Saturday, April 22, 2017
Wednesday, April 19, 2017
SEVEN ATE NINE
Rabbi David Walk
Many of you understand that my title is the answer to the riddle: Why is seven the scariest number? But this is the week to discuss why the number ate (sorry, eight) is such a powerful and, perhaps, awesome number in its own right. While seven, based on the seven days of Creation, represents natural cycles of time and space, eight signifies beyond time and space - the realm of the Infinite and the Eternal - the realm of miracles and the supernatural. Abraham made a covenant (brit) with the Infinite Eternal One, and was thus told to circumcise his male children on the eighth day of their lives. This brit is a sign that Eternity and Infinity will be a part of the lives of Abraham's children forever. The figure eight, when placed on its side, is called the lemniscate and is the mathematical symbol for Infinity. That term means 'decorated with ribbons' and reminds us of the Mobius strip, which can look like a ribbon twisted like an eight and forms an unending loop. These things are spooky. We're comfortable with natural; we're uneasy with supernatural.
This concern for the spooky nature of the number eight is further discussed in a fascinating debate in the Talmud about the beginning of our Torah reading: (R. Levi): We have a tradition from Anshei Keneset ha'Gedolah that 'va'Yehi' (and it was) always denotes pain." Question: It says, "Va'Yehi on the eighth day (of Chanukat ha'Mishkan)"! (Beraisa): That day there was a Simchah in front of God like the day Heaven and earth were created. In both places it says "va'Yehi." Answer: The pain was that Nadav and Avihu died…Answer (Rav Ashi): "Va'Yehi" is sometimes good, and sometimes painful. "Va'Yehi bi'Ymei is always pain (Megilla 10b). Our eighth day is a conundrum for the Sages. There was joy, because of the dedication of the Mishkan or portable Temple, but profound sadness as a result of the Divine executions of Nadav and Avihu, Aharon's beloved sons. A full treatment of that episode requires an article of its own, which I wrote a few years ago. However, the explanation that I find most reasonable is that they didn't perform the service as directed by Moshe, their uncle.
What was the special nature of this 'eighth day'? Rashi helps by, perhaps, further confusing the issue: And it was on the eighth day: of the investitures. It was the first of the month of Nissan, the very day on which the Mishkan was erected. And this day was the first of ten 'crowns' of distinction (Leviticus 9:1). So, this day was the eighth day of the initiation of the Cohanim and the Mishkan, but it was also a day of many firsts, and it was the first of the month of Nissan. Was this day the eighth or the first? Well, both, and that brings us to another way of understanding the number eight.
The Kli Yakar (Reb Shlomo Ephraim ben Aaron Luntschitz, 1550- 1619) furthers our investigation into the number eight with new information. He informs us (based on a Midrash in Yalkut Shimoni) that the number seven is profane or normal while the number eight is holy. What makes the number eight holy? It is the number which describes the activities of Moshe. And how does that work? Moshe is the man of az, the Hebrew word for 'then'. We saw that, of course, a few days back when we read 'az yashir Moshe', 'then sang Moshe', which is the Torah reading for the seventh day of Pesach. But Moshe is also the man of mei'az bati, from the time I came to speak to Pharaoh (Exodus 5:16). The Kli Yakar goes on to explain that the Hebrew word az is the letter aleph riding on the letter zayin. Of course, if we transform those letters into their numerical equivalents that statement says: Eight is the result of the number one riding on top of the number seven.
That famous day in the desert was called the eighth because it followed seven days of intense preparation. But the symbolism goes much deeper, according to that discussion in tractate Megilla. That eighth day was as auspicious as the seven days of Creation. Why? Because mankind took over the reins of spiritual innovation. Rabbi Soloveitchik used to say that all kedusha, sanctity, is a result of human endeavor. Perhaps that reality only began on that momentous morning. Moshe was the man of az (not to be confused with the Wizard), because he was the first to relay this message of creating kedusha, with God's gentle guidance. But was the guidance 'gentle'? Weren't Nadav and Avihu killed because they misapplied this power? Yes, but I'd like to think that God took them away with the gentleness appropriate to their act. There's much I don't understand.
