Thursday, October 1, 2020

Under God's Protection: A Song for Sukkot Oct 1, 2020 | by Rabbi Tzvi Sytner 9 SHARES He's holding me tight, so I'll be alright.

 

Under God's Protection: A Song for Sukkot

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SHARES

He's holding me tight, so I'll be alright.

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Photo Credit: Noah Busher, Unsplash

Song Lyrics:

I believe in Hashem,
I trust in Hashem

There never is a moment when,
That I am alone,
That I am on my own
I believe and I trust in Hashem

Because I understand,
That He’s holding my hand,
And every step is perfectly planned,

He’s holding me tight,
So I will be all right,
I believe and I trust in Hashem


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Why Sukkot Speaks to Us Now More Than Ever Sep 30, 2020 | by Slovie Jungreis-Wolff Three important messages for our time.

 

Why Sukkot Speaks to Us Now More Than Ever

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Why Sukkot Speaks to Us Now More Than Ever

Three important messages for our time.


People are exhausted, fatigued. Children are in school and then they are not. Tensions within marriages and families are rising. Many feel isolated, lonely and sad. Worry about jobs and financial instability cause sleepless nights. What will be?

It is time for us to build our sukkah of peace. Beneath the stars we have been given the gift of serenity. The holiday of Sukkot comes just as we feel depleted and fills us with renewed energy. We must only stop and listen to the whispers in the night.

Here are three important messages that Sukkot brings us:

1. Shelter Under the Wings of Faith

We dwell in our sukkah for seven days. We leave our homes and all that is within. The dining room table, the mirrors and lighting, the comfort of our couch and we sit in a temporary hut, a sukkah.

Why a sukkah?

When the Jewish people were taken out of Egypt, God provided them with ‘sukkah’ booths of shelter. His clouds of glory would be their protection in the harsh desert wilderness.

Why wouldn’t God give His nation a more permanent dwelling?

This generation that left Egypt was weak in faith. God wanted His people to know forever that strength and security come not from a beautiful home or a fancy car. It is not about our possessions, security systems, bank accounts, or jobs. It is all about faith.

“Come!” God beckons. “Leave all your fears behind. I will shelter you beneath My wings. You will find your faith, you will discover serenity. Our connection will endure forever. Greater than any ‘thing’ is the knowledge that you do not live life alone. Find you fortress of faith.”

Reflecting on our sukkah helps open our eyes to the definition of true trust in God. Sukkot asks us to think: What matters in life? What sustains me? Whatever is important is right here with me. Everything else is temporary. The shelter of the Divine is the only shelter that remains forever.

These past few months we have learned how little we know. We have seen how much is out of our control. A virus, a miniscule germ, has brought the world to its knees.

Our sukkah reminds us that there was a time our people, too, felt helpless. Just as God sustained us and nourished both our bodies and souls, so too, will we find our sustenance. God will never abandon His people. As difficult as life seems, remember this teaching well. We have gone through an incredible journey, exiled throughout the four corners of the world. Given up for dead. And yet, here we are! Sitting in the sukkah booths as our forefathers did in the desert. The legacy remains alive. We are a miracle.

Renew your strength and courage. Inspire yourself. Ignite the spark that lies within your soul.

2. Plug Into Your Roots

If we don’t know where we come from we don’t know where we are going. We are clueless to the power that lies within.

What are my hidden strengths? What is my potential?

Just as we have physical genes so too, we possess spiritual genes. Our fathers and mothers who walked before us paved the way. They travailed, overcame obstacles, were tried and tested, all so that we their children find the resilience to go through our own moments of difficulty.

The Zohar writes that when the Jewish people leave their homes and enter their sukkahs, they merit to welcome the Divine presence along with seven guests. Seven shepherds descend from the heavens above and come as our ‘ushpizin’ guests.

The seven exalted ushpizin are Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David.

It is customary when entering the sukkah to invite them to join us with a special prayer.

When we sit in our sukkah and feel overwhelmed with what is happening in our lives, let us plug into the power of our roots. Our spiritual guests went through incredible challenges. They suffered mightily. Abraham, Isaac and Jacob stood strong holding onto their faith as the whole world stood against them. Joseph was sold into slavery, thrown into prison and disgraced. Jacob thought he’d never see his son again. The grief was insurmountable. Moses and Aaron dealt with the pain of bondage, led the people through the desert for forty years but tragically never got to enter their beloved land of Israel. David was subject to rebellion, shame and his own son rebelled against him and threw him out of his royal palace. He never got to build the Temple in Jerusalem which had been his lifelong dream.

And yet.

These faithful shepherds sought only to bring kindness and truth into the world. They never lost their faithfulness, their compassion, their desire to make this world a better place.

God says: “You My children are shepherds, here to tend this world with love. It is therefore fitting for the faithful shepherds of old to dwell in the shelter of faith together with you, their faithful children.”

We are empowered knowing that we come from greatness, that we have the potential to overcome obstacles just as our forefathers did. Bring blessing into the world. Invite the ushpizin in.

