Reb L's G-dcast

It's been almost two months now, and the pain is still there. I do keep thinking that he hasn't really gone. The first words that we learn, or instinctively say - even before we have an understanding of our surroundings, are Mummy or Daddy - Abba or Ima. They are the comfort, the pillows (Kariot in Hebrew - and you just thought it was a tasty Israeli breakfast cereal!) that cushion us from pain. Without them, we are exposed and in pain.

The Gemoro tells us that the child begins to call these words around the time that it begins to 'taste wheat'. This is the beginning of Da'as - knowledge, understanding, connection. It is Da'as which allows us to really live. But it is Da'as that also enables sin, as without it, we are blameless.

This is what brought death to the world - the first 'chet' (etymologically similar to chita - wheat). It is what stopped when the Torah was given, and then abruptly restarted with another 'Chet', of the golden calf. The original three weeks, which should have been weeks of intense happiness were inverted in a moment, to a history of pain and exile.

We look to regain it in the month of Av - literally 'Daddy' - where the pain will dissipate and we will be reunited with our Father.

The apple doesn't fall far from the tree, or so it said. Ah...the ubiquitous apple. This expression is used to denote the way that our behaviours reflect the things that we learned from our home environment. Nature or nurture, we have traits which originate from the previous generation. Like it or lump it, we're stuck with it. 

It is no accident, that this same fruit is the one borrowed by certain people - not of the Jewish persuasion - to express the rather depressing notion that we are condemned to be tainted by sin, just by being born in the physical world. The original Adam's 'apple' - stuck in the throat of the first human being (and as expressed through even the purest archetypal fairy-tale characters - think Snow White) means that we are born sinful, they say, redeemable only through a belief in 'he who must not be named', rather than actions. Yes, like it or lump it, it leaves a lump in our throats - literally and metaphorically. It is a distortion of Chazal's understanding of how Adam's error is really manifest and rectifiable.

The Gemoro which identifies that first fruit, mentions four possibilities - none of which is the apple - a probable mistranslation. But the apple still has its place in Midrashic and Talmudic literature. Let's explore some fascinating ideas in this mysterious area. 

Yes - deliberate misspelling. What is so special about the apple? In the UK, it is seen as a pretty regular fruit. Tasty, but ordinary. According to the translation that we will use today, the Tapuach is the apple. Vilified by many in its identity, yet its song is a sweet recall of the special relationship between Hashem and His beloved nation - taken from Shir Hashirim. When others were not interested in the responsibilities of what the Torah might demand of them, along came a downtrodden nation and embraced it before knowing what was in it.

This apparently impulsive move - criticised by some, is lauded by Hashem as typical of the trust placed in Him. That same depth of relationship is alluded to elsewhere in Shir Hashirim, when talking of the determination of the nascent Jewish nation (in particular the mothers) to ensure continuation and relationship.

Let's see what secrets it may hold at its core.

I would like to dedicate this podcast to our father ר' יהודה אריה בן ר' יצחק מאיר - הריני כפרת משכבו, as we reach the end of the Sheloshim period. Please feel free to listen and forward to as many people as possible. Anything positive gleaned from here, should be a merit for his Neshomo. (Anything else - blame on me). It is also the reason for the double length feature.

We are about to discover some of the secrets of the date palm. Unique, in it being a member of both the 4 Minim of Succos, and the 7 minim of Israel, it is also the only one of the sweet 7 which the spies - having praised its sweetness (the Midrash confirms the date as being the source of the honey with which the Land flows, along with the milk) - did not dare bring back. Perhaps that would have backfired for them.

We will learn about ego, or the lack of it thereof. 

Which is more than appropriate when thinking of out father - a special man who only lacked one thing...

...An ego. 

The song that the pomegranate sings is an interesting choice. Referring to the beauty behind the veil, the verse from Shir HaShirim hints to the modest humility of one who does need to show off. Their beloved knows of their virtues.

When works on oneself on the inside, you need not say anything...the positivity can be seen on the outside too. What treasures lie within? Take a peek behind the veil...

It is often quipped, that it is unclear if choosing free will is determined, or accepting determinism is a choice...

You may have heard the idea compared to a game of cards: The hand that you are dealt is comparable to determinism - you couldn't do anything about it. The way you play the hand...is in your hands. That is free will.

There are obviously questions on the analogy. And there is an overlap with the nature/nurture debate - to which we have alluded. Essentially, however, as we have noted, Viktor Frankl speaks of it in terms of the situation in which you may find yourself placed. It may not be of your choice. But how you respond - that is in your hands.

We receive the Torah in this week's sedra - Yisro. He made a careful evaluation and chose to connect. Like the owner of the fig tree - watching and observing the right choice at the right time. Will we use the same careful evaluation? Or will we continue to make excuses? 

It's your choice...

Teacher: 'Why did you shout out?'

Student: 'He/she told me to...' or...  2) 'I can't help it, it's my nature'

Teacher: 'Would you do that at home?' (Cheeky student - 'Yes'... Respectful student...eyes downcast and embarrassed)

We're quick to blame - it could be home, peer pressure or our own personal characteristics...but perhaps there is a way to harness one's nature - understand how to channel it. Being aware of the fruits of my actions will allow me to nurture my nature...

The fig is a very interesting fruit. Sometimes seen as cheap in the Gemoro, it takes time to ripen, and spoils easily. It requires constant vigilance...or should we say figilance.

Yet, it is one of a select few that is seen as a praiseworthy feature of the land of Israel.

What is its secret? It's about time.

