Why Was Moses Afraid to Gaze at G-d?
In His Greatest Moment Moses Chose Earth Over Heaven
56 min
- January 4, 2010
- |
- 18 Tevet 5770
Rabbi YY Jacobson
5383 views- Comment Call-in
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Dedicated by David and Eda Schottenstein in the loving memory of Alta Shula Swerdlov And in merit of Yetta Alta Shula, "Aliya," Schottenstein
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Rabbi YY Jacobson
- January 4, 2010
- |
- 18 Tevet 5770
- |
- 5383 views
Dedicated by David and Eda Schottenstein in the loving memory of Alta Shula Swerdlov And in merit of Yetta Alta Shula, "Aliya," Schottenstein
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Moishe Geller -1 year ago
Moshe Rabeinu's need to remain pure in his empathy towards Klall Yisroel and mankind is Very noble, but it still doesn't help the rest of us understand the justification and purpose of all the unimaginable pain and suffering the Great, loving, compassionate G-D brought to his children, his chosen people.
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Kalman -3 years ago
After such a wonderful lecture, I have a question that haunts me. I would very much like to receive an answer to it. How did it happen that 80% of the nation did not leave Egypt, moreover, they all died during the three days of darkness. There were at least 12 million men, women and children. 12 million in 3 days - what a holocaust compares to that. And what did Moshe do? Because of the straw, he came with a pretense to G-d: "lamah hareisa" ?, and for 80% of the nation he did not utter a word? How can this be explained on the same note on which this whole lecture was given. Please, even if there is no answer, I would like to see the reaction to my question.
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Narda -4 years ago
undergoing revolution towards my roots
Superb exposition that makes me understand more why suffering is nessecary, not only as a potential blessing, but as a means by which God can become known also with the divine names of rigor, as part of the love for the divine totality. Thank you also for explaining the difference between Elokim and Hashem which is utterly new to me! I would love to hear more why the first is qualified by midat hadin, and the latter by midat hachesed. I know nothing about these midot or gimatrya of letters and words. Over the past two weeks or so I've been watching your videos almost days and nights to the effect that has positively changed my critical view of rabinical interpretation and exclusivity, presumably out of ignorance and or not being ready. Nevertheless the question of exclusivity troubles me and remains as yet unanswered.
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Janet -6 years ago
Hiding his face
פנים אל פנים describes the relationship of Moshe Rabbeinu and HaShem. So perhaps Moshe’s impulse to hide his face so he can completely be with his People in their time of pain and need gives us a new insight into הסתר פנים של ה׳
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hindel -6 years ago
Powerful
Always a favorite. Resonates perfectly and is super helpful in navigating the world of (occasional) pain. Thanks! How apropos that this shiur was given in memory of my daughter, Shula.
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Anonymous -6 years ago
Judgement and Compassion
Such a great shiur. This is my question. I hope it makes sense. There are people, sages, rabbis, tzaddikim who justify the pain experienced by the Jewish people (maybe all people) because that is G_D's way at times and we don't understand the reasons why. Are these people then not in the merit of Moshe because somehow they lack the compassion Moshe had when he questioned G_D and asked WHY? And because he didn't want to see all that G_D wanted to show him because he didn't want to not have this compassion?
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Sara -6 years ago
Judgement or Compassion?
Such a great shiur. This is my question. I hope it makes sense. There are people, sages, rabbis, tzaddikim, that explain events that have happened to the Jewish people as some sort of justification for the pain that occurred because G_D has his reasons. Are they then not in the merit of Moshe because somehow they lack compassion for the suffering?
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Yisroel -6 years ago
Wow
Rav just to let you know for the past 2 years im listening to shiurim almost every day
Rabbi Yo made me cry while you were explaing the reason that Moshe Rabainu coverd his face
cos he wanted to join in and feel the pain of Klal Yisroel
So powerfull.
A Yasher Koiach IN A GIT SHABBOS
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shimon -11 years ago
shiur
tremendous! i dont usually emote such but thinking about my parents and grandparents bothsides...a tear is running down my cheek...speechless
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shimon -11 years ago
nice
Ariber un Ariber ! maleh u godush as usual...appreciate all the varied meforshim! R BeChai etc..skoiach!
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Dovid Benveniste,Tsfat -11 years ago
Burning Bush?
Bs"d
Good presentation. One might suspect that the picture of the bush you put there,might enrapture a mighty,"fearsome" ,warmer and awesome image of H*s glory..