We began this article by saying that the number eight is 'supernatural', but what is supernatural about humans? I think the answer's simple and inspiring. The greatest magic is the God given talent to create kedusha. God gave us the power to make objects and time and, even, ideas holy. Eight is the number which represents this capacity. After the symbolic seven days of Creation, we take over. That's true of a brit and that was true of the dedication of the Mishkan. Much of Jewish history has been the story of God handing over authority to the Jewish people. This process started with the covenant with Avraham, made a big jump with Moshe, and continued with Great Court in Jerusalem. May we maintain that heritage.
And that's scary! This great power bestowed by God to spread kedusha carries great responsibility to wield this authority with responsibility. Perhaps, we needed the Nadav and Avihu story to remind us of the awesome nature of this entitlement. As a result that eighth day was joyous and painful. Every transfer of power is joyous and painful. Whether the pain or the joy predominates is, of course, up to us.
Friday, April 14, 2017
Prediksi West Brom vs Liverpool 16 April 2017Prediksi West Brom vs Liverpool 16 April 2017 ,Pertandingan cukup sulit akan dijalani Liverpool saat bertamu ke The Hawthorns untuk menghadapi West Brom di matchday 33 Premier League, Minggu (16/04). Liverpool saat ini tengah berjuang untuk bisa memantapkan posisi mereka di empat besar liga di akhir musim. Pasukan Jurgen Klopp itu pun harus menyapu bersih semua laga sisa musim ini. Namun niatan itu akan mendapat ujian saat mereka harus menghadapi tim asuhan Tony Pulis yang dikenal jago dalam urusan set-pieces, West Brom. Liverpool saat ini berada di posisi tiga klasemen sementara EPL dengan raihan 63 poin dari 32 laga. Kans mereka untuk bisa finis di empat besar di akhir musim pun cukup terbuka asal bisa terus menang. Pasalnya jika terpeleset sudah ada Manchester City dan Manchester United yang siap untuk menyalip mereka. Modal untuk mencari kemenangan saat ini sudah ada di tangan mereka. Philippe Coutinho dkk tak pernah kalah di enam laga terakhirnya, bahkan saat lawan tim-tim yang lebih kecil dari mereka. Contohnya saja lawan mereka akhir pekan kemarin yakni Stoke City dan sebelumnya lagi yaitu Bournemouth. Yang terasa membuat moral pemain meningkat adalah mereka berhasil meraih tiga poin setelah dalam keadaan tertinggal lawan Stoke. Untuk laga kali ini, Klopp masih akan kehilangan sejumlah pilarnya. Jordan Henderson dan Adam Lallana plus Sadio Mane masih cedera. Begitu pula dengan Ovie Ejaria dan Danny Ings. Hilangnya Henderson dan Lallana sendiri mungkin akan memaksa Klopp untuk tetap memainkan formasi 3-4-3 seperti sebelumnya. Namun setidaknya para pemain lainnya sudah dalam kondisi bugar. Contohnya seperti Firmino, Coutinho, Daniel Sturridge dan Joel Matip yang sebelumnya dalam kondisi tidak fit saat lawan Stoke. Beralih ke tuan rumah, The Baggies. Saat ini mereka berada di posisi delapan Premier League. Mereka mengoleksi 44 poin dari 32 pertandingan. Raihan itu sendiri dipastikan membuat Salomon Rondon cs aman dari jerat degradasi. Namun justru di situlah letak masalah mereka. Dalam kondisi normal mereka pasti akan bisa menyulitkan Liverpool, apalagi dengan keunggulannya dalam hal set piece dan bola-bola atas. Namun kini mereka seolah tidak terlalu berambisi untuk meraih kemenangan sejak dipastikan aman dari degradasi. Sejak memasuki bulan Maret, mereka cuma menang sekali lawan Arsenal dan imbang lawan Manchester United. Sisa empat laga lainnya berakhir dengan kekalahan, termasuk laga terakhir mereka di kandang lawan Southampton. Mereka juga gagal mencetak gol di lima dari enam laga tersebut. Hal ini tentu harus segera diubah oleh Pulis. Kebetulan di pertandingan ini nanti, Pulis akan bisa memainkan semua pemainnya. Tak ada yang absen karena cedera ataupun akumulasi kartu. Dalam pertandingan terakhir kedua tim ini, yakni di Anfield, Liverpool menang 2-1. Sementara di duel terakhir keduanya di The Hawthorns, mereka bermain imbang 1-1. Lalu akan seperti apakah hasil laga kali ini?
