Category Archives: Netziv

5774, Abraham, Chayei Sara, Genesis, Netziv, Parsha, The Times of Israel

To Parents of Singles

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[First posted on The Times of Israel at: http://blogs.timesofisrael.com/chayei-sarah-to-parents-of-singles/]

Netziv Genesis: Chayei Sarah

To Parents of Singles

“The joys of parents are secret, and so are their grieves and fears.” -Francis Bacon

There is a unique, special joy that a parent feels upon the successful marriage of their child. Likewise, there is a unique, special pain a parent feels when a child fails to connect with their life’s mate.

There is much debate, discussion and controversy as to the extent a parent should be involved in encouraging and facilitating the marriage of their child, if at all. Obviously much will depend on the individual personalities, family dynamics, relationships and more. Some parents are known to harass their children about the topic to the point of seriously damaging the child-parent relationship. Some parents shy away from the topic as if it were some divine command to steer clear of even hinting at the issue, but then leave the child without any guidance or support. Most fall somewhere in between, doing their best to walk the tightrope of feelings, emotions, hopes, expectations and disappointments that life throws our way.

When it is time for our Patriarch Isaac to marry, we find his father Abraham completely in the driver’s seat. Abraham gives the direction, provides the priorities, the funding, all the resources and assistance he can bring to bear, to ensure that his son marries well. The entire episode is curiously prefaced by the statement that Abraham was old. The Netziv on Genesis 24:1 explains that the details of Abraham’s age are to clarify for us the reason Abraham himself did not personally go to seek Isaac’s bride. If he would have been younger and of stronger health, the Netziv says, Abraham would have had the obligation to personally travel to Haran to see to and ensure the matching of Isaac with Rebecca.

The Netziv makes it clear that a parent is obligated to do all they can, all that is within their means and capacity, (with diplomacy and sensitivity), to encourage, support and enable the marriage of their children.

May we dance at many weddings together.

Shabbat Shalom,

Ben-Tzion

Dedication

In memory of my grandmother Zahava Rosenthal, on the first Yarzheit since she left us. One of her special gifts and joys was to match couples together.

 

5774, Abraham, Genesis, Netziv, Parsha, Spanish, Vayera

Obra de Moralidad

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Netziv Génesis: Vaierá

Obra de Moralidad

“Vamos con precaución a complacer el supuesto de que la moralidad se puede mantener sin la religión. La razón y la experiencia nos impiden esperar que la moralidad nacional pueda prevalecer en la exclusión del principio religioso.” – George Washington

Abraham llega a Grar, tierra de los filisteos con su bella esposa, Sara. Con el fin de protegerse de los hombres violentos, lujuriosos dispuestos a matar a un marido con el fin de reclamar a la esposa, Abraham y Sara asumen la apariencia de hermanos. Abimelec, rey de Grar, toma Sara para sí mismo. Dios interviene, advierte Avimelech en un sueño, Sara se volvió a Abraham y todos continúan con sus vidas interesantes.

Avimelech sin embargo se enfrenta a Abraham y le pregunta por qué mintió sobre su identidad. Abraham le responde que él no vio “temor de Dios” entre los filisteos. (Crónica del principio de Génesis capítulo 20).

El Netziv en Génesis 20:11 declara algo sorprendente. Afirma que los filisteos eran en realidad un pueblo civilizado y moral que en circunstancias normales no capturan a una mujer casada o recurren al asesinato para que puedan reclamarla. Sin embargo, Abraham sintió que su moral era relativista y no absoluta. Que vino de la convención social y no de la creencia, ni someter a sí mismo a la orden divina.

Debido a esto moral “natural,”  Abraham sabía que los filisteos tendrián un tiempo mucho más difícil para resistir la tentación. Sabía que iban a racionalizar la licitud de matar a Abraham para obtener a Sara. Eso es lo que le daba miedo: a la “moral” sin directiva de Dios. Moralidad hecha por el hombre ha sido y siempre será sospechoso.

Que podamos vivir de acuerdo con y unirnos con la ética que hemos heredado desde los días de Abraham.

