Thursday, October 14, 2021

אברהם אבינו - ויליאם שייקספיר והיהודים

 בס"ד

ויליאם שייקספיר (1564 עד 1616) נחשב בדרך כלל למחזאי הגדול ביותר בשפה האנגלית. הוא אהב את התנ"ך וזה השפיע רבות על יצירותיו. יש המרחיקים לכת ואומרים שכל מחזותיו הם פרשנויות דתיות. קיימת מחלוקת מתמשכת אם הוא אהב או שנא את היהודים.

חלק ניכר מהוויכוח סובב סביב מחזהו "הסוחר מוונציה". גיבורו הוא בנקאי יהודי בשם שיילוק. קומדיות מפחידות היו פופולריות מאוד באותה תקופה וזה במיוחד. שילוק הוא בעצם ליצן וכנראה הנבל המצליח ביותר של שייקספיר.

הסיפור הוא ששיילוק מלווה לגבר נוצרי כסף. חלק מהחוזה קובע שאם הכסף לא יוחזר עד למועד מסוים על הלווה לתת למלווה קילו בשר. הוראות כאלה אכן התקיימו באותה תקופה. אולם הם פשוט נתפסו כביטויים להבטחת החייב כי הוא ישלם את ההלוואה. כאן הוא מזמין השוואה לתהילים ז שבה דוד המלך בעצם אומר שאם ההאשמות הנוראיות שמוגשות נגדו נכונות אז כל מיני טרגדיות איומות צריכות לפקוד אותו. גישתו של שיילוק לדת כפרודיות עשויה להיות משעשעת ואף מושכת, אך כמציאות תהיה אימה. ההלכה היא שאדם לא צריך לקלל את עצמו. מבחינה משפטית הוראות לא מוסריות של חוזה אינן תקפות.

ההלוואה מובטחת על ידי ספינות בים שאמורות להגיע בקרוב. באופן בלתי צפוי יש סערה ונראה כאילו הספינות טבועות. לאחר מכן תובע שילוק בבית המשפט לאסוף את קילו הבשר שלו ואף מופיע עם סכין. לאחר מכן מתקבלות חדשות לפיהן הספינות לא נהרסו אלא רק יגיעו באיחור מעט. שיילוק לא זז. הוא מתייחס אליו באהדה מסוימת מכיוון שסבל מאנטישמיות אכזרית הרבה ובנוסף הוא מוטרד מאוד מכיוון שבתו ברחה לאחרונה והתחתנה עם נוצרי בתנאים משפילים מאוד. ניסיונות להסדר אינם מוצלחים.

אנו מתוודעים לאברהם כשהוא עדיין גר עם אביו באור כַּשְׂדִּים‎. אם לומר, הוא מתחיל את לימודיו כשהקדוש ברוך הוא אומר לו ללכת לארץ כנען. חינוך הכרוך באהבה מתרחש כאשר שרה נתפסת על ידי פרעה והוא מקבל את הגר כפילגש. אברהם הופך לחייל כשהוא יוצא למלחמה כדי להציל את אחיינו לוט. עקידתו של יצחק עוסקת באידיאליזם וכך גם ברצונו של אברהם להוליד אומה קדושה ולגור בארץ הקודש. הוא השופט הצדיק כשהוא מתחנן ומעריך את המצב בסדום בצורה הוגנת. הוא הזקן החביב והמלומד כאשר הוא מחפש אישה לבנו יצחק. לבסוף הוא הזקן כשהוא לוקח את קטורה כאישה.


לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טו ניסן תשנ"ח

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אברהם אבינו - Shakespeare and the Jews

 בס"ד

William Shakespeare (1564 to 1616) is generally believed to be the greatest playwright in the English language. He loved the Tanakh and it greatly influenced his works. Some go so far to say that all of his plays are religious commentaries. There is an ongoing controversy whether he loved or hated the Jews. 