Perkiraan Susunan Pemain West Brom vs Liverpool :West Brom (4-2-3-1): Foster; Dawson, McAuley, Evans, Nyom; Flecther, Livermore; Brunt, Morrison, Phillips; Rondon. Liverpool (3-4-3): Mignolet; Lovren, Matip, Klavan; Clyne, Wijnaldum, Can, Milner; Firmino, Origi, Coutinho.
Statistik Tim West Brom vs LiverpoolHead to Head: 22/10/16 Liverpool 2-1 West Brom (Premier League) 15/05/16 West Brom 1-1 Liverpool (Premier League) 13/12/15 Liverpool 2-2 West Brom (Premier League) 25/04/15 West Brom 0-0 Liverpool (Premier League) 04/10/14 Liverpool 2-1 West Brom (Premier League)
Lima Pertandingan Terakhir West Brom:08/04/17 West Brom 0-1 Southampton (Premier League) 05/04/17 Watford 2-0 West Brom (Premier League) 01/04/17 Manchester United 0-0 West Brom (Premier League) 18/03/17 West Brom 3-1 Arsenal (Premier League) 11/03/17 Everton 3-0 West Brom (Premier League)
Lima Pertandingan Terakhir Liverpool:08/04/17 Stoke City 1-2 Liverpool (Premier League) 06/04/17 Liverpool 2-2 Bournemouth (Premier League) 01/04/17 Liverpool 3-1 Everton (Premier League) 19/03/17 Manchester City 1-1 Liverpool (Premier League) 12/03/17 Liverpool 2-1 Burnley (Premier League)
Prediksi West Brom vs Liverpool 16 April 2017
West Brom 1 - 2 LiverpoolPrediksi Lain : youtobe 1 2 3
Tuesday, April 11, 2017
Prediksi Borussia Dortmund vs Monaco 12 April 2017, yang akan bertanding di Signal-Iduna-Park (Dortmund) dalam Kompetisi Liga Champions pada pukul 01.45 WIB.
Borussia Dortmund â" Tampi mengecewakan dipertandingan sebelumnya, dimana mereka harus memperoleh kekalahan saat bertandang ke markas Bayer Munchen dengan skor 4-1. Sejauh ini Borussia Dortmund berhasil memperoleh tiga kali kemenangan dan satu kali imbang, dengan hasil tersebut mereka saat ini berada diposisi ke-4 dengan perolehan 50 poin. Dini hari nanti Borussia Dortmund akan kembali melakoni laga yang cukup penting, dimana mereka akan menjamu Monaco pada laga lanjutan Leg pertama babak perempatfinal Liga Champions. Tampil dikandang sendiri Borussia Dortmund akan berusaha untuk tampil sebaik mungkin dipertandingan nanti, untuk itu saat ini mereka tengah mempersiapakan diri untuk melakoni laga yang cukup penting tersebut.
Monaco â" Sukses tampil perkasa didua pertandingan terakhir sebelumnya, dimana mereka berhasil menyapu bersih kemenangan saat menjamu Lille dengan skor 2-1 dan bertandang ke markas Angers SCO dengan skor 0-1. Dilihat dari lima pertandingan terakhir sebelumnya Monaco sejauh ini berhasil memperoleh empat kali kemenangan, dengan hasil tersebut saat ini mereka masih kokoh berada dipuncak klasement dengan berhasil mengumpulkan 74 poin. Mereka saat ini unggul 3 poin dari PSG yang menempati posisi ke-2 dan 4 poin dari Nice diposisi ke-3. Dini hari nanti Monaco akan kembali ditunggu laga yang cukup krusial, dimana mereka akan bertandang ke markas Borussia Dortmund pada laga lanjutan Leg pertama babak perempatfinals Liga Champions musim ini. Monaco yang saat ini tengah dalam kondisi terbaik dipastikan akan tampil dengan kekuatan penuh dipertandingan nanti, demi memperoleh poin yang cukup penting mereka tidak ingin kalah dari lawannya tersebut.
Ulasan tentang pertandingan Borussia Dortmund vs Monaco : Pertandingan ini merupakan pertemuan pertama untuk kedua tim, jika dilihat dari hasil data startistik kedua pemain saat ini. keduanya memiliki kekuatan yang cukup imbang, namun Borussia Dortmund lebih diunggulkan karena mereka tampil dikandang sendiri.