Shabat Shalom,

Ben-Tzion

Dedicación

Para el Rabino Shmuel Eliahu y ​​Danny Sanderson – dos personas muy diferentes que me inspiraron esta semana. (Puede ver más detalles en mi blog (en Inglés), “Adventures”)

5774, Abraham, Genesis, Netziv, Parsha, The Times of Israel, Vayera

Morality Play

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/vayera-morality-play/]

Netziv Genesis: Vayera

Morality Play

“Let us with caution indulge the supposition that morality can be maintained without religion. Reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.” -George Washington

Abraham arrives at Grar, land of the Philistines with his beautiful wife, Sarah. In order to protect himself from lustful, violent men ready to kill a husband so as to claim the wife, Abraham and Sarah assume the guise of siblings. Avimelech, King of Grar, claims Sarah for himself. God intervenes, warns Avimelech in a dream, Sarah is returned to Avraham and all continue with their interesting lives.

Avimelech however confronts Abraham and asks him why they lied about their identity. Abraham responds that he didn’t see “fear of God” amongst the Philistines. (Recap of beginning of Genesis Chapter 20).

The Netziv on Genesis 20:11 states something surprising. He claims that the Philistines were actually a civilized, moral people and would not under normal circumstances capture a married woman or resort to murder that they may claim her. However, Abraham sensed that their morality was relativistic and not absolute. That it came from social convention and not from belief nor subjecting oneself to divine command.

Because of this “natural” morality, Abraham knew that the Philistines would have a much harder time resisting temptation. He knew that they would rationalize the permissibility of killing Abraham in order to get Sarah. That’s what he was afraid of: a “morality” without God’s directive. Man-made morality has been and always will be suspect.

May we live up to and attach ourselves to the ethics that we’ve inherited from the days of Abraham.

Shabbat Shalom,

Ben-Tzion

Dedication

To Rabbi Shmuel Eliyahu and Danny Sanderson – two very different people who inspired me this week. (See “Adventures” blog post for more details)

 

 

 

5774, Abraham, Genesis, Lech Lecha, Netziv, Parsha, Spanish

Las bendiciones de los sabios

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Netziv Génesis: Lej Leja

Las bendiciones de los sabios

“Reyes pueden ser jueces de la tierra, pero los sabios son los jueces de los reyes.” -Ibn Gabirol

Yo era un niño en Caracas, Venezuela, cuando me encontré con el rabino Ovadia Yosef, entonces Gran Rabino de Israel. En mi mente joven comprendí que el era un rollo de Torá ambulante. Había visto algunos rollos de Torá antes. Contenían nuestra antigua tradición escrita. Ellos eran sagrados. Les reverenciamos. Aquí había una versión humana, con brazos y piernas, ojos, oídos, una boca que derramó palabras de Torá y una poderosa mente enciclopédica que contenía y compartía un océano de Torá.

Algo tiene que me ha tocado en ese día que aún debo llevar tales recuerdos de tres décadas y media más tarde.

Dios le dice a Abraham que va a ser una bendición para otros. El Netziv, en Génesis 12:02, explica que las bendiciones de Abraham fueron especialmente eficaces y potentes. Fue buscado por príncipes y reyes por su consejo y bendición. El Netziv relaciona esto con el dicho talmúdico que cuando uno está enfermo, se debe buscar el “Chacham” (sabio). No sólo debe uno buscar las bendiciones potentes del “Chacham”, pero tal vez más importante, uno debe seguir su consejo.

Que tengamos la suerte de conectar con sabios y benditos.

Shabat Shalom,

Ben-Tzion

 

Dedicación

En recuerdo de Rab Ovadia Yosef. El pueblo de Israel han perdido un gran sabio.

