeed in explaining to his friend the meaning of, “It hurts me.” Only someone who has felt pain himself can relate to “It hurts me.” He recalls the pain once felt and understands what the person is telling him… The only language for communicating things too deep for words is song. If our ear is attuned, we hear the moving message borne by the melody. But a coarse and insensitive person will miss it.
When Shabbos begins, we attain such closeness to Hashem that it cannot be expressed in words. So, at the exalted moment, we don’t talk; we sing. Nothing less will do. Whoever has an attuned ear understands that there is no other way to express the neshamah’s joy over the coming of Shabbos Kodesh. If someone doesn’t understand, there is no way to explain it…This is what Shabbos is all about. It strikes a chord hidden deep within the Jewish heart. It is the point of connection between us and Hashem. We asked before: “Who is Shabbos? Who is this personality?” Now we can answer: This ‘personality’ is actually Hashem. For Chazal tell us that ‘Shabbos’ is one of Hashems names. Love of Shabbos flows from love for Hashem. And desecrating Shabbos is the opposite of this love.
One reason we don’t feel the presence of Shabbos is because we don’t know how to greet her. We don’t give her the welcome she deserves. If we work on this, we will feel the holiness of Shabbos much more, and this feeling will open up the great fountain of berachah that Shabbos is, showering goodness and blessing upon us all week long.
Tuesday, February 16, 2010
The motion in the Ocean
I awoke with flurries falling outside my window, it’s been sometime since I last sat down to write, I find that writing for me is rhythmic I fall in and I fall out.
Life has been interesting; school is getting harder and challenging me in new and interesting ways. I spent much of my life just getting by on my intelligence alone. Now I’ve been made to work and work hard at improving my writing and analysis skills. My classes are filled with adults who are much older and more experienced then I.
I’m enjoying the challenge of it all.
I’ve also settled into a nice religious rhythm, I wrote awhile back that I’ve learned to be religious and just shut the hell up about it. When I wrote that what I meant was that for the longest time I had to struggle, really struggle and fight with everything that I was learning. Every step was a huge momentous occasion of either victory or defeat. Now? It’s just a part of me, I’ve stopped feeling awkward when I’m speaking with people and they invite me out Friday night I quietly and firmly say sorry its Shabbat how about the next night? Or when I’m looking for a job, it’s not such a struggle to say, I have to leave by midday-ish on Friday so I have time to get ready for Shabbat. I felt that for the longest time I was a religious Jew in hiding. That I was constantly praying that I wouldn't run into issues where I had to make an issue out of my practice.
I've always understood that I’m making a choice, no matter what; keeping Shabbat is a choice just like anything else in that regard. But it’s also not completely my choice anymore; with every passing week that I continue to make that choice it has and continues to become part of who I am. So to contradict myself, it’s my choice but it is not really my choice anymore. There is momentum that has built behind me that compels me to continue making that choice which makes it easier and easier to do so with every passing week. It’s just who I am now I still struggle and still question but I’ve also made my decisions and I’ve learned to be more comfortable with them.
While I make those choices time keeps ticking away. The winter has settled in all around me and I look out my window and see the snow lightly falling and feel profoundly grateful for all that I have and all I’ve been given. I thank the creator when I bow my head in prayer for all that I have been granted and all that I have been denied. The world despite its problems, despite my struggles is a beautiful place in all its imperfection. I’ll end this morning with some words about Chanukah spoken by the Lubavitcher Rebbe:
“On the first night of Chanukah, all eight candleholders stand before you. But you light only one. Tomorrow night you shall light two. You know that eventually you will light all eight. From which we learn two things: First: Move step by step in life. Take things on at a pace you can handle. Second: Always grow. Always keep moving. If you did one good thing yesterday, do two today. Your ultimate achievement is always one step ahead.”
Life has been interesting; school is getting harder and challenging me in new and interesting ways. I spent much of my life just getting by on my intelligence alone. Now I’ve been made to work and work hard at improving my writing and analysis skills. My classes are filled with adults who are much older and more experienced then I.
I’m enjoying the challenge of it all.
I’ve also settled into a nice religious rhythm, I wrote awhile back that I’ve learned to be religious and just shut the hell up about it. When I wrote that what I meant was that for the longest time I had to struggle, really struggle and fight with everything that I was learning. Every step was a huge momentous occasion of either victory or defeat. Now? It’s just a part of me, I’ve stopped feeling awkward when I’m speaking with people and they invite me out Friday night I quietly and firmly say sorry its Shabbat how about the next night? Or when I’m looking for a job, it’s not such a struggle to say, I have to leave by midday-ish on Friday so I have time to get ready for Shabbat. I felt that for the longest time I was a religious Jew in hiding. That I was constantly praying that I wouldn't run into issues where I had to make an issue out of my practice.
