Tuesday, April 29, 2025

DON'T BE AN ESTRANGER

Nisan 5, 5785 / May 2-3, 2025
Parashat Tazria-Metzora
Torah: Leviticus 12:1 - 15:33
Haftarah: 2 Kings 7:3-20
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This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.
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Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. We're continuing to read and discuss the Midrashic collection Ein Ya'akov
On May 5, we'll be at BT Yevamot 47a, page 37 of Ein Ya'akov (Glick edition) Volume 3 - 
 '... ת"ר גר שבא' - "Our Rabbis were taught: when a proselyte comes ..."

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at:
https://hebrewbooks.org/9630 
A pointed Hebrew text version with different pagination is available at Sefaria: 
https://www.sefaria.org/Ein_Yaakov?tab=contents  
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Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 
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Please feel free to pass this on to a friend, and please cite the source.
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DON'T BE AN ESTRANGER

“This is the law of the metzora (mistranslated as 'leper') at the time of his purification; he shall be brought to the priest. The priest shall go outside the camp…” Leviticus 14:2-3

Until his condition clears up, the “leper” remains outside the camp. The Torah says he shall be brought to the priest, then immediately says that the priest shall go out of the camp to the leper.

There is a lesson here for us. Those who are outside of our community, who are isolated or withdrawn, for whatever reason, don't automatically come back to us, even after the condition that caused them to withdraw has passed. How much the more so is this true of those who are not ready for “purification”. Consider the poor, the homeless, the disabled and the foreign-born - all of the strangers among us who are estranged from us. 

Each of us has the obligation to bring them to us, to integrate them into our community and welcome them. We are frequently told in the Torah that we must treat the stranger with love and respect because we were once strangers in Egypt (see Exodus 22:20; 23:9) - we know, or we ought to know what it is like to be the Other. Arguably, we are COMMANDED to know what it is like to be a stranger.



And if you say that it is the job of someone else, “the priest”, you don't get off the hook that easily. Every Jew has the holiness, the power and the obligations of the priest. God tells us that “you shall be for Me a kingdom of priests and a holy people.”  (Exodus 19:6)

Just a few weeks ago, we read/sang the above opening sentences of the Seder Shel Pesach. It's an invitation to the estranged to feed their bodies ("all who are hungry") and their souls ("all who are in need"). Please, invite someone who might be estranged from the community, who might otherwise have no community, to join you at the synagogue or at your table. You have nothing to lose, and only holiness to gain.

Shabbat Shalom!

Rabbi Richard A. Flom, Rabbi Emeritus
Temple B'nai Hayim
הַלּוֹמֵד מִכָּל אָדָם ?אֵיזֶהוּ חָכָם
Who is wise? The one who learns from every person.
Ben Zoma - Pirkei Avot 4:1 
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To subscribe to Cyber Torah, and receive Cyber Torah every week in your mailbox, send an e-mail with the subject heading “Subscribe Cayber Torah” to: 
Send requests for dedications of Cyber Torah in honor of a simchah, in memory of a loved one or for a refuah shleimah to: ravflom@sbcglobal.net 
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Friday, April 25, 2025

PERVERTED JUSTICE

Some things I think I think about US immigration judges and their standing. It occurred to me yesterday while I was learning some Talmud with a law professor and one of my teachers from rabbinical school. And while I am certain that others have had this insight, and are better able at articulating it, I still wish to share it with you.

We were learning BT Sanhedrin 6b, where the rabbis are discussing how judges should deal with litigants who are opposites of each other: rich/poor, and strong/weak. ‘Rabbi Yehoshua ben Korḥa says: From where is it derived that a student who is sitting before his teacher and he sees a point of merit for a poor person or liability for a wealthy person, from where is it derived that he should not be silent? As it is stated: “You shall not be afraid before any man” (Deuteronomy 1:17); he should fear neither his teacher nor the wealthy litigant. Rabbi Ḥanin says: The verse intimates: Do not suppress your statement before any man.’