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Mendel -11 years ago
Why?!?
I was wondering, Why did Moshe ask Lomah Hareiousa Etc, He didn't want an answer from Hashem, He wanted pain and evil to be taken out of the world.
It was not a question why but more like a statement, Enough is Enough!
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Anonymous -11 years ago
Re: Why?!?
I think the simple meaning of the words "lamah hareisa" in this context is not "why" as an intellectual question, but as an emotional outcry. He was pained by the reality and was also pained by the contradiction: Here Hashem sends him to the kind and promises him redemption, and here the exile and slave labor is only getting worse.
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yakov -11 years ago
moshiach now
thank you
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Yochanan Gordon -12 years ago
Similar Idea
I am in middle of watching your video on Moshe at the Sneh and I felt compelled to pause it and write to you that the crux of this Shiur I saw in the Bas Ayin on Shemos that I recently bought.
The Bas Ayin explains the Pasuk, Vateisatzav Achoiso Meirachok La'Deah Mah Yei'aseh Lo."
He writes that When Klal Yisrael descended into Galus the main aspect which became submerged in exile was the bechina of daas. As we know Daas is an amalgamation of Kindness and Severity. Yaakov Avinu's defining characteristic was Tiferes which in itself is a combination of kindness and severity. For this reason Chaal tell us that all the while bthat Yaakov was physically alive the Jews had not descended into exile. Once they lost their connection to Daas to bridging Kindness and Severity and making it one then the exile officially began.
He then quotes the Zohar which says that the purpose of creation is for us to look at this world with all of its seeming severity and find and activate that dormant sense of goodness that is submerged within it. The Zohar says that all G-d wants is notwithstanding all the seeming hardships that we should look at Hijm and say He is a G-d of mercy and compassion. When you have someone strong enough to look through the facade and see the essence of what is at play it was worth the creation of the world for that person.
He continues to discuss various hints of the existence of Shem Mem Beis in creation. He says, "V'eileh Shmos Bnei Yisrael Haba'im Mitzraimah..." V'eileh is the numerical value of 42 which refers to the Shem Mem Beis. Ma'aseh Bereishis too is Roshei Teivos Mem Beis. Other Seforim over Chanukah I saw that Bimei Mattisyahu as well as Bimei Mordechai are both Roshei Teivos Mem Beis. The Shem Mem Beis represents the bechina of Daas in this world; it represents our ability to look at evil and see the good and that is the key to redemption.
I did not finish goi ng through the piece but much of it resembles the point that you have been bringing out thus far in the Shiur.
Thanks. Wonderful!!!
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Fangyu -12 years ago
Toda Raba
Baruch HaShem
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Kayo -13 years ago
Thank you
Baruch HaShem
Thank you for being with us who do not understand the reason for our suffering.
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Kayo -13 years ago
It took 16 years to realize
Baruch HaShem
HaShem's way is mystery, as you said. But one thing became clear about my mental illness. I became schizophrenia 16 years ago. Because of the illness, I split with my ex-Jewish boyfriend. It was devastating. But now, as I met Chabad Lubavitch, which would not have occured if I were continuing to be with the ex-boyfriend, I realized the illness was necessary procedure for eventually arriving the proper destination.
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joe -14 years ago
harvard
great timing with the newsweek article
"Harvard's crisis of faith." a must read, only confirming your essay.
http://www.newsweek.com/id/...
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bryan -14 years ago
thanks
Rabbi Jacobson, CONGRATULATIONS!
Thanks
Bryan
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Marvin B. -14 years ago
Good Essay & Torah
Yasher Koach for this original message and balanced approach to freedom and liberalism on the one hand and conviction and passion on the other.
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Yitzchok Michael -14 years ago
The Death of Conviction
BS"D
Shalom, Rabbi Jacobson. Thank you for another enlightening essay. I can easily relate to your topic because I lived much of it in my youth. As a child, I remember not getting straight answers to such questions as "Who were the good guys and who were the bad guys" when we were learning about battles in History. Yet, men on both sides fought with such passion--something I couldn't (and still don't) understand. At least in World War II, the issue of good and evil was frightfully clear, but then why did the guys on the enemy side fight with such passion for the wrong side--another childhood question that has not been answered to my satisfaction.
When I have to put up with "relativism" in moral issues, then it is hard for me to be passionate about anything.