I've always understood that I’m making a choice, no matter what; keeping Shabbat is a choice just like anything else in that regard. But it’s also not completely my choice anymore; with every passing week that I continue to make that choice it has and continues to become part of who I am. So to contradict myself, it’s my choice but it is not really my choice anymore. There is momentum that has built behind me that compels me to continue making that choice which makes it easier and easier to do so with every passing week. It’s just who I am now I still struggle and still question but I’ve also made my decisions and I’ve learned to be more comfortable with them.
While I make those choices time keeps ticking away. The winter has settled in all around me and I look out my window and see the snow lightly falling and feel profoundly grateful for all that I have and all I’ve been given. I thank the creator when I bow my head in prayer for all that I have been granted and all that I have been denied. The world despite its problems, despite my struggles is a beautiful place in all its imperfection. I’ll end this morning with some words about Chanukah spoken by the Lubavitcher Rebbe:
“On the first night of Chanukah, all eight candleholders stand before you. But you light only one. Tomorrow night you shall light two. You know that eventually you will light all eight. From which we learn two things: First: Move step by step in life. Take things on at a pace you can handle. Second: Always grow. Always keep moving. If you did one good thing yesterday, do two today. Your ultimate achievement is always one step ahead.”
Sunday, February 7, 2010
Thomas Hobbes
I was reading something this evening which reminded me of this quote from my days studying economics.
The life of man is solitary, poor, nasty, brutish, and short. - Thomas Hobbes, The Leviathan
The life of man is solitary, poor, nasty, brutish, and short. - Thomas Hobbes, The Leviathan
Friday, February 5, 2010
Yisro
Parshas Yisro R’ Dovid Rosman
The midrash relates that prior to Bnei Yisrael's receiving of the Torah in this week’s parsha, Hashem offered the Torah to the other nations.[1] First, He approached the descendents of Esav and asked them if they wanted to receive the Torah. They asked “what does it say in the Torah?” and Hashem responded, “lo sirtzach” - you may not murder. Then Hashem approached the descendents of Amon and Moav and offered them the Torah. They also asked what it contained, and Hashem responded, “lo sinaf,” - adultery is prohibited. Then Hashem went to the descendents of Yishmael and offered them the Torah. They asked what it contained and Hashem responded, “lo signov” - do not steal. They all replied they were not interested in the Torah.
Rav Meir Simcha of Dvinsk, in his Meshech Chochmah,[2] questions why Hashem mentioned the prohibition to kill, commit adultery, and steal if the other nations are obligated to adhere to those commandments regardless of the Torah, as they are three of the seven mitzvos bnei Noach, the Noachide laws. Why didn’t Hashem mention the unique mitzvos of the Torah, such as honoring one’s parents or keeping the Shabbos?
Hashem wanted to highlight the uniqueness of the Torah to the other nations. When He informed them that the Torah prohibits murder, He referred to a prohibition that is very different from the one that they already had. The Torah’s prohibition would not simply require them to refrain from killing but to change who they were and become people who recognize and live with the concept that killing is wrong and evil.
Mirkeves Hamishna, in his commentary Toldos Adam on the Sifrei, notes that when teaching the laws of the Torah to a person who is converting to Judaism, we first teach him the mitzvos of leket, shichicha, and peah,[3] special donations to the poor. Rashi explains that when introducing Judaism, we highlight the fact that the observance of the Torah means that one must adapt his nature to what the Torah says is right. We therefore stress the fact that the Torah demands giving to others.
This concept is not only relevant to murder, stealing, and sexual immorality. The Vilna Gaon writes[4] that all aspects of being an eved Hashem, a servant of G-d, are dependant on fixing one’s middos, his character traits. A person must constantly be in the process of change and breaking his old ways; if he is not, then what is he living for? Going against one’s grain to become a greater person is the ultimate way to grow.
This is certainly true in physical growth, and the lesson can be broadened to spiritual growth. The way for one to become a bigger and greater person is by performing in ways that are not necessarily easiest for him. The Torah’s mitzvos are not always easy for us to follow, but the challenge and our response to that challenge help us to change our very essence. To be mikabel the Torah, to truly accept the Torah, means to accept the challenge to work on ourselves and to constantly be involved in spiritual growth.
________________________________________
[1] Sifri, Parshas Ve-Zos Ha-Bracha, 6; quoted by Rashi, Devarim 33:1.
[2] Parshas Ve-Zos Ha-Bracha, 33:2, s.v. ve-zarach mi-se'ir lamo.