But what the discussion really made me think about is this passage from the Torah: “You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes; and they shall judge the people with righteous justice. You shall not pervert justice: you shall not show partiality; neither shall you take a bribe; for a bribe blinds the eyes of the wise and perverts the words of the righteous. Justice, justice shall you pursue, that you may live, and inherit the land which the LORD your God gives you.” Deuteronomy 16:18-20

What does this have to do with immigration judges? Everything! Unlike Article III federal judges, who have lifetime tenure unless impeached and convicted, and thus are less subject to outside influence, immigration judges are employees of the Executive Office for Immigration Review, which is part of the Department of Justice. Their livelihood depends upon their employer being satisfied with their work. They are “executive branch officials”, in the words of a Department of Justice statement. They get their paycheck from one of the litigants who appear before them every case, every day. And as we have seen in the past few months, the current administration is perfectly content to fire these judges and/or ignore their rulings.

This isn’t righteous justice. It’s perverted justice. It's broken justice. It's unjust, and unworthy of us.

And we need to object as loudly as possible. 

Silence is complicity. BT Yevamot 87b

 

 

Tuesday, April 22, 2025

THE WRONG KINDNESS IS CRUEL

Nisan 28, 5785 / April 25-26, 2025
Parashat Shemini
Torah: Leviticus 9:1 – 11:47
Haftarah: 2 Samuel 6:1 – 7:17 (Ashkenazim); 2 Samuel 6:1-19 (Sephardim)
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This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.
-------------------------------------------
Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. We're continuing to read and discuss the Midrashic collection Ein Ya'akov
On April 28, we'll be at BT Yevamot, page 35 of Ein Ya'akov (Glick edition) Volume 3 - 
 'א"ר שמואל בר נחמני א"ר יונתן' - "R. Samuel b. Nachmeni , in the name of R. Jonathan, said: ..."

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at:
https://hebrewbooks.org/9630 
A pointed Hebrew text version with different pagination is available at Sefaria: 
https://www.sefaria.org/Ein_Yaakov?tab=contents  
---------------------------------------------------------------------- 
Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 
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Please feel free to pass this on to a friend, and please cite the source.
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THE WRONG KINDNESS IS CRUEL

“… They shall not be eaten…. the stork …” Leviticus 11:13, 19

The Torah refers to non-kosher birds as an abomination. Interestingly, Rabbi Yehudah taught that the stork is called chasidah (the kind one) because it acts with chasidut (kindness) toward its fellows. On the other hand, Rambam (Maimonides) taught that every non-kosher bird is naturally cruel. So, why is the stork considered not kosher?

Chidushei Ha-Rim ("Insights of Rabbi Yitzchak Meir", the first Gerer rebbe) says it is because the stork helps only “its fellows”, other storks, and no others. He continues, “One must help all others, for a person who helps only his own is not kind, but cruel.”

White Storks


The Gerer’s teaching is a logical extension of the more familiar teaching of Hillel: “If I am not for myself, who will be for me? If I am only for myself, what am I? If not now, when?” (Avot 1:14)

Indeed, the quality or the timing of our kindness should not depend upon our attitude toward or our relationship with the one who requires kindness. As we will read in a few weeks: “You shall love your fellow human being, (who is, after all) like yourself.” (Lev. 19:18); “When a stranger resides with you in your land, you shall not mistreat him. The stranger who resides with you shall be as one of your citizens, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God.” (Lev. 19:33-34)

Kindness only to some is cruelty to others.

Shabbat Shalom!

Rabbi Richard A. Flom, Rabbi Emeritus
Temple B'nai Hayim
הַלּוֹמֵד מִכָּל אָדָם ?אֵיזֶהוּ חָכָם
Who is wise? The one who learns from every person.
Ben Zoma - Pirkei Avot 4:1 
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Cyber Torah list management (no salesman will call!): 
To subscribe to Cyber Torah, and receive Cyber Torah every week in your mailbox, send an e-mail with the subject heading “Subscribe Cayber Torah” to: 
Send requests for dedications of Cyber Torah in honor of a simchah, in memory of a loved one or for a refuah shleimah to: ravflom@sbcglobal.net 
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Tuesday, April 1, 2025

SACRIFICING ONE’S APPETITES

Parashat Vayikra
Nisan 7, 5785 / April 4-5, 2025
Torah: Leviticus 1:1 – 5:26
Haftarah: Isaiah 43:21 – 44:23
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This d’var torah is offered in honor of my most excellent and wonderful life partner, Lynn Kronzek, who is celebrating a very special birthday on Tuesday, April 8. Happy Birthday, my dear!