Now, of course, I realize otherwise, having been taught by the RAMBAM and the Rebbe that there is an Aibishter who created everything and is the final arbiter of what is right and what is wrong. Not only that, but such knowledge is my birthright and also the birthright of everyone else.
All the best, Rabbi, and keep up the good work.
Yitzchok Michael
New Haven, Ct.
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mum -14 years ago
one piece
If
you ever wish to become a menorah, a source of light to others, you
must ensure that you are made of one piece.
Nice, i like that.
Thank you
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Morris Abadi -14 years ago
To Mr Rosenberg
The truth is that freedom is the power of saying "NO", or sometimes "ENOUGH".
The actual slave thinks he is free, because he tastes everything, he agrees to everything, and he does not know the boundaries that real life demands.
As a matter of fact, statistics and numbers do not usually are fake facts.
Think about the ants. Why the salt ant is wrong? Because of her beliefs? May be she will suffer from high blood pressure. It does not mean that she HAS to agree suffering of diabetics. And here comes what freedom and truly identity really means: the freedom of choise, even is our evironment thinks we are sort of... political incorrect.
At the end of the day, it's the only way of free willingness.
Yes, may be I will try the sugar mountain. But, yes, I can, I want to and I will still consider salt better than sugar.
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Yitzchok -14 years ago
Milton Rosenberg Stop Pontificating
Milton Rosenberg Stop Pontificating and follow your own advice and taste the mountain of sugar - the Torah- which is compared to milk and honey - and when you taste the sweetness you too will know the -Toras Chaim- the Torah of life - who's mystical inner aspects are called the Eits HaChaim- the tree of life (vs the tree of knowledge -the Eitz HaDaas)
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Mark Siet -14 years ago
Oneness
It is the fragmentation of education that sets it apart from its spiritual connection. Like the menorah this unity of being must be maintained all the time. The SHMA states it eloquently...think of Hashem all the time and become as one otherwise live a fragmented life.
When you realize the love and fear of Hashem is written into every Jewish soul then you recognize the validity of this constant attention to Hashem.
Arguments while good for the ego make no headway with Hashem. Just do what is right in Hashem's eyes. How do we know what is right? Hmm lets see we have 613 mitzvoh to choose; shouldn't be right right.
Thanks Rabbi for all that in between the lines stuff. It is what I love best about you and your presentation.
B"H
Many blessings
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Ilana -14 years ago
I wish I had the conviction to forward this to everyone...
Dear Rabbi Jacobson,
Thank you for articulating so fully the most glaring problem in education today. In addition, when I do come across a professor that IS driven in one, solid moral direction, I can start to see the places where emotion and indoctrination have influenced their thinking. God-willing, we will soon start to see that the root of all things good is the infinity of the Torah because it is the most direct connection we have to what was GIVEN by Hashem- i.e. absolute morals.
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Meira L. -14 years ago
Balm for my Soul
I have been in American Medical Collage and had a chance to feel how they annihilate any sign of conviction if it is in controdiction with a main stream program...different approach in healing, way of treatments, drugs and so on.
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Suri -14 years ago
Response to Mr. Rosenberg
Dear Mr. Rosenberg,
It seems that you are uncomfortable with the boundaries presented in our Holy Torah. That's perfectly fine. The truth is not about feeling good and tasting sugar. It's about G-d.
Wishing you all the best
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A DC Wonk -14 years ago
Call me a bit skeptical...
“The American universities, on the other hand, have done my generation a real disservice. They've skewed students' perspectives, and only enhanced their naturally sheltered state. This generation of students has to it an internal softness. The newly enlightened young Americans have lost their moral nerve. They don't believe in absolute truths and higher ideals, because they are told in the universities that to do so would be ‘insensitive,’ or ‘undemocratic.’ It's a real problem, because when we cannot define evil as evil, we make sure it continues to exist and grow.”
I can't help but be reminded that adults have been complaining about unserious and lazy youth "these days" since the time of Ancient Greece.
I'm not sure the problem is better or worse than a generation or two ago. But whether it is or isn't, to lay the fault at the feet of American Universities is unfair finger-pointing.
Consider: our political leaders thought that segregation was good and correct until recently. Suddenly, in the 1950's it was incorrect. Changes like that are disorienting, because certain "truths" that were held for centuries are suddenly untrue.