[3] Yevamos 47b.
[4] Beginning of sefer Even Shleima.
The midrash relates that prior to Bnei Yisrael's receiving of the Torah in this week’s parsha, Hashem offered the Torah to the other nations.[1] First, He approached the descendents of Esav and asked them if they wanted to receive the Torah. They asked “what does it say in the Torah?” and Hashem responded, “lo sirtzach” - you may not murder. Then Hashem approached the descendents of Amon and Moav and offered them the Torah. They also asked what it contained, and Hashem responded, “lo sinaf,” - adultery is prohibited. Then Hashem went to the descendents of Yishmael and offered them the Torah. They asked what it contained and Hashem responded, “lo signov” - do not steal. They all replied they were not interested in the Torah.
Rav Meir Simcha of Dvinsk, in his Meshech Chochmah,[2] questions why Hashem mentioned the prohibition to kill, commit adultery, and steal if the other nations are obligated to adhere to those commandments regardless of the Torah, as they are three of the seven mitzvos bnei Noach, the Noachide laws. Why didn’t Hashem mention the unique mitzvos of the Torah, such as honoring one’s parents or keeping the Shabbos?
Hashem wanted to highlight the uniqueness of the Torah to the other nations. When He informed them that the Torah prohibits murder, He referred to a prohibition that is very different from the one that they already had. The Torah’s prohibition would not simply require them to refrain from killing but to change who they were and become people who recognize and live with the concept that killing is wrong and evil.
Mirkeves Hamishna, in his commentary Toldos Adam on the Sifrei, notes that when teaching the laws of the Torah to a person who is converting to Judaism, we first teach him the mitzvos of leket, shichicha, and peah,[3] special donations to the poor. Rashi explains that when introducing Judaism, we highlight the fact that the observance of the Torah means that one must adapt his nature to what the Torah says is right. We therefore stress the fact that the Torah demands giving to others.
This concept is not only relevant to murder, stealing, and sexual immorality. The Vilna Gaon writes[4] that all aspects of being an eved Hashem, a servant of G-d, are dependant on fixing one’s middos, his character traits. A person must constantly be in the process of change and breaking his old ways; if he is not, then what is he living for? Going against one’s grain to become a greater person is the ultimate way to grow.
This is certainly true in physical growth, and the lesson can be broadened to spiritual growth. The way for one to become a bigger and greater person is by performing in ways that are not necessarily easiest for him. The Torah’s mitzvos are not always easy for us to follow, but the challenge and our response to that challenge help us to change our very essence. To be mikabel the Torah, to truly accept the Torah, means to accept the challenge to work on ourselves and to constantly be involved in spiritual growth.
________________________________________
[1] Sifri, Parshas Ve-Zos Ha-Bracha, 6; quoted by Rashi, Devarim 33:1.
[2] Parshas Ve-Zos Ha-Bracha, 33:2, s.v. ve-zarach mi-se'ir lamo.
[3] Yevamos 47b.
[4] Beginning of sefer Even Shleima.
Thursday, February 4, 2010
Regan's Revenge
“Regan’s Revenge”, is the title of a very insightful essay published in June 1994 by historian Alan Brinkley. For generations American conservative leaders – from Herbert Hoover to Barry Goldwater had appealed for support by warning of the dangers Government programs posed to individual freedom. But attacking Government programs failed to topple the liberal order. Almost everyone had a stake in some of them. The biggest and most expensive programs – Social Security, Medicare, veteran’s benefits and others – had the strongest support. During the 1970’s, however, certain antigovernment conservatives figured out that attacking taxes – and the politicians and ‘bureaucrats’ who spent them in supposedly ‘wasteful’ ways – would work much better than frontal assaults on government programs. Conservatives seeking to defeat liberals and roll back government programs could promise huge tax cuts and starve existing public undertakings of resources…the crusade went national as Ronald Reagan made tax cuts, along with attacks on ‘welfare’ for the poor, the center piece of his successful drive for the presidency… With no money to throw at problems, federal rules were thrown at them instead…the future of inclusive social policies, including healh reform, depends on americans coming to believe that governemnt can offer minimally intrusive solutions to the heartfealt needs of individuals and families. - Theda Skocpol, “Boomerang”
Monday, February 1, 2010
Moral Confusion
The only certainty that summer was moral confusion. It was my view then, and still is, that you don’t make war without knowing why. Knowledge, of course, is always imperfect, but it seemed to me that when a nation goes to war it must have reasonable confidence in the justice and imperative of its cause. You can’t fix your mistakes. Once people are dead, you can’t make them undead. – Tim O’Brien, “The Things They Carried.”
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