Rei'ach HaSadeh Vol 5

78 Rei’ach HaSadeh

Masterfully, our Sages built into our religious practice a coded
reminder of this core principle, but unfortunately many people don’t
recognize the depth and far-reaching implications of this message. In their
divinely inspired wisdom, the Sages knew that the Jewish people would
need a short and sweet way to transmit the essence of what it means to be
a Jew throughout generations of persecution. If there is one verse in the
entire Torah that is the most fundamental building block of Jewish
theology, a statement that we teach to our youngest children in their earliest
lessons, and which has been the last words spoken by countless Jews
throughout the ages, it is “Shema Yisra’el HaShem Elokeinu HaShem Echad”
– “Hear O Israel, the Lord is our G-d, the Lord is One.” By inserting this verse
from the Torah into the mouths and minds of a Jew three times every day,
the Sages hardwired this message into our lives. Generation after
generation, different enemies have arisen against the Jewish people, but
none has successfully removed from the collective Jewish consciousness the
words of the Shema and the message that G-d is One. Yet within these
familiar and critically important words and fundamental statement of our
monotheistic faith is another powerful and transformative message.

The Ba’al HaTanya, R’ Shneur Zalman of Liadi, the first
Lubavitcher Rebbe, writes extensively in the Tanya about the unity and
“non-dualism” of G-d.4 The philosophy espoused by the Ba’al HaTanya is
that all energy – and most specifically and relevantly, the energy to create
– emanates exclusively from G-d. While G-d can choose to minimize His
presence into a specific space,5 if G-d were to completely remove Himself
from something or somewhere, it would cease to exist. This applies to every
blade of grass, every rock, every table, every space, EVERYTHING! G-d
does not have wisdom, knowledge or power, for that would imply that G-d
is separate from wisdom, knowledge and power. On the contrary, G-d is
wisdom, knowledge, power, etc.6

Once we accept that G-d is the source of all existence – and that if
G-d did not continue to will something into existence, it would cease to
exist7 – we need only connect the dots to discover the simple truth that is
the deeper essence of the Shema: because G-d is part and parcel of all things
at all times, and because He is indivisible, everything is connected, including
all people, in all places and throughout all time. This reality necessarily leads
us to conclude that if ALL people, places and times are intimately

4 See Chaim Miller, The Practical Tanya, (Brooklyn, NY: Kol Menachem, 2016), p. 232.
5 See Id. at p. 613 (explaining what occurred when G-d created the world by an act of
tzimtzum).
6 See Id. at p. 536-540.
7 See Id. at p. 553.

Ben Hoffer 79

connected, then we are never on our own. Further, we are always able to
draw on the energy of the expanded presence that G-d maintains
everywhere. The only thing we must do to “connect” to this infinite power
source is rid ourselves of the illusion that all things are divided and distinct.8

The Star Wars films beautifully illustrate this potential to connect.
In the first installment of the initial Star Wars trilogy, Obi-Wan Kenobi,
a Jedi Knight, explains to his apprentice Luke Skywalker, “The Force is what
gives a Jedi his power…. It surrounds us and penetrates us; it binds the galaxy
together.”9 The Force also plays a key role in the transformation of Luke’s
apprentice Rey into a Jedi Knight. In the final chapter of the most recent
Star Wars saga,10 Rey – who appears to be the last of the Jedi – has traveled
to the planet where the evil Sith lord Darth Sidious, known as the Emperor,
is based along with his myriad followers. During Rey’s preparation for this
exact moment, she had continuously prayed that the Jedi of the past and the
Force itself should “be with” her. After she is knocked to the ground by the
Emperor, who is about to kill her, Rey gets to her feet and declares, “I am
ALL the Jedi!” and finds the power to defeat her adversary. It is only then
she realizes that she doesn’t need the Jedi or the Force to “be there” for
her; they are already part and parcel of who she is, giving her the power to
overcome what had seemed previously an insurmountable challenge.

The million dollar question is, “How in real life do we go about
truly feeling this deep sense of connectivity?” This inquiry brings us to the
question of how we can acquire closeness to G-d.