3. Strength Comes from Unity

On the morning of the first day of Sukkot (when it is not Shabbat), we rise early and recite blessings on the four species. (Shehecheyanu blessing is only recited the first day, the remaining blessing recited the other days). The four species taken are: the beautiful fruit, the esrog; the palm frond, the lulav; the branch of a myrtle tree, the hadas; and the branches of the willow tree, the aravah. The four species together comprise one mitzvah. If one of the species is missing, the mitzvah is not fulfilled.

Each species represents another type of Jew. God says that we are to hold all four together as one. Each is necessary.

Whoever fulfills this mitzvah brings peace and harmony to himself and to the entire world.

These days, we need unity more than ever. Stop judging. Start loving. Call someone you know who is alone. Reach out to another Jew who is not like you. Give a good word, a smile.

God grants us peace when there is peace amongst us. Take the four species and seize the moment. Unity brings peace. Peace brings strength.

Find joy in your shelter of faith.


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The Joy of Admitting We Don't Know Sep 28, 2020 | by Rabbi Efrem Goldberg Humility, nuance and admitting we don’t know are not signs of weakness, but strength.

 

The Joy of Admitting We Don't Know

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The Joy of Admitting We Don't Know

Humility, nuance and admitting we don’t know are not signs of weakness, but strength.


Mark Twain once said: “It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.” Nobel prize winner Dr. Daniel Kahneman put it a little differently: “We’re blind to our blindness. We have very little idea of how little we know. We’re not designed to know how little we know.”

Indeed, when asked what he would eliminate in the world if he had a magic wand, Kahneman answered with one word – overconfidence.

Overconfidence has been blamed for the sinking of the Titanic, the nuclear accident at Chernobyl, the loss of Space Shuttles Challenger and Columbia, the subprime mortgage crisis of 2008, the great recession that followed it, and the oil spill in the Gulf of Mexico, among other things. Overconfidence has brought personal financial disaster, imploded relationships and ruined lives.

One person who understood this was King Solomon, the wisest of all men. In Ecclesiastes, which we read on the Shabbat during Sukkot, he describes his efforts to explore and understand. "I said I will be wise, but it remained elusive to me.” King Solomon confesses that he tried, analyzed, contemplated, but in the end of the day, he came up short, complete understanding was beyond his grasp.

What is he referring to? What did he try to apply wisdom to but was unsuccessful? Most say he is talking about the quintessential Torah statute, the red heifer, whose law is paradoxical. The impure person is purified from its ashes, but the pure person becomes impure. King Solomon tried to understand its mechanics, how and why it worked, but in the end, he concedes, v'hi rechoka mimeni, and it is too distant.

Rav Yosef Shaul Natanson says the word v’hi – "and it" in the verse "and it is too distant" refers to the entire Torah. He understands King Solomon as telling us: After I saw that I could not comprehend the reason for the red heifer, I realize that the reason for everything in the Torah was entirely beyond me.

Someone once challenged the Chazon Ish, a great Torah sage who died in the 1950s, about the challenge of theodicy, how bad and painful things can exist in the world. He was driven to make sense and understand the suffering. The Chazon Ish showed him a Tosfos, a commentary on the Talmud, and asked him to explain it. The man tried but failed to interpret or understand the Tosfos. The Chazon Ish told him, “If you don’t understand a few lines of Tosfos, how do you expect to understand the ways of God which is concealed from all mankind.”

In Psalms, the verse says, "How great are your ways, God. A fool doesn’t understand them...” Rabbi Meilech Biderman wonders why King David, the author of the Psalms, singles out the fool as not understanding them, when even the wise can’t comprehend the ways of God? He explains, what makes someone wise is that they know what they don’t know. The fool suffers from overconfidence, thinks he understands and knows everything. The fool thinks he or she has all the answers.

Our greatest scholars didn’t hesitate to say “I don’t know,” causing us to think more, rather than less of them.

We live in a world that makes us feel if we say “I don’t know” or “I don’t have a strong opinion about that” we are uninformed, weak or unsophisticated. But we come from a tradition that says exactly the opposite. Humility, nuance and admitting we don’t know are not signs of weakness, but strength. They don’t display ignorance; they show we are informed enough to know that we can’t possibly know absolutely.

The Talmud states, "Teach your tongue to say ‘I do not know, lest you become entangled in a web of deceit” (Brachos, 4a). Our greatest scholars didn’t hesitate to say “I don’t know,” causing us to think more, rather than less of them, and to place greater confidence in the things they did purport to know. Rashi, without whom the Talmud would be a closed book, is famous for the several places in which he writes, “eini yodei’ah, I don’t know” regarding the meaning, interpretation, or relevance of a particular verse or statement.

Perhaps this is why we read Ecclesiastes on Sukkot, "the time of our joy". Feeling entitled or capable of understanding everything only sets ourselves up for disappointment, brings about a failure of overconfidence, and leaves us feeling down, incomplete and unfulfilled. Of course, we should pursue understanding, try to gain wisdom, and obtain insight. But we must admit and concede that we can’t have the answers to everything and there are things we just can’t understand.