Literally...

This Shiur is in memory of a great woman - Reizel bas Moshe. She should be a Meilitz yosher for us all, and her children should continue to be a source of Nachas for her.

It's Shabbos Shira this week. Some will feed the birds - give these creatures of song a little taste of something. What is the secret of the song? Why do we sing by the Yam Suf? 

We will see how when one puts the individual notes together - just like each individual grape  of the Gefen - the vine - is not worth much. But together they form a cluster worth saving. So too, one note does not a symphony make, but together it forms harmony and sweet music.

No pain - no gain. Yet, when we know the reason for that gain, we are willing to bear some of that pain, as all the maybes become definites. 

Today, we will reveal the secret of טעם - the Hebrew word for reason. And musical note. And taste...

What is Tu Bishvat? A chance to sing happy birthday to the trees? We know we are not just tree huggers for the sake of it, so there must be more to it than that.

The vine sings a song of togetherness. Isolated, we are as good as worthless. It is strength in numbers - not necessarily quantitatively, but in the nature of being together with others. We cannot do it alone.

And when we can acknowledge this, it is the biggest blessing of all...

Part 2 of The Song of The Trees explores Hoshana Rabbo as a culmination of the Yomim Noraim, its relationship with Yom Kippur, Neila and its connection with our growing relationship with Hashem - as children, rather than servants.

I dedicate this episode to the Woodlands people, where I originally 'wood' have said these words at Neila.

Chapter 3 begins with the song of the trees of the field. They sing of Hashem judging the world. What have trees got to do with justice? And what potential connection is there to the months of Elul and Tishrei - where we are told that 'the King is in the field?'

The clue is in the familiar fact that we sing about our impending sentences for the coming year - serious, yet happy...tune in for the first installment of the message of the trees.

As the last few hours of the year pass; as the last day of Elul passes, it is time to reflect on the craziest year in most of our lifetimes. How has it been? Do we feel closer or more distant? What should we feel?

Part of the secret may lie within the concept of Elul itself. Embedded in source after source, we need to explore what our task is over this period of time.

The Gemoro In Bava Basra relates how Iyov suggested that he was suffering because, perhaps, Hashem mixed up Iyov with 'Oyev' - meaning 'enemy'. Amongst the responses that Hashem gave to Iyov, was one where He said: 

“Who has divided a channel for the torrent of rain, or a path for the lightning of thunder”?  I have created many drops of water in the clouds, and for each drop I created its own channel, so that two drops should not emerge from the same channel. If two drops were to emerge from the same channel they would destroy the earth and it would not yield produce. Now, if I do not confuse one drop with another, would I confuse Iyov with oyev?

Now, amongst the many ideas behind this deep passage, is the fact that Hashem controls every single individual raindrop. He is aware of every placement. This is remarkably reminiscent of the famous prayer of Unesaneh Tokef which we will say over Rosh Hashono and Yom Kippur. There, we describe the precision with which Hashem scrutinises every individual, like sheep. 

He maintains an exclusive relationship with every single one of us, and we receive exactly what we should. But if we desire a positive connection, we have to make the first move. As we have noted before, the first few steps of AA express the need to acknowledge that we are powerless and need the assistance of 'a Power greater than ourselves'.

If we want that connection, we have the opportunity to grab the reins, by recognising who is holding the rains.

Have a sweet, inspiring and healthy year ahead!

'Such Gashmiyus!'  One of those annoying phrases you hear when you're tucking in to a particularly tasty piece of food....It's calculated to rile you - makes you feel guilty for enjoying the physical too much.

But is it a crime? The Gemoro tells us that after 120 years, we will have to give an accounting for the physical pleasures that were permitted to us, and we did not partake thereof.

A more careful examination will show us that a key part of our prayers is asking for rain - particularly in Israel, but a key part nevertheless. It is intimately connected to financial and economic wellbeing. That doesn't sound very spiritual, does it?

Well, think again. Our prayers for the physical, are a bridge to the spiritual. And Hashem's response? The rain - a bridge from the spiritual to the physical. Geshem - rain. The root of Gashmiyus...

I wonder if you ever found yourself in a situation where you complained about something, and had the tables turned on you. You were the one charged with the mission to rectify the situation. Gulp - we might just retract that complaint..

It's one thing to complain. It is another to act upon that complaint. We find the paradigm of such a character in Shoftim. Unsurprisingly, Gidon became a Judge over the Jewish nation. His qualification? He cared. When he complained about not experiencing Hashem's presence, he is not being an armchair observer. He genuinely cares - which unlocks his potential. He is then given further instructions - and answers to the call of duty.

We find the dew waiting for us in the morning. Like our Beloved - that Shlomo describes in Shir Hashirim, who is willing to wait outside patiently, for us to let Him in - hair wet from the dew that He has been sleeping on. Hashem promises to be the fresh, protective dew that not only protected the Manna in the desert, but kept it fresh, vibrant and ready  - dew is a symbol of revival and life. This is why Gidon asks for a sign in this area. He goes with the strength of wishing to protect his nation, whilst understanding that it is ultimately in Hashem's hands.

With his tiny army of 300 - against almost 150 thousand, he goes to war - armed with nothing but torches, jugs and Shofaros (The Midianites had confiscated all metal from them). There can be no hope to win such a battle...

...but he does...Next time we are called to stand up for something, are we going to accept it as our own call of duty?

Apologies for my absence over the last few days. I’m back…Like the Rose of Jericho, when all seems dead, a little bit of water, and it’s back to life. I write these words as rain – the subject of the next song after the dew – is hammering down on the sun-drenched, sun-hardened, parched earth. This can cause flash floods.