5774, Abraham, Genesis, Lech Lecha, Netziv, Parsha, The Times of Israel

Blessings of the Wise

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 [First posted on The Times of Israel at: http://blogs.timesofisrael.com/lech-lecha-blessings-of-the-wise/]

Netziv Genesis: Lech Lecha

Blessings of the Wise

“Kings may be judges of the earth, but wise men are the judges of kings.” -Ibn Gabirol

I was a schoolboy in Caracas, Venezuela, when I met Rabbi Ovadia Yosef, then Chief Rabbi of Israel. In my young mind I understood he was a walking Torah scroll. I had seen some Torah scrolls previously. They contained our ancient written tradition. They were sacred. We revered them. Here was a human version, with arms and legs, eyes, ears, a mouth that poured forth words of Torah and a powerful, encyclopedic mind that contained and spread forth an ocean’s worth of Torah.

Something must have touched me on that day that I should still carry such memories three and half decades later.

God tells Abraham that he will be a blessing to others. The Netziv, on Genesis 12:2, explains that the blessings of Abraham were particularly effective and powerful. He was sought out by princes and kings for his council and blessing. The Netziv relates this to the Talmudic dictum that when one is sick, they should seek out the “Chacham” (sage/wise one). Not only should one seek the potent blessings of the “Chacham”, but perhaps more significantly, one should follow their advice.

May we have the good fortune of connecting with wise, blessed people.

Shabbat Shalom,

Ben-Tzion

Dedication

In memory of Harav Ovadia Yosef. The people of Israel have lost a great sage.

5774, Genesis, Netziv, Noach, Parsha, Spanish

Asesinato Aceptable

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Netziv Génesis: Noaj

Asesinato Aceptable

“Asesinos no son monstruos, son hombres. Y eso es lo más aterrador de ellos.” -Alice Sebold

Hay un debate en cuanto a la diferencia moral entre el uso de las llamadas armas de destrucción masiva contra viejas armas convencionales de moda. Ambos matan, y ambos dejan a sus víctimas por igual sin vida en formas horribles, dolorosas y violentas.

Algunos argumentan sobre la hipocresía de protestar contra las armas químicas, sin dejar de ser en silencioso en cuanto a la utilización de balas, ametralladoras, tanques, morteros, artillería, cohetes lanzados desde granadas y misiles de diferentes formas, tamaños, cargas útiles y capacidades de matar. No voy a entrar en las motivaciones políticas o económicas por las cuales algunos conflictos reciben más atención.

El Netziv en Génesis 9:05 sin embargo, hace una clara diferenciación no tanto en cuanto al tipo de armas de muerte, sino más bien en cuanto a los roles de los participantes en un escenario de guerra. Matar a no combatientes es un crimen, no importa la forma en que son asesinados, y debe ser castigado con todo el rigor. Quien mata a un enemigo, no es un asesino y no conlleva ninguna sanción o incluso culpa. El Netziv va tan lejos como para afirmar que incluso los líderes que envían jóvenes a una guerra no existencialmente crítico, en el que saben que van a perder soldados, no se lleva a cabo la culpa.

La cuestión no es tanto las armas que se utilizan, sino contra quien se está utilizando. El asesinato es asesinato, no importa la forma en que se ha comprometido. Los soldados en el otro lado, siempre han sabido que desde el momento en que se pusieron los uniformes que pueden llegar a ser víctimas de la guerra – no las víctimas de asesinato.

Que Dios proteja a nuestros soldados estén donde estén, y mantener a los no combatientes lejos de los asesinos fanáticos.

Shabat Shalom,

Ben-Tzion

Dedicación

Para Nadine Segall y Diego Turn en la boda próxima. Es un honor que me han pedido conducir la ceremonia.

5774, Genesis, Netziv, Noach, Parsha, The Times of Israel

Acceptable Murder

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[First posted on the Times of Israel at: http://blogs.timesofisrael.com/noah-acceptable-murder/]

Netziv Genesis: Noah

Acceptable Murder

“Murderers are not monsters, they’re men. And that’s the most frightening thing about them.” -Alice Sebold

There is a debate as to the moral difference between using so-called weapons of mass destruction versus old fashioned conventional weapons. They both kill; they both leave their victims equally lifeless in painful, violent, gruesome ways.

Some argue as to the hypocrisy of protesting chemical weapons, while remaining silent as to the use of bullets, machine guns, tanks, mortars, artillery, rocket-launched grenades and missiles of various shapes, sizes, payloads and flesh-tearing capabilities. I will not get into the political or economic motivations as to why some conflicts get more attention.