Listen to the advice of the wisest of all men: If you want to be happier in your marriage, at work, in your relationship with your children and with God, learn to say, I don’t know.

Photo credit: Emily Morter, Unsplash


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Sukkot, Corona, and the Secret to Joy Oct 1, 2020 | by Rabbi Yaakov Cohen 1 SHARES A survivor's smile taught me how to experience joy during this pandemic.

 

Sukkot, Corona, and the Secret to Joy

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A survivor's smile taught me how to experience joy during this pandemic.

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The Difference between Success and Happiness | by Rabbi Benjamin Blech

 

The Difference between Success and Happiness

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SHARES
The Difference between Success and Happiness

Sukkot and the shortage of psychiatrists in Silicon Valley.


Here is a quick question I’d like you to think about: How many people do you know who you would consider successful?

Follow-up question: how many people do you know who you would consider happy?

Are the ones you would list in the first category the same as the ones you would think of including in the second?

We just spent a considerable amount of time during the period from Rosh Hashanah through Yom Kippur speaking to God with our heartfelt prayers. We shared with Him our hopes and our dreams. We pleaded for lives filled with blessings. But what did we want most of all: success or happiness?

If you think they are identical you need to learn the startling lesson of Silicon Valley and its echo in the remarkable proximity of the holiday of Sukkot to the High Holy Days.

"I have witnessed so much success and yet so little happiness. In our valley of material riches and natural beauty, the two are regrettably too often in opposition.”

Silicon Valley is one of the most sought-after locations for the greatest successful entrepreneurs in the world. Steven Jon Kaplan, investment advisor and CEO of True Contrarian Investments, recently wrote that it takes “close to a $10 million net worth to be financially comfortable in the Bay Area – that’s a reasonable but certainly not a lavish lifestyle.” The area is home to those blessed enough to have fulfilled every standard used to evaluate success in contemporary terms.

But Silicon Valley has one pressing need that is not sufficiently met. In the words of a local prominent psychiatrist, Adam Strassberg:

There is a well-known shortage of psychiatrists nationally; however, more specifically, in the Silicon Valley Bay area, there is a tremendous shortage here locally. It is the nature of our supply and demand economic system – some of this imbalance is certainly due to supply, but I suspect most is due to a far greater local demand. I have practiced psychiatry in Silicon Valley for nearly 20 years, surfed the rise of the internet, floated with dot com bubbles and busts, witnessed fortunes and follies, all from the arms of my leather chair, in my tiny office, through a courtyard window, with two very ancient goldfish in tow. Everyday a parade of stressed-out 'middle class' multimillionaires marches through my office, on the hour, by the hour. I am indeed a 'Silicon Valley' psychiatrist. Over the decades – as both a psychiatrist practicing in Silicon Valley and a civilian living here locally – I have witnessed so much success and yet so little happiness. In our valley of material riches and natural beautythe two are regrettably too often in opposition.”

It is the tragedy of our times that so many people are blessed with success beyond measure, yet so filled with unhappiness and discontent. Ross Douthat writes of “an immediate crisis, one that is killing tens of thousands of Americans right now – more than the crack epidemic at its worst, more than the Vietnam War. The working shorthand for this crisis is 'deaths of despair,' a resonant phrase conjured by the economists Anne Case and Angus Deaton to describe the sudden rise in deaths from suicide, alcohol and drug abuse since the turn of the millennium. Now a new report from the Senate’s Joint Economic Committee charts the scale of this increase – a doubling from 22.7 deaths of despair per 100,000 American in 2000 to 45.8 per 100,000 in 2017, easily eclipsing all prior 20th-century highs.”

What is the source of this crisis of “deaths of despair”? It is the result of a society that has so tragically confused success with happiness. There is a world of difference between the two of them.

Success is getting what you want; happiness is wanting what you get.

Success is having all the money in the world; happiness is having family and friends to spend it on.

Success is measurable; happiness is limitless.

Success is a fancy car; happiness is a joyous journey.

Success is working hard; happiness is loving the work.

Success is having everyone know your name; happiness is knowing everyone’s name.

Success is being right; happiness is being true.

Success is money in the bank; happiness can’t be deposited.

Success is private jets; happiness is flying high.

Success is never easy; happiness will never feel difficult.

Success is money; happiness is value.

Success is late hours; happiness is all day.

Success is second homes; happiness is always home.

Success is material things; happiness is in the materials.

Success is praise; happiness is never needing it.

Success is reaching the top; happiness has no ceiling.

Success is all the money in the world; happiness is needing none of it.

Success is doing what you love; happiness is loving what you do.

Success is envied; happiness is shared.

And most important of all: Success is measured in human terms; happiness is a divine gift for those who live their lives well by heavenly standards.

Sukkot is the holiday of rejoicing. In Hebrew it is called zman simchateinu – the season of our supreme joy. Its place on the calendar is not an accident. True happiness can only follow from our spiritual growth on the High Holy Days. Happiness is God’s gift to all who allow it to spring naturally from our pursuit of spiritual perfection, not the achievement of worldly success.


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