As suggested to at the opening of the essay, the question at hand is
really a trick question. The blockbuster science fiction thriller The Matrix11
includes a scene that distills this concept of divine connection in a clear
way. The Matrix is set in a post-apocalyptic world where machines have
enslaved mankind. What makes their servitude unique is that the human
slaves never know that they’re slaves, as they spend their entire lives from
birth to death plugged in to a virtual reality world called “The Matrix.”
A small group of free humans live deep underground and lead a rebellion
against the machines. In order to fight the machines, the free humans must
“plug in” to the Matrix. Once inside the Matrix, however, the human brain

8 This approach is not meant to imply that one need only think a certain way and will achieve
closeness to G-d. However, if one truly is able to see the world through this lens, one will
value/pursue Torah, mitzvos and purity and despise/distance themselves from, foolishness,
averos and impurity.
9 Star Wars: Episode IV – A New Hope, Lucasfilms, 1977.
10 Star Wars: Episode IX –The Rise of Skywalker, Lucasfilsms, 2019.
11 Warner Bros. Pictures, 1999.

80 Rei’ach HaSadeh

believes that everything it “experiences” and “feels” is real, even though the
free humans know the entire Matrix is a computer-generated illusion. One
human, Neo, who is freed from The Matrix, embarks on a journey to
understand both the Matrix and his ultimate purpose within it. He seeks out
the counsel of “the Oracle,” and while waiting to meet her, he encounters
a young child dressed like a Tibetan monk who is seemingly bending
a metal spoon with his mind. Fascinated by this sight, Neo looks at the
child inquiringly, and is told, “Do not try and bend the spoon. That is
impossible. Instead, only try to realize the truth.” Neo asks, “What truth?”
The child replies, “There is no spoon.” Neo replies, “There is no spoon?”
and the child assures him, “It’s not the spoon that bends, it is only our self.”

Developing a connection to G-d is a very similar process. Trying to
bridge the “divide” between us and the Almighty is impossible. However,
when we realize the truth that G-d is at the very core of every person, every
place and throughout all time, we understand that there is no need to span
any divide; it is merely an illusion, just like the spoon. By focusing on this
truth and making it a central principle in our lives, the presence of G-d, also
known as feeling connected to G-d, becomes exponentially more tangible.
The power that this understanding gives us all is the key to overcoming so
many of the challenges we face day in and day out.

The distinction between thinking of other people, our ancestors or
G-d as entities completely separate from us, versus the mindset that they
are ALWAYS WITH US, cannot be overstated. Just as Rey was able to
accomplish the seemingly impossible task of defeating the Emperor, we too
can accomplish any challenges we face, if we do so armed with the
knowledge that all people, in all places and throughout all time – and G-d
Himself! – are not just “with us,” but they are part and parcel of our very
being.12 By deciphering the deeper message of the Shema, internalizing the
reality that One cannot be two, the elusive goal of closeness with G-d can
be achieved by anyone and everyone.

12 It is critical to recognize that to simplify being close to G-d as this essay has done follows
in the footsteps of the answer Hillel gave the man who asked him to teach him the entire
Torah on one foot. Hillel answered “What is hateful to you, do not do to your fellow” now
go and study everything else. See Shabbos 31a. It is not that everything else doesn’t matter,
this is just the foundation that with the performance of Torah and mitzvos and the distancing
from averos brings one to the joy and splendor that the Mesilas Yesharim describes as the result
of being close to G-d.

Ben Hoffer 81

Ben Hoffer, the son of David and Emmy Hoffer, lives in Springfield with his wife Daniella
and four daughters Yakira, Maytal, Tzofia and Atara. Ben works as an attorney, but based on
the example and guidance of his parents and Rabbeim, Ben is most passionate about his work on
behalf of the community.



83

BE THE GLUE

BY: ARON SROLOVITZ

When considering characters in Tanach who have experienced
great pain, Iyov most commonly comes to mind. While not often thought
of in this context, Naomi from Megillat Rut comes in as a close second.
Like Iyov, she faces a series of trying circumstances that test her connection
to both G-d and those closest to her.

Naomi and her husband, Elimelech, are prominent members of the
Beit Lechem community in the tribe of Yehudah. When a famine threatens
their livelihood, Naomi and Elimelech leave their homes and relocate with
their two sons, Machlon and Chilyon, to the land of Mo’av. There, Machlon
and Chilyon married local women, Rut and Orpah, and settled down.1

Eventually, Naomi witnesses the deaths of her husband and two
sons, leaving her impoverished and without family. With no one to ground
her and no connection to the land of Mo’av, Naomi decides to move back
to Beit Lechem, which has seen a bit of an economic rebirth after the
famine.2 One gains a sense of Naomi’s mindset through the narrator’s
careful choice of words (1:6-7):