To pick a more modern example: torture was always wrong. Moral peoples didn't do that. Over the last few years, however, it seems that torture is OK in a variety of situations beyond the "ticking time bomb" scenario. Is this change because the prior Administration was badly influenced by liberal universities? (I doubt it!) Again, this is disorienting.
To sum up -- I'm not sure if this generation is better or worse than prior ones; and, in any event, I'm not convinced the fault is any more the "universities" that seem to be the whipping boy of some, than other important aspects of society (such as out political leaders: both liberal and conservative).
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Rand Pellegrino -14 years ago
Look at our Proffesors
Just as it is important to know who your Rebbi is, isn't it just as important to know who your college professors are? You lament about the menorah being of one piece that liberal thinking became an end in and of itself rather than a means to acheive profound and genuine moral greatness. The reason I beleive our Universities are so morally warped is the fact that almost all the professors are either the draft dodgers of the 60's or their students. They went straight from college into teaching and have never tasted the real world. They preach an extremly shelterd doctribe of openeness, disconnected from the authentic experience of life in all of its glory and horror.
I think that this the cause for the shallow and useless open mindedness of the campuses. In truth it is not open mindedness at all, for if you do not believe the way they do, you are not allowed to have a voice. Had we raised teachers that had tasted the real world for at least 5 years before teaching, I think they could have instilled in their students an open mindedness that is truly profound and inspiring.
Rand Pellegrino
Kaneohe
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Joshua Schlenger -14 years ago
Violating the Classics
I would like to applaud you on your clear and concise critique of the American college-campus mindset, which deprives its students of any solid intelectual or moral convictions upon which to construct their personality and world perspective. Liberal thinking is not about searching for the truth, but rather the idea that there are no truths worth searching for.
Being a student myself, I feel the great loss inflicted upon thousands of innocent students in the American college campus, that bastion of liberalism that does not recognize the existence of objective evil. What a tragedy for the future of our children!
What bothers me most, however, about the worldview of these college professors and students, though, is not their moral relativism, but how they automatically misinterpret the philosophers of old in order to gain credence for their ideas. This is especially true with regard to the ancient Greek philosophers and the latter day American Founding Fathers. Thus, while Socrates, Plato, Aristotle, Franklin, and Jefferson all believed in a moral dichotomy between good and evil -- though I often disagree with their standards, especially with regard to the Greeks -- somehow modern-day academia feels correct in transposing their own ideology of ethical ephemerality into their mouths, which is surely a great disservice.
As you well know, Rabbi Aharon Lichtenstein, a scholar of non-Jewish literature in his own right, was well-known for his view (published in a 1997 essay) that the non-Jewish wisdom of years past could be used as a means to fortify the moral and ethical character of Jewish students. Nowadays, however, the university has abdicated its mission of instilling wisdom and virtue in its pupils so as not to offend those of the Marxist, Islamist, and anarchist camps (to name a few).
Once again, G-d bless you for your clear moral voice,
Joshua I. Schlenger
New York, NY
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Milton Rosenberg -14 years ago
Taste the Sugar
Dear Rabbi Jacobson,
Your religious doctrines are alienating and far too judgemental. Your essays constantly advocate division and fragmentation, instead of seeing all of humanity as one. Why are you always criticizing various cultural trends?
A while ago you wrote an essay, A Tale of Two Mountains, about the need to create an objective and absolute distinction between good and evil. You reminded me of this
fable:
Once there was an ant who lived on a mountain of salt through countless generations. One day, while walking to the watering hole, he met an ant from another mountain, that was made of sugar.
"Where are you from stranger?" the salt-ant asked.
"I am from the sweetest mountain on earth, the sugar mountain," the other ant responded.
"I am sorry friend, but you are mistaking. My mountain is the sweetest and best place on earth. It has been written in our holy books of old just how sweet our mountain truly is."
The sugar-ant looked puzzled, and then said, "Dear friend, please come with me back to my mountain and experience it for yourself."
"OK, I will, but really my mountain of salt is the sweetest mountain on earth. It is written right here in this and that passage of the Holy Book."
But of course, when he went to the sugar mountain and tasted the sweetness, he knew!
Rabbi Jacobson: Stop pontificating division and crudness that you cull from religious texts. Experience the living divinity of Life, not your conceptions that limit the sacredness to fit your heritage-ego.