Prediksi Borussia Dortmund vs Monaco 12 April 2017
Situs Judi Bola kali ini memberikan informasi mengenai pertemuan antara kedua tim dan beberapa pertandingan terakhir yang telah dilakoni oleh kedua tim dilima laga terakhir.
Head To Head Borussia Dortmund vs Monaco :
â"â" Belum Pernah Bertemu â"â"
Lima Pertandingan terakhir Borussia Dortmund :
15/03/17 DFB Sportfreunde Lotte 0 â" 3 Borussia Dortmund
18/03/17 BUN Borussia Dortmund 1 â" 0 Ingolstadt
01/04/17 BUN Schalke 04 1 â" 1 Borussia Dortmund
05/04/17 BUN Borussia Dortmund 3 â" 0 Hamburger SV
08/04/17 BUN Bayern MÃ¼nchen 4 â" 1 Borussia Dortmund
Lima Pertandingan terakhir Monaco :
16/03/17 UCL Monaco 3 â" 1 Manchester City
19/03/17 LI1 Caen 0 â" 3 Monaco
02/04/17 CDL Monaco 1 â" 4 PSG
05/04/17 CDF Monaco 2 â" 1 Lille
08/04/17 LI1 Angers SCO 0 â" 1 Monaco
Situs Judi Bola berikan susunan Pemain Kedua Tim :
Borussia Dortmund : R.Burki, Bartra, O.Dembele, P.Aubameyang, C.Pulisic, S.Papastathopoulos, L.Piszczek, G.Castro, M.Schmelzer, J.Weigl, E.Durm.
Monaco : D.Subasic, Fabinho, Jemerson, Bernardo Silva, T.Bakayoko, V.Germain, D.Sidibe, B.Mendy, A.Raggi, T.Lemar, K.Mbappe.
Prediksi Borussia Dortmund vs Monaco 12 April 2017
Bursa taruhan bola : Borussia Dortmund 0 vs 1 Monaco
Bursa taruhan Over/under â" 3 1/4
Tips : Imbang (Over)
Prediksi Skor :
Borussia Dortmund 3 - 2 Monaco
Friday, April 7, 2017
Head to head Manchester City vs Hull City :27 Des 2016 Hull City 0 – 3 Manchester City 02 Des 2016 Manchester City 4 – 1 Hull City 07 Feb 2015 Manchester City 1 – 1 Hull City 27 Sep 2014 Hull City 2 – 4 Manchester City 15 Mar 2014 Hull City 0 – 2 Manchester City
Lima Pertandingan Terakhir Manchester City :19 Mar 2017 Manchester City 1 – 1 Liverpool 16 Mar 2017 AS Monaco 3 – 1 Manchester City 11 Mar 2017 Middlesbrough 0 – 2 Manchester City 09 Mar 2017 Manchester City 0 – 0 Stoke City 05 Mar 2017 Sunderland 0 – 2 Manchester City
Lima Pertandingan Terakhir Hull City :18 Mar 2017 Everton 4 – 0 Hull City 11 Mar 2017 Hull City 2 – 1 Swansea City 04 Mar 2017 Leicester City 3 – 1 Hull City 25 Feb 2017 Hull City 1 – 1 Burnley 11 Feb 2017 Arsenal 2 – 0 Hull City Pasaran Taruhan Bola Handicap
Wednesday, April 5, 2017
JUST FOUR YOU
Rabbi David Walk
A few years back I wrote an article about the significance of the number four at our annual Seder gatherings. I called that modest effort: Let the Fours be With You. Well, I'm back again to revisit this fascinating issue. In Judaism when we 're constructing a presentation for a concept we usually build around the numbers three or seven. After all, we live in a world founded upon three principles, and our lives are scheduled around a seven day week. But I like the number four. It's my birthday (of July, no less), it's Bobby Orr's number, and it's the perfect number for a tournament final or a bridge game. It, also, really is a perfect number. And at our Seders we have: four cups of wine, four questions, four children and four verses from the farmer's declaration for first fruits. It's really ubiquitous. So, let's explore, again, the reasons behind the prominence of the number four during Pesach.