The Netziv on Genesis 9:5 however, does make a clear differentiation not so much as to the type of weapons of death, but rather as to the roles of the participants in a theatre of war. According to the Netziv, to kill a non-combatant is murder, no matter how they are killed, and should be punishable to the full extent. To kill a combatant is not murder and does not carry any penalty or even guilt. The Netziv goes so far as to state that even leaders sending young men into a non-existentially critical war, where they know they will lose soldiers, are not held to blame.

The question therefore is less about the weapons being used but rather who they are being used on. Murder is murder no matter how it is committed. Soldiers on the other hand, have always known that from the moment they put on their uniforms they may become casualties of war – not murder victims.

May God protect our soldiers wherever they are, and keep non-combatants away from murdering zealots.

Shabat Shalom,

Ben-Tzion

Dedication

To Nadine Segall and Diego Turn on their upcoming wedding. I’m honored they’ve asked me to conduct the ceremony.

5774, Bereshit, Genesis, Netziv, Parsha, Spanish

“Muy buena” Creación

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Netziv Génesis: Bereshit

“Muy buena” Creación

“El trabajo en equipo es tan importante que es prácticamente imposible que llegue a la altura de sus capacidades o hacer el dinero que usted quiere sin llegar a ser muy bueno en eso.” -Brian Tracy

En un mundo perfecto, uno podría preguntarse por qué Dios no nos creó de una manera mucho más autosuficiente. ¿Por qué somos tan dependientes de los demás? ¿Por qué estamos siempre en la necesidad de la ayuda de los profesionales, los trabajadores, y un montón de gente especializada y no especializada, a fin de lograr casi cualquier cosa en nuestra vida diaria?

¿Es esto una falta en el designio divino? ¿Era esto un descuido en el plan maestro de Dios? Rabi Naftali Zvi Yehuda Berlín, también conocido como el Netziv, (1816-1893), implica que esta dependencia es exactamente lo que Dios quería.

En Génesis 1:31 Dios supervisa la totalidad de sus esfuerzos de creación al final del sexto día. Afirma que es “muy bueno.” El Netziv explica que cada componente individual de la creación era “bueno.” Sin embargo, es la combinación de los diferentes elementos que se complementan entre sí, que hace que la creación sea “muy bueno.”

Que siempre estaremos ahí para aportar nuestras capacidades particulares de la creación y con mucho gusto podemos aceptar la ayuda de otros cuando lo necesitamos.

Shabat Shalom y Jag Sameaj,

Ben-Tzion

Dedicación

A todas las personas que nos siguen ayudando – se convierte en una “muy buena”  existencia.

5774, Bereshit, Genesis, Netziv, Parsha, The Times of Israel

“Very Good” Creation

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[First posted on The Times of Israel at: http://blogs.timesofisrael.com/bereshit-very-good-creation/]

Netziv Genesis: Bereshit

“Very Good” Creation

“Teamwork is so important that it is virtually impossible for you to reach the heights of your capabilities or make the money that you want without becoming very good at it.” -Brian Tracy

In a perfect world, one might wonder why God didn’t create us in a much more self-sufficient fashion. Why are we so dependent on others? Why are we always in need of the help of professionals, workers, and a slew of specialized and non-specialized people in order to accomplish almost anything in our daily lives?

Is this some lack in the divine design? Was this an oversight in God’s master plan? Rabbi Naftali Zvi Yehuda Berlin, also known as the Netziv, (1816-1893), implies that this dependency is exactly what God wanted.

In Genesis 1:31 God oversees the whole of his creation efforts at the end of the sixth day. He states that it is “very good.” The Netziv explains that each individual component of creation was “good.” However, it is the combination of all the different elements which complement each other that makes creation “very good.”

May we always be there to contribute our particular capabilities to creation and may we gladly accept the assistance of others when we need it.

Shabbat Shalom and Chag Sameach,

Ben-Tzion

Dedication

To all the people who continue to assist us – it makes for a “very good” existence.