Milton Rosenberg
NY, NY
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SK -14 years ago
This coming Motzai Shabbos/Yom Rishon
Forgive me for my ignorance regarding Lubavitch minhag vis a vis commemorating yartzheits- Will Rabbi Jacobson be giving a shiur or leading a farbrengen in Brooklyn (or anything of the sort) in honor of the Alter Rebbe's yarzheit?
If so, can you please let me know when and where?
Thank you very much!
Gut Shabbos,
SK ([email protected])
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שבתי -14 years ago
כמה הערות
להרב יוסף יצחק יעקובסון שליט"א שלום וברכה !
שמעתי ז"ע חלק מהשיעור שלך על פרשת שמות והיה מאד מרגש. הרעיון מאד מקורי ועמוק. בזמן השיעור עלו כמה הערות שאולי תמצא בהם ענין.
א. כתוב במדרש מובא בחזקוני "ומשה היה רעה צאן" שכל פעם שכתוב "היה" הכוונה שעולם חדש ראה, עי' שם. שהרי לחיות הכוונה להתחדש. וכתוב ויחנו ויסעו וחוזר חלילה, וכאן החל שלב חדש בחיי משה למה ? אלא כיון שלא רצה להביט אל אלוקים וכו'.
ב. ידוע שמשה היה גילגול של הבל. וחטאו של הבל היה שהציץ במקום שאין להציץ עי' באגרא דכלה דף נט שמבאר שזה הענין של "בהיותם בשדה" הציץ "בחקל תפוחין". ולכן משה נהג צאנו אחר המדבר במקום שאינו ראוי לזריעה, לתקן את חטאו של הבל. ואולי על ידי שמשה לא הביט אל האלוקים תיקן את החטא הזה. (להעיר שעולם חדש ראה לכאורה היפך הענין של גילגולו של הבל שהרי קשרו לעבר ? אך האמת דוקא על ידי תיקון הגילגול מתחיל ורואה עולם חדש ודו'ק)
ג. עי' באר מים חיים ששואל למה כתב "מהביט" ולא "להביט" והסביר שחשש להביט יותר מידי. אולי זה הכוונה להביט לעומק הענין של הנהגת העולם כנ"ל.
ד. עי' תפארת שלמה בפרשת ויחי ובפרשת כי תשא שמבאר באריכות שהנסיון היה לסלק מחשבותיו ממדת הדין והצרות שעם ישראל עבר במצרים. (ומבאר שגם כך היה במתן תורה אצל הצדיקים "פן יהרסו אל ה' לראות" שיהרסו בגימטריא גבורה ואדנ-י). ועי' שם. וכתב לכן מיד כששאל למה הרעת מיד ה' אמר עתה תראה כמאמר חז"ל וידבר אלקים אל משה. עי' שם.
ה. עי' במדרש (ש"ר פ' ב') אין הקב"ה מעלה את האדם לגדולה אלא אם כן בחנו תחלה שנאמר ה' צדיק יבחן". ובפשטות הבחינה היתה על מרעה הצאן אך אולי גם נכלל הזה הנסיון להביט על מדת הדין.
יש עוד כמה נקודות ועוד חזון למועד.
שבתי סלבטיצקי
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Anonymous -12 years ago
Re: כמה הערות
כבוד הרה"ג הרה"ח וכו' מוהר"ש שליט"א
ת"ח ת"ח על מהני מילי מעלייתא, ולכאורה בכולם אפשר לבאר זה גם באופן אחר ופשוט יותר, אבל בכל זאת מסתמא נמתק הענין בתוספת הביאור שדובר בהשיעור. ואתעניין לשמוע שאר ההערות בנושא זה ות"ח למפרע.
אבל זאת יש להעיר דלפי זה אינו מובן לכאורה מדוע ביקש משה בפ' כי תשא הודיעני נא את דרכיך, הרי לפי הנ"ל לא הי' צריך לדעת עומק הסודות של רזי עולם? ולכאורה צע"ג בזה.
ואי אפשר לומר שביקש לראות ענין אחר, שהרי איתא בגמרא ברכות ז, א דרצה לראות הסיבה שצדיק ורע לו.
גם צלה"ב שיטת ריב"ק בברכות ז, א, שמשה הי' צריך להביט, והקב"ה אמר כשרציתי לא רצית. וצ"ע במאי פליגי. דהאומנם הי' משה צריך להבין סיבת הרע בעולם? ובגלל שלא רצה לכן לא נתקיים בו הראני נא את כבודך? ואולי זה קשור עם הביאור במחז"ל שמשה נענש ע"ז שאמר למה הרעות, והקב"ה אמר עתה תראה ולא תראה נצחון על ל"א אומות, וחבל על דאבדין כו',
ולכאורה במדרש איתא שמשה לא נענש ע"ז, ואולי ב' שיטות אלו הם בהתאם לב' שיטות אם הצדיק צריך להצדיק דרכי ה' או לא. וצ"ע.