-‫ ִכי‬--‫ ִב ְּש ֵדה מֹו ָאב‬,‫ ִכי ָש ְּמ ָעה‬:‫ ַו ָת ָשב ִמ ְּש ֵדי מֹו ָאב‬,‫ַו ָת ָקם ִהיא ְּו ַכֹּל ֶתי ָה‬
,‫ ָש ָמה‬-‫ ַה ָמקֹום ֲא ֶשר ָה ְּי ָתה‬-‫ ִמן‬,‫ ַו ֵת ֵצא‬.‫ ָל ֵתת ָל ֶהם ָל ֶחם‬,‫ ַעמֹו‬-‫ָפ ַקד ה׳ ֶאת‬

.‫ ֶא ֶרץ ְּיהּו ָדה‬-‫ ָלשּוב ֶאל‬,‫ ִע ָמּה; ַו ֵת ַל ְּכ ָנה ַב ֶד ֶרְך‬,‫ּו ְּש ֵתי ַכלֹו ֶתי ָה‬

She started out with her daughters-in-law to return from the country
of Moab; for in the country of Moab she had heard that the LORD
had taken note of His people and given them food. Accompanied by
her two daughters-in-law, she left the place where she had been living;
and they set out on the road back to the land of Judah.3

Although this part of the story focuses on three women, note the
use of singular verbs: “She started out,” “she returned,” “she had heard,”
and “she left the place where she had been living.” Although she is
accompanied by two dutiful daughters-in-law, the narrator highlights
Naomi’s actions, pointing out that she feels alone on the journey.

1 See Rut 1:1-4. All passukim from Megillat Rut unless otherwise noted.
2 Id. at 1:9.
3 All translations from Sefaria, available at www.sefaria.org.

84 Rei’ach HaSadeh

Because Rut and Orpah have no children to connect them to
Naomi, she asks each of them to return to their homes. Here, Naomi’s own
words demonstrate her aloneness (1:8-9, 13):

‫ ִא ָשה ְּל ֵבית ִא ָמּה; יעשה‬,‫ ֵל ְּכ ָנה ֹש ְּב ָנה‬,‫ ִל ְּש ֵתי ַכֹּל ֶתי ָה‬,‫ַותֹא ֶמר ָנ ֳע ִמי‬
,‫ ָל ֶכם‬,‫ ִי ֵתן ה׳‬.‫ ַה ֵמ ִתים ְּו ִע ָמ ִדי‬-‫ ַכ ֲא ֶשר ֲע ִשי ֶתם ִעם‬,‫( ַי ַעש) ה׳ ִע ָמ ֶכם ֶח ֶסד‬
‫ ַו ִת ֶשא ָנה קֹו ָלן‬,‫ ִא ָשה ֵבית ִאי ָשּה; ַו ִת ַשק ָל ֶהן‬,‫ּו ְּמ ֶצאןָ ְּמנּו ָחה‬

.‫ה׳‬-‫ ַיד‬,‫ ָי ְּצ ָאה ִבי‬-‫ ִכי‬--‫ ִלי ְּמ ֹאד ִמ ֶכם‬-‫ ַמר‬-‫ ִכי‬...‫ַו ִת ְּב ֶכי ָנה‬

But Naomi said to her two daughters-in-law, “Turn back, each of
you to her mother’s house. May the LORD deal kindly with you, as
you have dealt with the dead and with me! May the LORD grant
that each of you find security in the house of a husband!” And she
kissed them farewell. They broke into weeping…“My lot is far more
bitter than yours, for the hand of the LORD has struck out against
me.”

Naomi begins by wishing her daughters-in-law chessed (kindness)
and menuchah (security) from HaShem, two things she had but now is
lacking. Instead, she remarks that her life is now bitter and that HaShem
has “struck out against her.” Naomi feels completely alone without her
husband and sons. She even feels divorced from HaShem’s Divine
Presence. In this state of mourning, rather than cling to her daughters-in-
law who love her, she pushes them away.