Not so with dew. Dew is always welcome. And always present. It is fresh, constant and used as a motif for unconditional blessing from Heaven by no less a personality than Yitzchok, and indeed Moshe too.

Not everything in life is unconditionally free. In fact, very little is. The rain is not, but the dew is. The dew which is a symbol of revival – and therefore survival. The Jew may wander far away. But the Jew is just waiting to be awoken, by the little splash of inspiration that the dew can provide.

Have you ever held a resurrection plant? Perhaps you know it as a dinosaur plant? Or a Rose of Jericho? We have a small version of it at home – bought in a desert shop in Israel. A shriveled up flower on a rock. It can stay that way for years.

But here comes the miracle. Add a few drops of water…4 hours later – a beautiful flower is in full bloom. You can get them online.

Unless attached to something, they are blown about in the wind in the desert - a type of tumbleweed (though they are not dead - it's complicated).

They look dead though.

The Jewish nation in exile. They have also looked dead from time to time. A little bit of water, life, Torah…and suddenly in the desert of Golus there is a resurgence, a reemergence and a return of the nation. We call that Teshuva.

This is the song that the dew sings. The dew revives. It is a blessing. And it sings a song from Hoshea – from the chapter dealing with Teshuva – Return to Hashem O Israel.

Yet in this verse, Hashem says that He will stick by us in any case. Wow! Another early example of Unconditional Positive Regard.

Lucky us! Maybe it’s time to return the compliment…

Valentine’s Day? Absolutely Not! Barely heard of, and painfully misunderstood when it has been heard of, Tu B’Av is not Cupid drawing back his bow to fire the arrows of romance into the hearts of hopefuls. It has nothing in common with a whole mish-mash of a pagan fertility festival with the martyrdom of three saints (of whom one used to perform clandestine marriages – until he was caught). Nor has it anything to do with American gangsters – Al Capone and Bugs Moran, their rivalry or associated massacres on that day and beyond...

No. Instead, it becomes the happiest day in the calendar, to rival Yom Kippur (which itself need an explanation).

How can it be on par with Yom Kippur and what is so inspiring about the day?

Ah – inspiration – that is the key. A bolt of lightning to illuminate the skies. Lasting barely a moment, if you are looking, it directs you. Now let it direct us…

Do you know anyone called 'Menachem-Shilo-Yinon-Chanina'? You do? My bet is that they were born on Tisha B'Av. This would be the parents' attempt to ensure fame for their little 'Tzaddikel'.

The truth is, since when are we so deterministic? If you don't have at least one of those names, then you can't be Moshiach? And if you were born on any of the other 353 days, then forget it?

Obviously, this brooks further investigation. What is the significance of these factors? And why does it have to be the worst day in the year that heralds the potential best day ever?

The beginnings of the answer lie in the song that the wind sings, in order to call in the exiled Jewish nation from the four corners of the globe. That same wind which dispersed, is connected to the spirit of Moshiach himself.

One of the interesting theories of the origin of the phrase 'to be on cloud nine' dates from 1896, when a certain Sir Ralph Abercromby was involved in the new grading of cumulonimbus clouds as a level 9 cloud. They are the densest and tallest of all clouds, producing rain and often called thunderheads.

Tisha b'Av is a cloud on day 9 of the month in which Aharon - in whose merit we had the protective Clouds of Glory - died. And whilst it all seems hopeless, dark and threatening, day 9 is the day which signals the birth of Moshiach too.

The point of crying in Judaism, is not to wallow in grief - it is to cry for what was lost, and aspire for its return, or rebirth. Out of the ashes. The ashes which we dip the egg - the symbol of birth and rebirth - into. 

Before the tragic day even begins...

‘I won’t use my broken arm as an excuse for why I lost the game. He was just better on the day.’ A well-worn, oft-used tactic employed by many… including us. In saying that we were second best on the day, we shifted the blame onto someone, or something else.

‘Mustn’t grumble!’ There’s another one. We are grumbling by saying that, or at the very least, implying the grumble.

And perhaps the best and most common version – ‘No offence, but…’ . Enough said.

By projecting the negative thoughts away from ourselves, we can remain noble and upright. ‘Me? Negative? No! I love everyone.’ Others are to blame for the ills of this world. We are comfortably numb.

This is perhaps what the Gemoro is indicating when it not only seems to indict seemingly less significant parties as catalysts for the destruction, it actually paints the Romans as noble, and leaves the host of the party totally anonymous!

Once we realise that this was just a small part of the endemic problem of negativity – which still exists today, we need to shift our attitudes. Then, at least if we don’t yet feel it totally, we can want to want to begin feeling – becoming uncomfortably numb with our attitudes towards others.

I asked my friend, “What’s the term for when you ask a question without expecting an answer?” He didn’t respond because it was rhetorical. I met a total stranger and mentioned the fact that I liked rhetorical questions. He said, "Who cares?" I said, "that's a classic!"

Where would we be without rhetorical questions?

Some questions remain unanswered because it’s too painful to answer them. Some questions remain unanswered because we really know the answers to them and they just don’t need to be expressed.

One question permeates Tisha B’Av – from the Shabbos before, to the day itself…. Eicha… How? How have we fallen so low? Some translations recognise the rhetorical nature so well, that they don’t even frame it as a question – they just say ‘Alas!’