The symbolism of the number four begins early in our Tanach. 'A river flowed out of Eden…and became four rivers. The name of the first is Pishon…The name of the second river is Gihon…The name of the third river is Tigris…The fourth river is the Euphrates (Genesis 2:10-14).' So, it seems that the number four says something significant about our world, and perhaps the bounty which flows into it. We see in Kabbalah that the number four is used to designate the four levels or worlds in Creation (Atzilut, world of emanations, Briah, world of creation, Yetzira, world of formations, and Asiya, the world of action all around us). Also, we describe the constituent members of the cosmos as being four: inanimate, vegetative, mobile and verbal (that's us!). We could go on and on giving examples of the number four as representative of the physical world, like four compass points or four seasons, but I think that you get the idea.
The number four also suggests aspects of God. God's personal name is the four letter, ineffable Tetragramaton, and many authorities understand those four letters as four facets of divinity. Every morning we prepare for the recitation of Shema by proclaiming this four-fold celebration of Divine glory: The Name of God, the King is great, mighty, awesome and holy. It's not clear to me what all those adjectives refer to, but, again, there are four of them. Four is helping us define divinity. We notice a similar view about humanity. In the fifth chapter of Pirkei Avot, we have a series of seven statements describing the character variations within mankind as always being four in number. There are four types of students, four kinds of temperament, and four modes of charitable donations.
We're obviously noticing a pattern developing. When we describe the variety of possibilities in our world, we use the number four to describe the diversity. And we do the same thing on Pesach. We portray the aspects of the redemption as being four in number, 'I will (1) take you out from under the burdens of the Egyptians, and I will (2) save you from their labor, and I will (3) redeem you… And I will (4) take you to Me as a people (Exodus 6:6-7).' These represent four stages in the process: cessation of labor, leaving Egypt, crossing the Sea and receiving the Torah at Sinai. These four correspond to the four statements from the declaration of the bikurim (first fruits): our ancestors went into exile in Egypt, the Egyptians brutally oppressed us, we cried out to God, and God miraculously brought us out. So, we see that four steps, stages or standpoints are built into that historical experience. But how does the number four represent our modern experience in reliving, reenacting and remembering the event?
The other day an unusual thing happened. While I was davening, I started thinking about what I was saying. I couldn't help noticing how often the phrases dor l'dor and dor v'dor were appearing in the prayers. This concept of 'from generation to generation' is very important to our religion and heritage. We are a people of legacy. Every generation bequeaths its birthright of Jewish values and practices to the next, as we maintain a chain of tradition across the millennia. Obviously, this is, as well, central to our seder. It's all about parent teaching child. One generation passing the baton to the next. This process is emphasized at the end of magid, the recitation of the story, when we read, 'You shall tell your child on that day, it is because of this that the Lord did for me when I left Egypt (Exodus 13:8).' Through this process we must feel that we personally are experiencing the redemption, 'It was us that He brought out from there (Deuteronomy 6:23).'
But how is that possible? The process works because the parent is relating, as accurately as possible, what was received from the previous generation. That's two generations, the parent relates what was heard from the grandparent. The child accepts or receives this message. But the main purpose of today's child agreeing to the handover of this material is the responsibility to pass it to the next progeny. That's two more generations. The dor l'dor process, therefore is really a four generation procedure; the one doing the passing is the representative of the no longer present previous generation and the one receiving is representing the not yet present next generation. There's four in all.
We often marvel at the continued existence of the Jewish people. We're still standing; the Egyptians, Philistines, Babylonians, Assyrians, Persians et al have been lost to the sands of time. Many of us thank God for this miracle of longevity. But once a year, we must consider seriously our role in this miracle. If we are passive, we may not merit to be part of this wondrous phenomenon. We participate in the world's longest running show by continuously changing our role in the four part drama. We once were the dream, and we transition to the memory. It's an incredible ride! Chag Kasher V'sameach!!
Sunday, April 2, 2017
Wednesday, March 29, 2017
HIDE 'n SEEK
Rabbi David Walk
In our lives we encounter stuff which is alien or strange to us, and then there's stuff which is really alien. In the first category are things like how people lived in past centuries, for instance riding on stage coaches, or like living without indoor plumbing. We couldn't put up with living that way, but we can either imagine it or temporarily experience it in some artificial setting (like an amusement park or the IDF). Then there's really alien, like space travel or sacrificing an animal in the Holy Temple of Jerusalem. I couldn't even imagine living in weightlessness for months on end. But the thought of putting my hands on the head of an innocuous critter in preparation for offering it up to God, just boggles my mind. We live in a world that loves animals as pets and companions (although maybe not that 7 foot cat in Paterson, NJ, check it out on Youtube, and then avoid Paterson) in ways that would appear very weird to people living before the 20th century, when animals were only seen in a pragmatic light. I hope that these musings will assuage my misgivings, and maybe yours, too.