Much of the debate revolves around his play “The Merchant of Venice”. Its protagonist is a Jewish banker named Shylock. Grisly comedies were very popular at that time and this one particularly so. Shylock is basically a clown and probably Shakespeare's most successful villain.  


The story is that Shylock lends a Christian man money. Part of the contract states that if the money is not paid back by a certain date the borrower must give the lender a pound of flesh. Provisions like that did exist at that time. However they were simply taken as expressions of the debtor's assurances that he would pay off the loan. Here it invites a comparison to Psalm 7 where King David basically says that if the horrible accusations made against him are true then all sorts of horrible tragedies should befall him. Shylock’s approach to religion as parodies could be amusing and even appealing, but as realities would be terrors. The halacha is that a person should not curse himself. From a legal standpoint unconscionable provisions of a contract are invalid.


The loan is secured by ships at sea which should be arriving shortly. Unexpectedly there is a storm and it looks like the ships have been sunk. Shylock then sues in court to collect his pound of flesh and even shows up with a knife. News is then received that the ships were not destroyed but simply will arrive a little late. Shylock is not moved. He is viewed somewhat sympathetically because he has suffered much cruel anti-Semitism and in addition is very upset because his daughter has recently eloped with a Christian under very humiliating conditions. Attempts to make a settlement are not successful. 


Shakespeare was a social critic and his satires of existing legal systems were particularly biting. It would seem that he loved law but was appalled at what he saw both in theory and practice. The court proceeding is a dramatic farce. The verdict is that Shylock is indeed entitled to his pound of flesh as called for in the loan agreement. However the contract does not entitle him to even one drop of blood. Because he cannot bloodlessly seize the collateral, it is not collectable. There may be a hint that some of the doctrines and practices in Jewish law were severely flawed, but nevertheless arrived at the correct conclusion.


Another of his plays is “As You Like It”. It is mainly a romantic comedy with themes of good people who have been cheated having their fortunes restored to them. In it there is a famous philosophical soliloquy which starts, "All the world's a stage, And all the men and women merely players; They have their exits and their entrances, And one man in his time plays many parts". A similar sentiment is voiced in "The Merchant of Venice" with Shylock continuing that his role is a sad one." Here, though, it enumerates seven stages of life that seem to parallel the adventures of Avraham avinu. They are a helpless child, a shining but whining schoolboy, a passionate yearning lover, a dedicated idealistic soldier, the wise and righteous judge, the kind and learned elder, and the old feeble man.


We are introduced to Abraham when he is still living with his father in Or Casdees. So to speak he gets his schooling starts when HaKadosh Baruch Hu tells him to go to the land of Canaan. Education involving love follows when Sarah is seized by Pharaoh and he accepts Hagar as a concubine. Abraham becomes a soldier when he goes to war to rescue his nephew Lot. The binding of Isaac is about idealism as is Abraham’s desire to father a holy nation and live in the holy land. He is the righteous judge when he pleads and fairly evaluates the situation in Sedom. He is the kind and learned elder when he looks for a wife for his son Yitzchak. Finally he is the old man when he takes Ketura as a wife.



לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח

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Wednesday, October 6, 2021

נח התחלה טובה # 387

 בס"ד

בפרשת נח מתחיל סיפור העולם כפי שאנו מכירים אותו. יש לו מספר רכיבים. זה מתחיל בהצצה לעולמו הישן של אדם הראשון, תיאור המבול הגדול שהחריב אותו, וסיפורים על הדורות הראשונים בעולם החדש. הוא נותן את השלשלת של שלושת בני נח והעמים שהם הולידו, והגיע לשיאו עם הצגת אברהם שהוא זרע השלמות של האדם.


הוא דומה מבחינה מבנית לפרשת בראשית ומזמין השוואות. נח מתויג כצדיק אבל אדם לא. המעשה הראשון של אדם הוא אי ציות באכילת הפרי האסור. המעשה הראשון של נח לאחר המבול הוא להקריב קרבנות כמחוות מסירות נפש. ככזה העולם החדש מתחיל טוב.