We need to examine this painful question – to which we know the solution…and we need to put that solution into practice…

How often do we act as judge, jury and executioner? (Including whether the author of this podcast has given the correct spelling - judgment or judgement?) How often do we condemn colleagues, friends/former friends, bosses, leaders...and the list goes on.

And when our chidren complain about someone else, we jump on the 'That's Loshon Hora' bandwagon, even when they are justified in telling us something. But we are righteously indignant...or are trying to find the easy road out... But where did they learn it from? Is it do as I say? Or do as I do?

The story of Kamtza and Bar Kamtza is multi-faceted. Today, I would like to focus on the aspect of the portrayed 'innocent party' and how we might have a wolf in sheep's clothing over here. I will use the motif of the cloud - darkening the skies, yet giving the rain; hiding the light, yet protecting us in the desert. How accurate are our perceptions of people, situations and events? And what happens when the truth is laid bare?

This is the tip of the iceberg that leads to the catastrophe that is Tisha B'Av.

Hindsight is described as 20-20. How apt. We always know better than people in power. We always know better than decision makers. That's because after the event we are wiser to it. 

Like the superhero who was asked what his special power was. 'Hindsight', came the reply. 'That's not going to help us, is it?' he was challenged. 'Yes, I see that now...'

The prophets of doom and gloom are queueing up (British spelling before you ask) to predict the direst of consequences for many events and actions. Why are our Neviim, or prophets any different? 

I think the answer lies in the nature of the prediction. If someone warns you to keep your eyes open when crossing the road, or your mouth shut during an exam, I don't think that they would be called doom mongerers. They are giving a realistic assessment of what may happen if you are not careful.

That is real vision. Not distorted, but clear. Not skewed, but focused. When our prophets speak of a vision of our lack of vision, it is time to sit up and take note. That will lead us back to the correct path.

Do you believe in the stars? Well, I can see that they are there. But it depends what you mean by believing in them. We don't subscribe to the notion that your destiny is fixed by the celestial spheres. Yet, confusingly, there seem to be some sources indicating that there is influence from above, based on when we were born. Which is it?

One thing is for sure. If the future would be so predictable, we could prevent crime and negative behaviours. We would know not to do things which backfire. But effectively we would lose our free choice, aware of what the future holds. Unlike those investigating the famous case of the zodiac killer. People could not understand how he was not caught. I mean, after all, the signs were all there...

The truth is, that the clue can be found in the fact that sailors always relied on the Pole Star - and its apparent immobility - for guidance. Since it is fixed over the North Pole throughout the night and throughout the year. Apparently unlike other stars. However, it is like other stars. We just don't see its movement. Our perception is distorted. That distorted perception is an advantage and a disadvantage. Yes, it guides. But if we think so rigidly and with such a fixed mindset, we cannot grow. 

Don't be that guy. Life is not one fixed path. 

You can still planet.

The first example of someone being starstruck, as far as I am aware, is Sisera. In Shoftim Chapter 5, we find the following phrase: 'They fought from the Heavens; the stars [were moved] from their paths.' Amongst the many interpretations (excluding the wild one, that Sisera was attacked by aliens - yes, really!), the underlying theme is that Hashem either literally, or metaphorically (or indeed both) moved the stars to aid the Israelites against Sisera. 

The deeper meaning here is that Sisera was a follower of a belief in fate - a fixed mindset (see podcast #48 - 'FIxed Mindset v Growth Mindset). To him it seemed that the stars are fixed. If they - the zodiacal guides - are fixed, then, the argument goes, so is our fate.

Under the leadership of Devorah and Barak, the people saw the light. They understood that since Hashem controls, nay, created nature, then He is telling us not to follow a fixed mindset. We are not governed by a rigid fate. What would be the point? This is the secret that He shared with Avrom/Avrohom, when He told him to leave his astrology behind. In a sense, one could say that this message which Hashem embedded in Avrohom, made him the first real starstruck personality. But for the opposite reason. He was encountering the omnipotent, overriding power of Hashem. He was shown the light.

And this is our job too. To restore the distorted light that was twisted in that fateful Tammuz - back to the light that will lead, not mislead the nation from the Avoda Zara of Tammuz and the Eigel, to the Z'man Matan Toraseinu, and restoration of the true light of Torah.

Sherlock Holmes and Dr. Watson decide to go on a camping trip. After dinner and a bottle of wine, they lay down for the night, and go to sleep. Some hours later, Holmes awoke and nudged his faithful friend. "Watson, look up at the sky and tell me what you see." Watson replied, "I see millions of stars." "What does that tell you?"

Watson pondered for a minute.

"Astronomically, it tells me that there are millions of galaxies and potentially billions of planets."
"Astrologically, I observe that Saturn is in Leo."
"Horologically, I deduce that the time is approximately a quarter past three."
"Theologically, I can see that G-d is all powerful and that we are small and insignificant."
"Meteorologically, I suspect that we will have a beautiful day tomorrow."
"What does it tell you, Holmes?"

Holmes was silent for a minute, then spoke: "Watson, you fool. Someone has stolen our tent!" 

Voted by 47,000 out of 100,000 people from 70 countries as the funniest joke - out of 10,000 submitted, it's certainly deserving of a chuckle. But just check out Watson's words (given more fully here, than in the podcast - for time reasons!). There is an awe and mystery about the stars, as they travel, each in its own orbit, its own individual journey - a topic which we have discussed more than once. There is a certain way in which we perceive them in their majesty. So, if they can turn round and point at Another as being the real King, we should sit up and take note. That is indeed what they do, when they sing their song of Creation. 