My son, Yishai, is close to Rav Yehuda Glick MK, who has been criticized and almost assassinated because of his efforts on behalf of Jewish rights on the Temple Mount. To my thinking, he is very normal. Born in Chicago, bright, funny, and very much like us. However, he is excited about bringing these offerings, and part of me is jealous about his enthusiasm, which I have difficulty sharing. So, this week I'd like to investigate this phenomenon and explore ways to find meaning in this now dormant form of Divine service.
The parsha presents us with many different types of offerings. The first three chapters discuss the voluntary gifts to the sanctuary, olah (burnt offering), mincha (meal offering) and shlamim (peace offerings). Then we have the most common personal offerings, namely the chatat (sin offering) and asham (guilt offering). We understand these last offerings. Psychologically people want to free themselves from the guilt associated with sin. These surrogate sacrifices are concrete expressions of our regret, and help us through this spiritual crisis. Then the meal and shlamim offerings don't overly tax our sensibilities, because we don't mind offering vegetables, and the peace offerings are mostly consumed by the worshipper in a sort of spiritual barbecue. The most enigmatic of them all is the very first, the olah, which is totally consumed by the altar's flames.
Why do people bring an olah? It's not connected to a sin, and it's not part of a celebration or commemoration. It just goes up in smoke. So, what gives? Why slaughter this animal and totally burn it? Does God need these offerings? If your answer is 'yes', then I believe you're in the wrong religion. A hint to a possible answer, I think, is found in one of the details of the process. It must be slaughtered on the north side of the altar. This factor in the procedure becomes more significant when we notice the only other offering which must be processed on the north side. That would be the korban chatat, or 'sin offering'. The sin offering is brought because the individual has committed by mistake or inadvertently a serious sin. One which, if done on purpose, would carry the severe, but enigmatic, divine punishment called karet, or being 'cut off'. This offering makes sense to be offered on the north or zafon side, because that word really means 'hidden'.
Most people know the word zafon from the Pesach Seder. It's the term to describe the eating of the Afikomen. It acquired that name because of the custom of hiding that piece of matzo which was broken and put away at Yachatz. It's fascinating that some families have the leader hide the matzo while others have the kids do it. Under all circumstances, it costs the leader. I think we should alternate, in the Diaspora each night and in Israel each year. Because I like the symbolism of each party trying to search for the secrets of the other. We should try to understand the other generation.
Which brings us back to the north side of the altar. The Shem M'shmuel (Reb Shmuel Bornsztain of Sochachov, 1855-1926) was intrigued by this mystery of the northern side. He wrote: An Olah is brought to atone for sinful thoughts and was slaughtered in the tzafon, which has the same root as the word matzpun, which means conscience. In other words, there is a motivating factor of atonement for the olah, but it's hidden deep in the psyche, maybe still unclear even to the worshipper.
The zafon, which is hidden from the sun's bright, revealing light here in the northern hemisphere also represents evil or trouble. The prophet Yirmiyahu is told, 'From the north the misfortune will break forth upon all the inhabitants of the land (Jeremiah 1:14).' And even more telling is the declaration of Hoshea to the soon to be destroyed northern kingdom of Israel, 'your sin is hidden from you (Hosea 13:12).' The greatest dangers reside in transgressions which we can't or won't acknowledge. These offerings are related to moving beyond these spiritual mistakes, both actions and intentions, because these errors only become truly dangerous to our spiritual growth when they are left in the dark, to fester and flourish.
The chatat and olah offerings are an acknowledgment of a darkness within us all. We are being enjoined to join this fight in the shadows and then emerge into the light of the Temple's holy glow for the procedure of the donation to the altar's flame. So, I still can't get used to the idea of killing this innocent creature to help me work through my spiritual issues. However, those modern sensibilities of mine (thank you PETA and ASPCA) shouldn't prevent me from analyzing these concepts and becoming aware of the power behind these profound precepts. The search helps shed some precious light.