Eventually, Orpah returns home and Rut joins Naomi on her
return journey to Bet Lechem.4 When her old friends and neighbors see
Naomi and realize that she has returned widowed, without children and
without money, they express their shock, asking “Can this be Naomi?!”
She responds to them in a manner clearly displaying her grievous and
painful emotional state (1:20-21):

‫ ֵה ַמר ַש ַדי ִלי‬-‫ ִכי‬,‫ ְּק ֶראןָ ִלי ָמ ָרא‬:‫ ִת ְּק ֶרא ָנה ִלי ָנ ֳע ִמי‬-‫ ַאל‬,‫ַותֹא ֶמר ֲא ֵלי ֶהן‬
‫ ַוה׳‬,‫ ָנ ֳע ִמי‬,‫ ְּו ֵרי ָקם ֱה ִשי ַב ִני ה׳; ָל ָמה ִת ְּק ֶרא ָנה ִלי‬,‫ ֲא ִני ְּמ ֵל ָאה ָה ַל ְּכ ִתי‬.‫ְּמ ֹאד‬

.‫ ְּו ַש ַדי ֵה ַרע ִלי‬,‫ָע ָנה ִבי‬

“Do not call me Naomi,” she replied. “Call me Mara, for Shaddai
has made my lot very bitter. I went away full, and the LORD has
brought me back empty. How can you call me Naomi, when the
LORD has dealt harshly with me, when Shaddai has brought
misfortune upon me.”

4 1:18-19.

Aron Srolovitz 85

Naomi no longer wants to be referred to as Naomi, meaning
“pleasantness.” Instead, she wants to be called Mara, meaning “bitterness.”
She again refers to HaShem abandoning her and to her aloneness, even as
her daughter-in-law Rut stands there with her. Naomi’s actions continue to
be portrayed in the singular as the chapter concludes (1:22):

.‫ ְּורּות ַהמֹו ֲא ִב ָיה ַכ ָל ָתּה ִע ָמּה‬,‫ַו ָת ָשב ָנ ֳע ִמי‬
Thus Naomi returned from the country of Mo’ab; she returned with
her daughter-in-law Ruth the Moabite.
Thus, Naomi begins the story as a pitiful character, one who views
herself as alone in the world, even as her daughter-in-law stands with her,
even as her neighbors approach her. She regards all events of her life as
evidence of HaShem conspiring against her, and is unable to derive any
possible comfort from those around her.
Rut as “the Glue”
Against this backdrop, Rut emerges as a genuine heroine in this
story. She recognizes Naomi’s dejectedness and refuses to accept her self-
distancing; she remains relentlessly at Naomi’s side. When Naomi
repeatedly asks her daughters-in-law to go home, we read (1:14):

.‫ ְּורּות ָד ְּב ָקה ָבה‬,‫ַו ִת ַשק ָע ְּר ָפה ַל ֲחמֹו ָתּה‬
Orpah kissed her mother-in-law farewell. But Ruth clung to her.
While Orpah kisses Naomi goodbye, Rut “glues herself” to her.5 She is
unmoved by Naomi’s requests that she go home and instead states her
unyielding commitment to her mother-in-law (1:16-17):
‫ ֲא ֶשר ֵת ְּל ִכי‬-‫ ִכי ֶאל‬:‫ ְּל ָע ְּז ֵבְך ָלשּוב ֵמ ַא ֲח ָר ִיְך‬,‫ ִבי‬-‫ ִת ְּפ ְּג ִעי‬-‫ַותֹא ֶמר רּות ַאל‬
‫ ַב ֲא ֶשר ָתמּו ִתי‬.‫ ֵואֹל ַה ִיְך ֱאֹל ָהי‬,‫ ַע ֵמְך ַע ִמי‬--‫ ּו ַב ֲא ֶשר ָת ִלי ִני ָא ִלין‬,‫ֵא ֵלְך‬
‫ ַי ְּפ ִריד ֵבי ִני‬,‫ ִכי ַה ָמ ֶות‬--‫ ְּו ֹכה יֹו ִסיף‬,‫ ְּו ָשם ֶא ָק ֵבר; ֹכה ַי ֲע ֶשה ה׳ ִלי‬,‫ָאמּות‬

.‫ּו ֵבי ֵנְך‬

5 Devek is the modern Hebrew word for glue.

86 Rei’ach HaSadeh

But Ruth replied, “Do not urge me to leave you, to turn back and
not follow you. For wherever you go, I will go; wherever you lodge, I
will lodge; your people shall be my people, and your God my God.
Where you die, I will die, and there I will be buried. Thus and more
may the LORD do to me if anything but death parts me from you.”

Chazal view this exchange as Rut demonstrating her commitment
to converting to Judaism.6 However, viewed in light of the textual analysis
above, we can perceive Rut’s careful words differently. She promises she
will “stick” to Naomi wherever she goes; she will be there during the day,
she will be there at the end of the day. She will be with her spiritually and
she prays to be with her in the afterlife. While Naomi banishes herself to
a life of self-imposed isolation, Rut responds by always being there for her.