We have spoken of being hemmed in - all the way back in episode #32 – Charge of The Light Brigade. When you think it’s all over – there’s no way out. And you feel forsaken, you don’t even realise that this is the point that you are about to be delivered. 

In the blink of an eye.

The 3 Weeks are described as two fences hemming us in – Bein Hametzorim – between the Straits. The days that could have been, and the days that just are... And we feel stuck. It’s painful. But the pain tells you that you are alive.

We will hear a bit about Alexander Donatz’s Holocaust Kingdom experience – in the torture chamber that was Majdanek, freedom could be found in the most unexpected of places. He espouses Viktor Frankl’s (himself a survivor) philosophy without having even met the man.

And we will discover the secret of the dawn itself within the darkest part of the night.

100 not out! It's been a journey and we are discussing journeys here too. We will encounter the 42 encampments of the Jews in the desert and the 42 cities of the Leviim in the place that was their destination at the end of those journeys.

And I am 42 years old today. Happy birthday to me.

We will discuss the concept of the renewal of the moon as an atonement for the previous month, just as a birthday signifies an opportunity for another go - a mini Yom Kippur.

So yes - this is the hitchhiker's guide to navigating the desert of the real. How many roads must a man go down? The answer according to our calculation - in order to reach the ultimate destination (which is not a restaurant - for those who get it...) and purpose of life, the Universe. and everything...

42.

A conductor was once asked, 'What is the hardest instrument to play in the orchestra?' Without hesitation, he replied, 'Second fiddle'.

Nobody remembers who came second. Noone wants to be the runner up. I came second in the poetry competition 3 times in primary school...it still rankles.

The moon found itself in this very awkward position when it suggested to Hashem that there can only be one king.Hashem said - 'Good point. Go and diminish yourself'. We will see what the moon continues to argue with Hashem about. Strangely, Hashem almost seems to concede to the moon in one way, by having a 'Sin offering' brought for Him every Rosh CHodesh - the festival of the moon. 

We need to explore the dark side of the moon, to understand what the subplot of this Gemoro is really teaching us. The Master Conductor has given the moon the hardest job of all. To play second fiddle.

28 years is a long time. That is the time it takes for the Sun to return to its original position in which it found itself to be at the point of Creation. We won't experience many in our lifetimes. The next one is due in 2037.

The excitement was palpable in 2009 at the last one. People gathered in various places from early in the morning, to celebrate the return of Hashem's faithful servant to its exact point of origin.

At first, this may seem almost pagan, G-d forbid (how ironic). But we are not the sun worshippers who turned their back on the Temple. We have already established this.

We are celebrating the consistent faithful nature of Hashem's world, as expressed by the unchanging sun.

At the same time, if it were possible for a human being to express that same message, the sun would stand aside in deference...or stand still - as it indeed sings out. Because humanity is the tachlis. If that tachlis can fulfill its task...mission accomplished. 

It happened three times in history. Each time, it was done by a human representative who placed total trust in Hashem. Even when it seems impossible, even when it seems that a chance of something happening is long gone, keep on track, keep on the path. Because you never know when it will lead you back to the point that you need to be. The second sedra of the week is Mas'ei - literally 'Journeys'. 42 journeys in a desert, when it seemed like the Israelites had lost the opportunity to enter the Promised Land. But the faithful people remained ever hopeful, ever trusting in Hashem, until the long and winding road came to a happy conclusion

'Look. You've got it all wrong. You don't need to follow me. You don't need to follow anybody! You've got to think for yourselves. You're all individuals!'

 'Yes, we're all individuals!'

'You're all different!'

'Yes, we are all different!'

 'I'm not.'

Famous words indeed. But pretty deep. We all identify with movements, communities and ideas (I avoid any 'isms' - there is much to say about that - but for another time). How accepting are we though? 'Join the club?' A club is exclusive, even cliquey. It is also a stick - used as a weapon. Much better to be a staff member. A staff is inclusive, a team. It is also a stick - used a support. Even if you dislike Biblical Hebrew generally, you will enjoy today's foray into the parallel etymology of the stick in Hebrew, together with the name of the Sedra.

Judaism is not meant to be exclusive. It is hard to join, to be sure. But anyone can access Olam Habo and anyone had access to bring an offering to the Temple.

Loss of the Temple, was not just our loss. It was לכל העמים - for all nations. We need it back. But that will only come when we are one nation of united individuals accepting all others unconditionally.

How good are you are getting up in the morning? I reckon, that if you were threatened by sharp pointed sticks, and other weapons, you would probably be a bit better at jumping out of bed.

Today, we will discover the song that the sun sings - expressing a similar treatment, at the hands of Hashem. What is behind this strange daily ritual which is described in its song?

We have been speaking a lot about the what the days of Tammuz could have been, and how we actually experience them now. The tragedy of the smashing of the Luchos, resulted from people turning their backs on the Real Light of Hashem's Glory, in search of their own desires. 

Tenach is replete with references to people turning their back on G-d and serving idols - principally, the sun. Incredibly, in Yechezkel, we see the women crying for 'the Tammuz' - an idol associated with the sun, child sacrifice and crying - a precursor to Adonis, for those familar with Greek mythology: a god very much associated with external aesthetic beauty. Interestingly, Adonis died in Aphrodite's arms as she wept. His blood mingled with her tears (and became the anemone flower). Aphrodite declared the Adonia festival commemorating his tragic death, which was 'celebrated' by women every year in midsummer - through frying and mourning.