Wednesday, March 22, 2017
AGAIN & AGAIN
Rabbi David Walk
Don't you hate it when you're reading to little kids, you're putting everything you've got into this amazing rendition of a childhood classic, and as soon as you finish the book or story, instead of a standing ovation or full throated 'Bravissimo!', they just say, 'Again!'? I mean can't we just read another story? I love reading to kids, especially my grandchildren. But that persistent 'again', just gets to me. On the other hand, many authorities claim that the repetition is good for the kid. The famous motivational writer and speaker, Zig Ziglar explained, 'Repetition is the mother of learning, the father of action, which makes it the architect of accomplishment.' Good quote, but it's boring after we've mastered the particular skill at hand. I just read a fascinating article that explains how good it is for the toddler (). So, we do it 'again', while muttering under our breath like Joe Pesci from Home Alone. However, at some point a little before middle school, repetition loses its charm. From that point on, you can tell the world's greatest story for the first time in years, and they'll whine, 'not again!' And that brings me to this week's double Torah reading. Why does this week's parsha repeat all the stuff about building the Mishkan from the readings Teruma and Tetzave, when I didn't find all those instructions very interesting in the first place? I mean this stuff reads like Lego instructions, which I also must read for my grandkids. So, why, oh why, do we repeat it?
Why your kid wants to do the same activity over and over again. Read the same book five times in one sitting? It can actually be helping your kid.
We, therefore, really have two questions: Why are the instructions repeated, and why are they given in such excruciating detail? Let's be honest, we're not going to build a Mishkan in our backyards. For this week's discussion, I'm going to ignore a famous debate about the chronology of all these instructions. In this article, I'm only concerned with one big factor: The instructions in Teruma-Tetzave are recorded before the Sin of the Golden Calf and those in Vayakhel-Pekudei are listed afterwards. The material and its presentation must be seen in that light. Rav Avraham Wallfish points out that the process of the sin begins with, 'Vayikahel ha'am (and the nation gathered)', and our parsha begins Vayakhel. This new version of the material must be seen in light of the sin.
One major difference in the two renditions of the instructions is the terminology for the donations. First time round we have an emphasis on the term kicha (take). The donations were described as mandatory payments to be taken by the Mishkan Authority. I'm surprised there weren't toll booths for entering the Mishkan, in this first iteration of the mitzvah. However, the Kli Yakar emphasizes that in our repetition of the material the word which stands out in the description of the contributions of the Jewish nation is: nediv. This beautiful word describes true philanthropy: giving
with a full heart. This explains why the architects of the Mishakn, Betzalel and Oholiav, had to ask Moshe to stop all the giving because they couldn't handle all the material coming in. Thank God, the Jews came to see that the giving for the Golden Calf could be atoned for in their generosity for the worship of God.
Okay, this is great! Now we understand why this material had to be repeated to enlighten us about the sincere repentance of the Jewish people. But why must it be so detailed? What is the purpose of all the minutiae of the construction. Clearly, we could (and do!) use every little feature of the Mishkan to teach a lesson about life or about spirituality, but I'd like something more overarching with a greater overall perspective. And there are, indeed, authorities who explain that the Mishkan and, later, the Temple must be understood as a microcosm of the universe and Creation. But I'm looking, this year, at least, for something more practical and down to earth. And, wouldn't you know, Rabbi Lord Jonathan Sacks did just that.
Rabbi Sacks begins by pointing out an all too familiar fact of Jewish communal life: We Jews complain, a lot. Of course, we complained in Egypt, after all it was oppressive. However, right after the exodus, at the first sign of trouble (in the form of a column of massed Egyptian chariots), our ancestors whined: Is it because there are no graves in Egypt that you have taken us to die in the desert? What is this that you have done to us to take us out of Egypt (Exodus 14:11)? Right after the crossing of the Sea, the Jews moaned about the lack of water. It is a constant of our narrative that the Jews whimper, wail and weep. There is one exception. From the day Moshe descended from Mt Sinai the second time, throughout the total construction period of the Mishkan, for almost a year, there were no gripes, grumbles or groans.
The former chief rabbi explains: A remarkable proposition is being framed: It is not what God does for us that transforms us. It is what we do for God. Rabbi Sacks teaches us that affording us this responsibility made us partners with God. When God does all the heavy lifting, we become dependent and weak, thus prone to whining. He elucidates that we became a 'society', which means that we became concerned for one another and shared the load.