הנושא הבא הוא סיפור על נח משתכר וישן עירום באוהלו. התנהגות זו אמנם לא אצילית אינה גם רעה. תגובתו של בנו חם ברוח עידן האבן היא לא טובה, אך שני הבנים האחרים ברוח ציוויליזציה חדשה וטובה יותר מכסים אותו בצניעות. במילים אחרות שם ויפת מודיעים מיד שהם חולקים על חם בנוגע לזה. כשקין הורג את הבל אין מחאות מיידיות. ייאמר לזכותו קין אכן מודה בחטאו ומבקש רחמים ואשתו של נח מצאצאיו. לאדם יש גם שינוי לב וזה גורם לשורה של צדיקים, שהעשירית שבהם היא נח. אולם זה לא מספיק כדי להציל את העולם הזה.


סיפורו של מגדל בבל עוסק באנושות במרד נגד ה'. אולם כששפותיהם הופכות למעורר בלבול הן נוטשות את הפרויקט ואינן חוזרות לאיוולתן. זה בניגוד לדורות שלפני המבול שמעשיהם הולכים ומחמירים כל הזמן.

נראה שהלקח הוא שכדי שמשהו יצליח בסופו של דבר בעולם הזה, הרעיון המקורי חייב להיות טוב מיסודו וכאשר טעויות ברורות לא ניתן להתעלם מהן ויש לטפל בהן מייד.


לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טו ניסן תשנ"ח

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Noah - A Good Start

 בס"ד

Parshat Noah begins the story of the world as we know it. It has a number of components. It starts with a glimpse of the old world of Adam the first man, an account of the great flood which destroyed it, and stories of the new world's earliest generations. It gives the genealogy of the three sons of Noah and the nations that they fathered, culminating with the introduction of Abraham who is the seed of the perfection of man.


It is structurally similar to parshat Bereishit and invites comparisons. Noah is labeled as a tsadik (saintly individual) but Adam is not. Adam’s first act is disobedience in eating the forbidden fruit. Noah’s first act after the flood is to offer sacrifices as an act of devotion. As such the new world is getting off to a good start.


Next is a story of Noah getting drunk and sleeping naked in his tent. This behavior while not noble is not evil either. The reaction of his son Ham in the spirit of the stone age is to make sport of this, but the other two sons in the spirit of a new and better civilization modestly cover him up. In other words Shem and Yafat immediately make known that they disagree with Ham about this. When Cain kills Abel there are no immediate protests. To his credit Cain does admit his sin and ask for mercy and the wife of Noah is from his line. Adam also has a change of heart and this results in a line of tzadikim, the tenth of which is Noah. However this is not enough to save that world. 


The story of the Tower of Babel is about humanity in rebellion against G-d. However when their languages become a source of confusion they abandon the project and don't return to their folly. This is unlike the generations before the flood which are constantly getting worse. 


The lesson seems to be that for something to ultimately succeed in this world the original idea must be fundamentally good and when errors are clear they cannot be ignored and must be promptly dealt with.


לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טו ניסן תשנ"ח
  וגם באתר  http://dyschreiber.blogspot.com





Tuesday, September 14, 2021

Yom Kippur - Accepting Suffering with Love

בס"ד

Yom Kippur is the day we atone for our sins. The rabbis describe various types of sins and how they are forgiven. Some sins are forgiven as soon as a person ceases from doing something wrong. A bit more severe is that one must wait until Yom Kippur before they are forgiven. Sometimes a person must suffer. Really bad sins may not be forgiven until death. With all sins there may be retribution in the world to come. 



It’s a mitzvah to fast on Yom Kippur because the pain of fasting is considered a purification for wrong doing. As such we bless G-d and thank him for giving us a day of atonement. In addition there is a concept of accepting suffering with love. 