וגם צ"ב לפי מדרש רבה במקומו, דלפי ריב"ק נענש שלא ראה את כבודו, ולשיטה אחרת לא טוב עשה אבל בכל זאת לא נענש, ולפי שיטה אחרת עשה דבר טוב, הרי שבמדרש לפי ב' השיטות הראשונות לא טוב עשה. ומדוע?
גם צ"ב בפנים יפות כאן, דמשה ביקש לראות את פניו של הקב"ה, ולא האחוריים, ולכן ירא מהביט אל האלקים. ולכן גם לא רצה הוראית את אחורי ופני לא יראו. וצ"ב דא"כ לפי ריב"ק אמאי נענש?
עוד צ"ב לפי שיטת רש"י כאן בסוגיין, דתמונת ה' יביט קאי על אחורי הקב"ה, וכוונתו לכאורה לבאר איך שייך שראה תמונת ה' הרי ופני לא יראו? וע"ז מסביר שראה רק האחוריים. ואיך זה מתאים עם הביאור הנ"ל? ואולי גברא אגברא קא רמית דנקטינן כאן בשיטת הבחיי.
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Ariel -14 years ago
Question
R. Jacobson,
Great insight. My question:
The fact that Moses asked later on to see G-d's face means that he changed his mind? That he could not tolerate anymore the question of Why?
This seems to be a fact of life, that there is so much we can endure and we get exhausted along the way.
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YG -14 years ago
Glasses
Rabbi,
I like the glasses, are they new?
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Shoshanna Silcove -14 years ago
why is there suffering and pain in the world?
Rabbi Aryeh Kaplan (z'tl) posed the question, "If you were G-d how would you run the world?" The answer: exactly the same way because if you were G-d you would know what G-d knows and why things are the way they are.
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Meira Lerman -14 years ago
Questions and Exercises
Questions and Exercises:
1. Why was Moses scared to gaze at G-d?
Moses had been curious about the burning bush and the voice that called him. Suddenly he realized that it’s G-d… who left his people with unfulfilled promises and did not protect them from genocide and other suffering… You know, when people do something wrong with me or I know something bad about them I cannot look at their eyes, I feel shame as if it is my fall not theirs. (Not sure if it is suppression, projection and empathy at work but defiantly not fair). He was not fair to stand for innocent people, he couldn’t be afraid to be in front of Accuser or Judge also. The only fair he might have was to become like G-d and lose foundation as a human being and to separate himself from his people. (Faust would never be able to understand him…)
2. Why did G-d choose Moses as the leader of Israel?
Who forgot the answer please consult with Rabbi YY Jacobson’s class “The most Powerful Person, the Most Humble Person" on August 17, 2009.
What is the common feature of all the vignettes the Torah shares with us about Moses?
He never “stood silently in a presence of injustice”.
3. How do you deal with the Question of all Questions: Why do good people suffer?
None of our rationalization and intellectualization can bring universal answer to this question. Looking at the problem from our perspective we would never find an answer because there is no exculpating for suffering unless we low value of human life.
4. What is the response of the atheist to this question?
Either they “don’t know and don’t care” or they don’t need exculpating of the world that doesn’t have to have justice from the very beginning.
What is the response of the believer?
“LUKOS, LUKOS…” from time to time.
…
5. What was the meaning of G-d’s words to Moses from amidst the burning bush: “I am the G-d of your father?”
Should I repeat all his promises that have been listed so many times under His name since then? Hopefuly we will soon find it with all items checked out.
Why did Moses hide his face?
He took off his shoes but refused to put on G-d’s ones.
6. What was/is the most painful experience of your life?
Life by itself is the most painful experience. When I was born I couldn’t stop crying for several weeks or monthes(not remember exactly). And it was not simple huffing- puffing cry: it was almost 24 hours per day hysterics…
How did/do you deal with it?
My nanny, simple Kozack woman from a small Kuban village, gave me a taste of “an earthy food”; she taught me how to enjoy BORSCHT…
How did/does it affect your relationship with G-d?