This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.
-------------------------------------------
Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. We're continuing to read and discuss the Midrashic collection Ein Ya'akov
On April 7, we'll be at BT Yevamot, page 32 of Ein Ya'akov (Glick edition) Volume 3 - 
 "...,תַנְיָא: יָכוֹל יִתְיָירֵא אָדָם מִמִּקְדָּש" - "We are taught: one might assume that the above fear refers to the sanctuary itself."

NOTE: NO LUNCH AND LEARN ON APRIL 14 - SECOND DAY OF PESACH

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at:
https://hebrewbooks.org/9630 
A pointed Hebrew text version with different pagination is available at Sefaria: 
https://www.sefaria.org/Ein_Yaakov?tab=contents  
---------------------------------------------------------------------- 
Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 
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My annual Pesach Resources page is now available! Check out:

The page will be updated as needed before Pesach.
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Please feel free to pass this on to a friend, and please cite the source.
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SACRIFICING ONE’S APPETITES

"And he shall slaughter it before the Lord; on the north side of the altar ..." Leviticus 1:11

Menachem Nachum Twersky of Chernobyl (1730-1787) teaches: ‘This verse is a metaphor. What one is really slaughtering is one's yetzer hara - the evil inclination. The word translated here as "side" also means “thigh" - this alludes to lust. "Altar" refers to gluttony, because "a person's table is like an altar" (BT Chagigah 27a). "North" refers to avarice, the insatiable desire to accumulate wealth, for we learn "one who desires wealth should turn north" (BT Bava Batra 25b).’ Menachem Nachum adds that we often hold most dear those character traits which are the most destructive - they are part and parcel of our very selves, as modern psychiatry would say some 125 years later. 

Yochanan ben Zakkai - Knesset Menorah


We usually understand "sacrifice" as the giving up of something of considerable worth, particularly within the context of ritual worship. The Hebrew word for sacrifice, korban, is from the root word k-r-b, meaning “to come close”. By offering up a valuable item, we show our dedication and our desire to draw near to God. Our tradition, however, teaches that the sacrifices have been replaced by tzedakah and gemilut chasadim - charity and deeds of loving kindness.

Rabbi Elazar said: ‘Doing deeds of charity is greater than all of the sacrificial offerings.’ BT Sukkah 49b

Rabban Yochanan ben Zakkai taught: ‘How does one make atonement in the absence of sacrifice? We have another way of gaining atonement which is equal to it. What is it? Deeds of loving-kindness, as it is written: “For it is loving-kindness I desire, and not sacrifice.”’ Avot D’Rabbi Natan 11a, quoting Hosea 6:6.

Don't be retentive! Lust - gluttony - greed; slaughter those bad habits and appetites, and replace them with your inner power to do good and improve the world!

Rabbi Richard A. Flom, Rabbi Emeritus
Temple B'nai Hayim
הַלּוֹמֵד מִכָּל אָדָם ?אֵיזֶהוּ חָכָם
Who is wise? The one who learns from every person.
Ben Zoma - Pirkei Avot 4:1 
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Cyber Torah list management (no salesman will call!): 
To subscribe to Cyber Torah, and receive Cyber Torah every week in your mailbox, send an e-mail with the subject heading “Subscribe Cyber Torah” to: 
Send requests for dedications of Cyber Torah in honor of a simchah, in memory of a loved one or for a refuah shleimah to: ravflom@sbcglobal.net 
To unsubscribe from Cyber Torah, send an e-mail with the subject heading “Unsubscribe Cyber Torah” to: ravflom@sbcglobal.net 

THIS IS AWESOME!

Parashat Vayeilekh Shabbat Shuvah - The Sabbath of Return Torah: Deuteronomy 31:1-30 Haftarah: Hosea 14:2-10; Micah 7:18-20 Tishrei 5, 5786 ...