Naomi quickly recognizes that Rut will not leave her alone and she
eventually relents and allows Rut to return with her. For one brief moment,
we see the impact of Rut’s actions: “‫בֹו ָא ָנה ֵבית ָל ֶחם‬-‫ ַעד‬,‫” ַו ֵת ַל ְּכ ָנה ְּש ֵתי ֶהם‬
– “and the two went on until they reached Bethlehem” (1:19). The two of them walk
“together.” Rut’s actions reject Naomi’s self-imposed isolation.

The main story of Megillat Rut takes place between Rut and her
eventual husband Boaz. As their relationship is built, one can observe
Naomi slowly becoming more optimistic, living somewhat vicariously
through Rut’s experiences and realizing that HaShem is back in her life.7
Even as Rut becomes the protagonist of the story, it remains clear that her
ultimate priority is to keep Naomi feeling connected.

One night, Rut intercepts Boaz privately and eventually he
proposes marriage to her. She remains with him for the night so that people
will not see a single woman walking around at night and become suspicious.
Early the next morning, Boaz sends Rut back home with six measures of
barley.8 While the passuk never offers a reason as to why he does this,
it seems he wants Rut to come home looking like she had just made
a purchase, rather than having spent the night away from her home.9 When
Rut returns home, she encounters Naomi, who is desperate for information
about the previous night. Rut tells her the entire story and then shares
(3:17):

6 See Yevamot 47b.
7 For examples, see 2:19-20, 3:1-4, 4:16.
8 See Rut 3:6-15.
9 Commentaries such as Rashi, Ibn Ezra and the Nachal Eshkol all posit that Boaz was
prophetically suggesting that six righteous people would be borne from this marriage, most
notably King David.

Aron Srolovitz 87

-‫ ָתבֹו ִאי ֵרי ָקם ֶאל‬-‫ ַאל‬,)‫ ִכי ָא ַמר ( ֵא ַלי‬:‫ ַה ְּש ֹע ִרים ָה ֵא ֶלה ָנ ַתן ִלי‬-‫ֵשש‬
.‫ֲחמֹו ֵתְך‬

He gave me these six measures of barley, saying to me, “Do not go
back to your mother-in-law empty-handed.”
This statement is simply astounding. After giving her all the
exciting details, Rut then concludes by telling Naomi that the grains are for
her! Even though this appears to be a made-up reason for the gift of the
barley, and Naomi never asked for details about it, Rut goes out of her way
to build a connection, not only between herself and Naomi, but also
between Boaz and Naomi. This small change shifts the dynamic of the
relationship between Boaz and Naomi and makes her feel more connected
and less alone. Even in the moment of Rut’s greatest personal joy, in the
middle of her own redemption and elation at starting a new life with her
future husband, Rut’s focus in life is always on keeping her mother-in-law
feeling connected.
Other Members of the Community
While Rut is the main character working to prevent Naomi’s
feelings of aloneness, others join in to this effort as well. After his
clandestine proposal to Rut, Boaz convenes the town’s local government to
receive official permission, as there is a potential redeemer who also could
claim the rights to marrying Rut under the laws of yibbum (levirate marriage).
Strangely, nearly the entire court proceeding omits the topic of marriage to
Rut in order to focus on the redemption of Naomi’s property.10 This is
clearly intentional. Naomi and Rut had been living in Beit Lechem for some
time and the transfer of ownership of Naomi’s property could have
happened long before this. However, just as he is about to invite Rut into
his family, Boaz publicly makes Naomi his priority. He wants to make it
clear to all in the town that they share a responsibility to take care of her.
Whether Naomi is at this proceeding or not, she certainly hears about
Boaz’s commitment to her.
Finally, Rut and Boaz wed and have a son. The women of Bet
Lechem do not gather around Rut; they gather around Naomi! They say,
(4:14-15):

10 4:1-10.