His Borscht is a little bit spicier but appreciation of it comes to those who had been, is, and always continue of being trained…
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יהודה בוטמן -14 years ago
רק עכשיו בבוקר חמישי בשעון ישראל אני מצליח
אולי בגלל העומס על האתר בשעות שבארה"ב מתחברים גם.
אתמול היה קשה מאוד כל הזמן ניתוקים קצרים עד שחוזר חזרה. ואין אצלי שום בעיה עם האינטרנט גם לא בדברים כבדים כמו זה.
בכל מקרה תודה רבה
השיעור הפעם מיוחד ביותר בפרט שהוא מתאים לנו השלוחים לחזור עליו בשבת מברכים שבט לקראת י' שבט
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Yossi Gewurz -14 years ago
The Shiur
I enjoyed very much. every week I download mp3 and listen in the car, this week b"h I had the time to watch the podcast which is great. Keep up the good work what you are doing is very meaningful and gives many people chayus in avodas hashem!!!
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Sara -14 years ago
its a great shiur!
The video is very choppy... wasn't able to listen to it all smoothly.
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motti -14 years ago
music
who does your piano music? where can I buy a copy of the cd?
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SERGIO -14 years ago
I WONT TO BE A JEW
I AM A JEW BUT I WOLUL LIKE TO BE GOOD IN DISHKAIT HELP ME PFASE I AM BORN IN ARGENTINA NOW I AM IN [email protected]
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Bentzion from S.Francisco -14 years ago
It is a great shiur?
Thank you vary much.
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Mark Siet -14 years ago
The Burning Bush
The bush that burns and is not consumed does so for only one reason; that is because the bush burns with the inner light, that light which Hashem has to awaken within Moshe in order for him to fulfill his task of saving the Jewish people.
What we are taught by this is that the outward appearances can never replace our inner awakening because this awakening is to unify with Hashem.
This has been our purpose since Moshe is there at the bush. We must remember with Torah that time does not exist in that Moshe is still there at the bush contemplating all that Hashem has been telling him. It is up to us to offer our insights so that in a sea of possibilities Moshe may always choose the right way. Ironically even though we draw strength from Moshe it is also true that Moshe draws strength from our contemplations.
Just because Moshe turned his face doesn't mean that we must do the same thing. You see Hashem plays these stories for us in order that we may open doors that have never been open.
Where is that bush today? Still there and yes still here in our hearts because our passion for Torah causes that bush to burn from within and yes by the light of that inner fire we may all be one with Hashem.
A king was traveling one day with two sons. The trail led up and the trail led down. The sons each took the opposite way while the King remained at the crossroads. Sometime later the sons return and the King asks:
"So nu. What did you find out? The son who took the lower path said:
"I came to river. It was shallow and I crossed. The path from the river then began going rising until it brought me back here."
The son who took the high road said:
"I came to the edge of the top of a mountain. A bridge ran between the side I was on and another mountain. I followed the bridge and it gradually led downward until I came back here to this crossroads."
The King said. My sons you did well today for when Hashem sends us on our way it is torah that leads us back always to where we are meant to be.
The sons cried and embraced their father the King eventually retracing their steps down into the valley where their castle lay amongst a thousand rose bushes.
Moshe is given his direction. It is the direction that the Jewish people must follow for all of their love of Hashem. He turns away from Hashem for his steps must always follow in Hashem's footsteps. If Moshe were to know Hashem's thoughts he would not be able to lead the Jewish since they had to be led by a man making the connection between heaven and earth, between high road and low road, between river and mountain and at last settling amidst the beauty that Hashem has prepared for us to call our home.
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Admin -14 years ago
Class Description
1. Class Description:
The ‘inauguration’ of Moses occurs in this week’s Torah portion—not on the White House lawn in front of two million people—but with Moses alone at a thorn bush in a desolate desert. From amidst a burning bush, G-d appoints Moses as His man to set the Israelites free.
Yet the Sages tell us that exactly at this moment Moses forfeited a once-in-a-lifetime opportunity. G-d offered to reveal to Moses the greatest revelation of all; G-d offered to answer for Moses the most unanswerable of questions: The mystery of human suffering. The greatest minds, and the greatest believers, have grappled with this throughout history to no avail, yet Moses unequivocally refused the once-in-a-universe chance.
Why?
The answer sheds light on the true meaning of leadership, and on the depth of Moses’ relationship with the Jewish people.
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