Today, the term Adonis is often used to refer to physical and external beauty. Do we not ourselves still serve this today? Sometimes even sacrificing our own family or friends...or even ourselves on the altar of desire. We have turned our backs on what is meaningful, preferring the fleeting, transient enjoyment of what is on offer. It looks likes light and warmth when we face it - but we have turned our backs on the real Source...It's time to turn the the tables.

'No! This cannot be - I am invincible!' Usually the last words that the incumbent evil overlord says, just before he finds out that he is not, after all, invincible. We all, to some extent, have feelings of invincibility at times in our lives. Everything is going right...and then something shatters our illusions. We can't believe how everything is turned on its head - just like that.

I think about the game of Othello in this context. You think that you are winning. One move by your opponent - and loads of your pieces are flipped - from black to white or vice versa. Just one move...and everything changed...

We have spoken previously about the 17th of Tammuz being a Yom Tov which turned into a day of mourning. Five events are described in the Mishna as being the background tragedies for all future occasions of the 17th of Tammuz...until the night turns back into day. Until the Emuna which we hold onto in the nights, turns into the bright clear day of the Final Redemption. From day to night and back again.

The most epic game of Othello...ever.

You know the game that you play, whereby you fall backwards into someone's arms (hopefully)? The trust game. I'm pretty certain that you would choose someone you trust - hence the name. You wouldn't want to be paired with someone who dislikes you.

We have spoken of darknes and Golus/exile. The fact is, that this is precisely when G-d is carrying us. It may be dark, but if I am with the One I trust the most, I can take comfort in that.

But it's still dark.

The 17th Tammuz ushers in a sad period of time. It should be the happiest. It was to be the culmination of the giving of the Torah. Moshe was bringing down the luchos to give to the Jewish Nation. But they were shattered - along with a nation's dreams.

Let us explore how we can find the light within the dark, the comfort within the distress. If we can, we will begin to understand the day that could have been - the day that we hope will be filled with light, not night.

Have you ever been to the British Museum? If not, it's worth a visit. You will find vast amounts of little stone figurines in the display units. If you look closely (careful not to bow!), you will see which god or godess it is meant to be. And you wonder how anyone could believe in the efficacy of prayer to this thing. 

However, anyone who has investigated this subject a little, will be aware that the ancient idolatories were far more sophisticated than the modern day atheistic naysayers' diatribes. Requiring more than the few minutes we allot ourselves each day, suffice it to say that if I can manipulate a divine being to do what I want, then I have it made.

Chazal understood this psychology clearly, when they stated that the only reason the Jewish nation ever served idols, was in order to allow in immorality. In essence, it boils down to serving the self. We spoke at length before and after Pesach about freeing oneself from that burden. 

We find a champion of this in Pinchas. Acting as a vigilante, he takes matters into his own hands - and a spear too. He stops a deadly plague in its tracks by doing the opposite of the self interest which was displayed by certain members of his nation. He is man who is jealous for G-d's Name. He stands against Avoda Zora. Against the cause of Golus, or exile, as symbolised by the night. Because G-d is always with us - ironically, even more so in the night which is Golus. We just have to open our eyes - and see it - even in the dark.

Podcast number 92 brings a quote from Tehillim Chapter 92. Many groups visiting Poland have sung these words under the infamous gates of Auschwitz-Birkenau. They express a trust in, a reliance on Hashem - even in the darkest moments.

I was mulling over the concept of light and dark for quite a while. When looking up all the different scientific discussions on whether black and white are indeed opposites, or what these colours actually even are, I was hit by an extraordinary thought - I won't give it all away in the blurb. Suffice it to say that we have a strong tradition, which will be discussed, that the Redemption by necessity is preceded by Exile. But I hope to show that the seeds are found within the darkness itself, rather than despite the dark.

I would argue that this is perhaps part of the secret of the Blessings of Bilaam being within him, even though he intended curses. And even the scariest suggestion of all in Chazal, that there may have been an area of insight that Bilaam possessed, which even Moshe himself did not!

Not everything in black in white makes sense, they say. Let's try it here though...

I am sure that the title appearing above will be very familiar to fans (and others) of a particular genre of jokes. Aside from the ridiculous nature of the joke, the obvious absurdity behind it is the fact that you don't need evidence of an event if the actual event or thing is still in front of you. If you point out that the parrot you bought is dead, there is no point in the seller trying to insist that it is 'just resting' upon closer examination. That closer scrutiny sheds light - both literally and metaphorically - on the question in hand. 

Daylight is synonymous with clarity. When one has total clarity, there can be no pretenses, nothing to hide behind. The day proclaims G-d's Hand in running the world in a consistent, constant, faithful continuum. And as surely as night follows one day, and precedes the next, it behooves us to recognise the same Hand guiding everything that happens during our daily lives. We will encounter - once again - cognitive dissonance, writ large.

So take heed of the footprints - be they footprints in the butter, footprints on your sports shirt, or footprints in the sand. You will hear about all three in the ten minutes that follow.

Faced by the evil Bilaam, hired by the equally dangerous Balak, the Jewish nation are confronted by the one man who knows how to use their own weapon against them. Wielding the power of prayer, Bilaam has a track record of successful curses against various victims. He turns his attentions to the Jewish nation.

But he can't find a way in. In contrast to the Ayin Tova - the good eye - of Moshe, Aharon and Miriam, he focuses his evil eye - Ayin Ra on them. But he cannot gain a foothold. Why not? The answer is found within the one genuine blessing that he gave us. Ma Tovu. He notes how the Israelites modestly averted their gaze from each others' tents, placing their 'front doors' away from any others. This was a manifestation of the Ayin Tova that had been so successfully and faithfully displayed and transmitted from their righteous leaders. Remaining connected to the source - the very song of the wellsprings, the symbol of Miriam principally, and her brothers too, It protected them.