Allow me, please, to return to an idea which I previously mentioned in passing. The Mishkan can, indeed, be compared to the universe; it is seen as a microcosm of the cosmos. This idea is profound, but the profundity isn't in what it teaches us about the universe. It's in what we learn about ourselves. God gave us this task, with all its myriad of minutiae, to make us co-architects of the Creation, and, in so doing made us co-creators of our destiny. To paraphrase JFK: Ask not what God can do for you; ask what you can do for God. It makes all the difference.
Pertemuan ke dua team di 5 Pertandingan terakhir Spanyol Vs Israel :07/06/01, Israel 1 – 1 Spanyol 08/10/00, Spanyol 2 – 0 Israel 11/10/99, Spanyol 3 – 0 Israel 15/10/98, Israel 1 – 2 Spanyol
5 Pertandingan Terakhir Bermain Spanyol :06/09/16, Spanyol 8 – 0 Liechtenstein 07/10/16, Italia 1 – 1 Spanyol 10/10/16, Albania 0 – 2 Spanyol 13/11/16, Spanyol 4 – 0 Republik Makedonia 16/11/16, England 2 – 2 Spanyol
5 Pertandingan Terakhir Bermain Israel :01/06/16, Serbia 3 – 1 Israel 06/09/16, Israel 1 – 3 Italia 07/10/16, Republik Makedonia 1 – 2 Israel 09/10/16, Israel 2 – 1 Liechtenstein 13/11/16, Albania 0 – 3 Israel
Susunan Pemain Spanyol Vs Israel :Spanyol : Pepe Reina – Azpilicueta – Nacho – Daniel Carvajal – Íñigo Martínez – David Silva – Mata – Busquets – Thiago Alcântara – Vitolo – Aduriz Israel : D. Goresh – E. Tibi – R. Gershon – E. Dasa -S. Tzedek – B. Natcho -E. Zahavi -0A. Cohen – D. Einbinder – B. Sahar – T. Ben Chaim
Spanyol 3 - 0 IsraelNote : Prediksi ini hanya untuk membantu dan memudahkan para pecinta bola untuk melakukan taruhan bola, Kami tidak bertanggung jawab atas kesalahan yang terjadi imaterial maupun material dan itu sepenuhnya adalah tanggung jawab masing-masing pemain dan harap bermain dengan “Responsible Gambling”.
Prediksi Lainnya :
Tuesday, March 21, 2017
Lima Pertandingan Terakhir Thailand :• 17/12/2016 Thailand 2 – 0 indonesia • 14/12/2016 Indonesia 2 – 1 Thailand • 08/12/2016 Thailand 4 – 0 Myanmar • 04/12/2016 Myanmar 0 – 2 Thailand • 25/11/2016 Philipina 0 – 1 Thailand
Lima Pertandingan Terakhir Saudi Arabia :• 14/01/2017 Combodia 2 – 7 Saudi Arabia • 10/01/2017 Saudi Arabia 0 – 0 Slovenia • 15/11/2016 Jepang 2 – 1 Saudi Arabia • 12/10/2016 Saudi Arabia 3 – 0 UAE • 07/10/2016 Saudi Arabia 2 – 2 Australia Bursa Taruhan Pasar Bola Handicap Thailand 3/4 : 0 Saudi Arabia Bursa Taruhan Pasar Bola Over / Under 2 1/2 Prediksi Skor Bola Thailand Vs Saudi Arabia adalah 1 – 2 Tips : Saudi Arabia / Over Note : Prediksi ini hanya untuk membantu dan memudahkan para pecinta bola untuk melakukan taruhan bola, Kami tidak bertanggung jawab atas kesalahan yang terjadi imaterial maupun material dan itu sepenuhnya adalah tanggung jawab masing-masing pemain dan harap bermain dengan “Responsible Gambling”.
Prediksi Lainnya :
- ► 04/09 - 04/16 (2)
- ► 04/02 - 04/09 (3)
- ► 03/19 - 03/26 (5)
- ► 2016 (103)
- ► 2015 (57)
- ► 2014 (56)
- ► 2013 (56)
- ► 2012 (57)
- ► 2011 (49)
- ► 2010 (53)
- ► 2009 (21)