In yeshivas an amusing story is told to illustrate this idea. Once upon a time there was a good man who had led somewhat of a difficult life. However he had some bad habits and had taken a walk on the wild side or two. Yom Kippur, the day of judgement, was approaching and he wondered what his share in the world to come would be. 


That night he had a dream. In it he was standing before the throne of judgement and the angels were discussing what his fate would be. To help them decide, a truck pulled into the heavenly court and started to unload the man’s good deeds. With each good deed it was revealed the good things that he had received in this lower world for them and even a larger reward in paradise. Next came a truck with his transgressions and with each of them he saw some sort of loss he had experienced or wart he had received in this world. Some of them cancelled out the good deeds he had done and others brought punishments in the next world. Little by little the scale of good began to tip to the other side. Next came a truck and on it were all the troubles he had endured during his lifetime. Each of the afflictions cleansed him on earth, restored a good deed or annulled some sort of punishment, and the scale started to swing back to the side of good. As the truck of torments was getting empty, the man became nervous and said, “just a little more aggravation”. He then woke up.  


This is the gift of Yom Kippur. It inspires us to reflect on the good things we’ve done, our mistakes, and difficulties. In doing so a person receives a healthy outlook on life and optimism for the coming year.



לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח

העלון ניתן לקבל בדואר אלקטרוני  וגם באתר  http://dyschreiber.blogspot.com




Monday, September 13, 2021

Key points האזינו HaAzinu


זכור ימות עולם  remember the days of old

כנשר יאיר קנו  like an eagle hovers over its nest

יזבחו לשדים  they sacrificed to demons

אי אלהימו  where is their God?

כי דם-עבדיו יקום  for the blood of his servants will arise

כי לא דבר רק הוא  for it is not an empty thing


Thursday, September 9, 2021

Fast of Gedaliah - Respecting the Word of G-d

בס"ד


The prophets frequently complain that the people of Israel despise (מָאַס) the Torah and the word of G-d. Despise has a number of meanings such as loathe, to hold in contempt and reject. It also often has the connotation of weakness. In this case it would mean that one need not obey the Torah because there will be no consequences for transgressing on its precepts. The word of G-d refers to the messages that G-d gives a prophet to deliver.  


This is an essential theme in the Fast of Gedaliah. After Nebuchadnezzar destroyed the first Temple, most all of the Jews were exiled into Babylon. However a small number of people, generally low in stature were allowed to remain and Gedaliah ben Ahiqam was appointed as their governor. Sadly he was assassinated by another Jew. The Jews than asked the prophet Jeremiah to pray for them and to inquire of Hashem what to do as they feared greatly a reprisal from the Babylonians. 


Jeremiah did so and received a prophecy from G-d. The people were to stay in the land of Israel. There G-d would build them up, protect them, not punish them for past sins, and generally show them mercy. They are explicitly told not to go to Egypt particularly with the belief that there they would be safe from war and hunger and warned that if they do so the things that they are trying to avoid will overtake them and much worse. The reaction of the people is to accuse Jeremiah of lying to them and to flee to Egypt. The result is that horrible things happen to them and the land of Israel is completely empty of Jews. 


This is the reason for the fast. It also helps explain why there are no prophets today. What is this like? If a person consults an expert as to the proper approach and gets a reasonable answer, he should follow the advice. If he doesn't, the expert is within his rights to be unhappy with such a person. So too, if a prophet is asked for the word of G-d, it must be respected. The word respect in Hebrew יִרָא also means fear. The idea is that full respect includes some concern for consequences. If a person holds that the Torah may have beautiful ideas and great advice but it can be set aside without concern, there is an aspect of holding it in contempt. One of the principles of religious faith is to believe that the Torah is the revealed will of G-d and that He punishes people who do not keep it and rewards those that do.

לע"נ  האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח

העלון ניתן לקבל בדואר אלקטרוני  וגם באתר  http://dyschreiber.blogspot.com