Whilst the disconnected Bilaam demanded respect - and never received it - Moshe and his siblings commanded respect...without saying a word. Their modelled behaviour ensured that the most successful evil enchanter of all time could not succeed. 

Here we will share a secret which is one of the most incredibly deep things that I have ever come across - how Bilaam tried to use Hashem's very Name to curse the Jewish Nation... And how he was foiled! Be prepared to be blown away.

Did you hear the story of the three holes in the ground? Well, well, well!

Continuing our water-based serenade, we encounter live streaming in today's episode. We see how the Ayin Tova of Miriam results in the Israelites having the mysterious Well, which was some kind of travelling rock according to some, or a travelling stream according to others. Either way, Miriam rocks! 

This Ayin tova is one of the most important character traits to possess, If you have it, you work tirelessly for others, as she and her siblings did. You are connected to the Source of sources. Like an underground wellspring which gives endlessly, so is the concept of Ayin Tova. The Posuk which expresses the streams' songs is one of vibrancy, music and dance. The sort that Miriam provided at the Yam Suf. So crucial, that Hashem would not allow the Malochim to sing their lofty songs until she had completed hers. For she shows what it means to think of others - here at the Yam Suf, earlier, selflessly risking her life to look after baby Moshe, and  later, the essential provider of the life-giving waters of her well. Small wonder they felt helplessly exposed when she died in this week's sedra.

What a stark contrast this is with the antagonist of the following sedra - Bilaam - but more about him, his donkey, his attempted curses, and his Ayin Ra'ah next time.

We would do well to draw inspiration from the lessons that today's episode will hopefully provide. Proper rock and roll!

We have spoken of rivers and of paradoxes. Today, we will meet the ultimate paradox. This is one that even the wisest of men said was beyond his ken. This means that it was not something which was possible to comprehend from a human perspective. A common misconception is that Shlomo said 'I said I would be wise, but it is beyond me', he was referring to the mitzva of Poroh aduma - the red cow. This is inaccurate. Simply because there was a 'strange-looking ceremony', with certain strict elements, is not unique amongst the Mitzvos. No, the paradox to which Shlomo haMelech was referring, was this - How can the one who actually purifies the one who has been in contact with a corpse, become Tomei/impure himself?

Lofty ideas indeed, which we cannot fathom. So much so, that the Malochim themselves cannot grasp G-d's mysterious ways. They tremble in fear and confusion before him. They sweat rivers of fire. Yes - rivers - more about that in the podcast...

This theme of paradoxical confusion goes through the whole of Chukas - hence its name. The deaths of two of our greatest leaders just before the finishing line...and the sealing of the third one's fate - what was so wrong? He had hit a rock before to produce water. It's pretty impressive. Snakes that kill; snakes that heal - the very cause of death in the world. Rivers and water sources which cause death and which save. Which is it? What is the song that the rivers of Perek Shira are performing for us?

This is the place where we come face to face with the deepest chok...death itself. If we can begin to see that there are things that we cannot see, as Moshe himself accepted, then the bittersweet indeed becomes a symphony. And once again the rivers deep...and mountains high... will lead the applause.

Tears can be a bit of a mystery. How can they be used for both joy and sorrow? Even the Hebrew for crying, and indeed for the word 'tears', is associated with confusion and being mixed up.

The Midrash spends a lot of time pondering, the natural cycle, and wondering how it is that the salty waters of the sea become sweet in the rivers and when it rains.

But this is the point - even when things are unclear and bleak, there is a guarantor - an ערב in Hebrew. The same root is used for 'sweetness'. We have  Someone to trust. We can rely on Him. He has a track record. And the rivers and mountains proclaim this in the loudest terms.

L'havdil, there is a famous philosophical question - 'What is the sound of one hand clapping?' (Sometimes associated with a koan, or paradoxical riddle - perhaps sometime we will look at the gifts of wisdom that Avraham Avinu gave to the children of the East - not necessarily unconnected, albeit distorted somewhat.) Amongst the answers, we hear:
'The sound of one hand clapping is the sound of the other hand, the absent or invisible hand that claps because one hand cannot clap, there can only be two hands clapping. One hand cannot clap without the other. The one hand is made complete only by the other, so that even in its individuality, the one hand claps with the other.' Or...
'The sound of one hand clapping cannot be heard. We do not have the physical capacity to hear it. Therefore, we have to recognize our human limitations...'

In the third installment of water-based songs, we hear from the rivers. The eternal cycle of sea to cloud to mountain to river, is witness to G-d's mastery and majesty in the world. They work together in perfect harmony. 

The song is just perfect too. The rivers clap in appreciation of all the elements working together like this. Here is the reason that the question we began with does not actually begin*...the clap is redolent of elements working together. Together - not alone. The appreciation, the recognition, the spontaneous applause...the song...bursts out when the hands are put together. And together they exult in seeing G-d's plan in full flow...

By the way, perhaps a more insightful answer to the question: "What is the sound of one hand clapping?"  "Nothing."

*(I know that for students of zen, they may point out that the ultimate resolution is the realisation that the two become one - in essence, not far off what we are trying to say - but this is not the point of our podcast)

Have you ever seen footage of the world's most notorious criminal of the last century? It's frightening how mesmeric he was as a speaker. He knew how to capture the imagination of the public - with the most horrific results.

L'havdil, we have noted how speech has such potential to destroy on the one hand, and to build on the other. Korach utilised his persuasive, smooth talking nature (note his name and the identification with smoothness), to seduce others to follow him. He gave emotive speeches, rallying cries and vicious diatribes - just when necessary. This is in stark contrast with the 'heavy-tongued' Moshe. And yes, many were perusaded to follow Korach. 

Now, don't get me wrong. It seems pretty clear from the sources that Korach was a big Tzaddik who took a wrong turn, as we have mentioned. But how did this happen? We have spoken of honour. We have spoken of machlokes. And we have spoken of intentions. Now we are going to speak of speaking.

So, in G-dcast #85 (Gematria of פה - mouth), what will we find out about the mouth of Korach, the mouth of Moshe and indeed, the mouth of the earth?

We know the story of Rabba Bar  Bar Chana (Perhaps we didn't know his name), who was travelling through the desert. The Arab guide who was showing him the local landmarks took him to where Korach was swallowed up by the earth. He urged him to put his ear to the ground. He heard the words, 'Moshe and his Torah are true, and they (we) are liars'.

What is the significance of this phrase? And can it help us understand that strange sounding Midrash which tells us that when Moshiach arrives, Korach will actually be the Kohen Gadol?

This follows from our previous discussions about the nature of Machlokes. Its first appearance was with the waters of Creation, when the seas were created. The sea itself is a combination of opposites - calm, yet fierce. We explained that it understands its role, its purpose, its tachlis in the world.

Again that word tachlis, etymologically identical with techeiles - the tool of Korach's complaint. Let us see how the seas can help us seize the opportunity to understand Korach on a deeper level.

The story goes that the members of a shul were arguing about whether the custom there was to stand for the repetition of the Amidah. Some of them said “We always stand,” whilst others insisted that this was not the custom. In order to resolve the standoff, they went to see the last surviving founder of the shul and asked him if they must stand for the whole repetition of the Amidah. “That’s not the tradition,” he replied. “So we can sit?” “That’s not the tradition.” “So - what do we do? We can't stop screaming and yelling at each other...” “THAT’s the tradition!”

We tend to be like this once in a while ourselves. When we are not listening to what the other side is saying, it becomes a one-sided argument - perhaps even a monologue.

Korach is described in the Mishna as being an example of insincere Machlokes - or argument. But in contrast to Hillel and Shammai - the paradigm of sincere machlokes, it doesn't mention his opposite number - just his own cronies. Perhaps this indicates the above point - he had no ears for Moshe's words. Such a rigid position would never allow a real resolution - and the earth swallows him up without a trace.

But this is not the first machlokes in history. We need to go back to the very beginning of time, where we find a dispute between the 'upper' and 'lower' waters. We will find a very different debate. And a very different resolution from that of Korach's... 

We have been speaking about moving from a barren desert to the field. The field is where we can cultivate, till the soil and work on it until we see the yield. But there is still something missing. Without the water, it is no good. Nothing will grow.

We have mentioned a number of times that we need to put in the effort and then G-d responds. This is told to us at the beginning of Bereishis, where we see that water only came after humanity was in place - 'Adam was not there to work the ground'. And we explained that this refers also to prayer. If we pray, G-d responds. We will see how this is reflected - literally and metaphorically - on many levels. 

You know most of the time if someone genuinely likes you or not - one need not be a professional to sense the congruence between individuals in a room.

We will see, as we have been discussing Korach, how the misplaced search for honour blinds a person. One can go down the wrong path, searching for the wrong goals. Cultivating weeds rather than crops. There is even a mysterious overlap between Korach and Haman in the fruitless search for unearned respect.

Morever, we will encounter an incredible angle on water. Although it is life-giving and nourishing, it is also manifest in another form - where it becomes rigid and unyielding. This is ice - cold and unforgiving. It turns chesed to din in kabbalistic thought. Ice - kerach in Hebrew...I wonder if you've already noted the correlation - listen in to find out more...

We are probably all familiar with the optical illusions of Escher et al. Amongst the most famous visual tricks, is the one where there are two or more vases, placed strategically adjacent to each other. After staring at them for a while, one becomes aware that one is looking at either a face or figure - sometimes multiple forms. When this happens, the vases disappear...until one allows one's focus to revert to the vases. Then the figures disappear. Only one can stay in view at any given time.

This is known as figure-ground perception in psychology. In Gestalt therapy, there is an idea of focusing in on what the field is and what the ground is - meaning, where is the focus and what is peripheral?

The problem is that sometimes we treat the trivial as all-important, whilst the crucial things or ideals in life get overlooked. We can lose sight of the wood for the trees if we become too involved in the details of something, not noticing what is important about the thing as a whole. We can even lose sight of the endpoint or tachlis, in totality.

Don't be fooled by the optical illusions. try to stay focused in what is really there...

Parents' evenings in school for me were an inevitable exercise in damage limitation. It was never really necessary for my parents to go. I could give them the script beforehand. Come to think of it, I could do the same with regards to my school report...

...The inevitable sentence would be uttered by each teacher - 'He has so much potential...' And yes, as we mentioned previously - also ineveitably - the next word would be 'however', or 'but'.

There is a point in our lives where we need to start taking notice of our talents and stop living in the world of potential alone. The point where we move from Parents' Evening to taking the reigns ourselves. The point at which we start to cutivate our own field of potential. Properly done, it produces maximum yield.

Can we do that in every area of our lives? There's only one way to find out - take the reigns and start riding.