88 Rei’ach HaSadeh

;‫ ֲא ֶשר לֹא ִה ְּש ִבית ָלְך ֹג ֵאל ַהיֹום‬,‫ ָברּוְך ה׳‬,‫ ָנ ֳע ִמי‬-‫ ֶאל‬,‫ַותֹא ַמ ְּר ָנה ַה ָנ ִשים‬
‫ ִכי‬:‫ ֵשי ָב ֵתְך‬-‫ ּו ְּל ַכ ְּל ֵכל ֶאת‬,‫ ְּו ָה ָיה ָלְך ְּל ֵמ ִשיב ֶנ ֶפש‬.‫ ְּב ִי ְּש ָר ֵאל‬,‫ְּו ִי ָק ֵרא ְּשמֹו‬

.‫ ִמ ִש ְּב ָעה ָב ִנים‬,‫ ִהיא טֹו ָבה ָלְך‬-‫ ֲא ֶשר‬,‫ ְּי ָל ַדתּו‬,‫ ֲא ֵה ַב ֶתְך‬-‫ַכ ָל ֵתְך ֲא ֶשר‬

And the women said to Naomi, “Blessed be the LORD, who has
not withheld a redeemer from you today! May his name be
perpetuated in Israel! He will renew your life and sustain your old
age; for he is born of your daughter-in-law, who loves you and is
better to you than seven sons.”

This berachah is the completion of the redemption story. In the
beginning, Naomi claimed she had been pushed away by HaShem. Her
neighbors now remind her that this blessing of a child comes from
HaShem. Their blessing to her is that “He will renew [her] life.” Nothing
could be more aptly said. Her friends help Naomi see that what she has
really needed is connection: connection to family, connection to friends,
connection to HaShem. Naomi responds in kind (4:16):

.‫לֹו ְּל ֹא ֶמ ֶנת‬-‫ ַו ְּת ִהי‬,‫ ַה ֶי ֶלד ַו ְּת ִש ֵתהּו ְּב ֵחי ָקּה‬-‫ַו ִת ַקח ָנ ֳע ִמי ֶאת‬

Naomi took the child and held it to her bosom. She became its foster
mother.

After years of pushing everyone away, she draws the child close.
She is truly connected again. It makes sense why the child’s name “Oved”
was chosen. Commentaries point out that the name is short for “Ovadi’ah,”
meaning “servant of HaShem.”11 The connection between man and G-d
can never be separated.

Conclusion

In a life filled with pain and suffering, Naomi understandably
removes herself from the world. She seeks no solace, only solitude. It is
only through the Herculean efforts of her friends, her community, her
family and, most notably, her daughter-in-law Rut, that Naomi is able to
rehabilitate and to rejoin her community. Often, when we notice someone
is dejected, it is natural to want to give that person space. We learn from
Rut that, at the right time, the correct approach is to reach out, to build a
person back up and, most importantly, to let that person know that we are
there. He or she may push us away at times, as Naomi did to Rut, but

11 See Da’at Mikra on 4:17.

Aron Srolovitz 89

nothing is more important than our simple presence. Be that glue – and,
hopefully – the connection will come back again.

Aron Srolovitz and his wife, Shifra, have lived in Springfield for ten years. He developed a
passion for Tanach study at Yeshivat Har Etzion in Alon Shevut, Israel and has been teaching
Tanach and other Judaic Studies topics formally and informally for 17 years. He is passionate
about Hebrew transliteration and he dreams of one day being a farmer.



91

RELATIONSHIPS –
THE TORAH’S GUIDE TO ETERNITY

BY: DANIEL KRAUSZ
The ongoing Harvard research study into adult development, now
run by Dr. Robert Waldinger (its fourth director), is frequently cited as
possibly the longest study of people’s everyday lives that has ever been
conducted.1 The study, undertaken in the 1940’s, initially followed over 700
boys into adulthood, charting 70 years of their lives, and it subsequently
grew to include their children and other family members as well. The study
surveyed these men, of varied backgrounds and socioeconomic status,
about their everyday lives, their health records, their goals, and most
importantly, their happiness. The main takeaway from the study,
as described by Dr. Waldinger, may seem obvious, but is empirically clear:
high-quality relationships are the foundation of a fulfilling, happy and
healthy life.2
In the scientific world, when one seeks to find that which is
enduring, the most robust methodology is to design just such a study
– known as a longitudinal study – that tracks participants over very long
periods of time. In the realm of Torah, that which endures includes
variables beyond the physical world and our concept of time, and extends
into the world of the eternity. Given that the Harvard study clearly indicates
that happiness in the physical world is dependent on something that
is mostly intangible – namely relationships – it is worthwhile to ask how
Torah literature frames those aspects of daily life that endure.
That Which Lasts through Eternity
The Mishnah (Pe’ah 1:1), a variation of which we say every
morning,3 says:

1 For more information on the study generally, please see https://www.ted.com/speakers/
robert_waldinger and https://www.adultdevelopmentstudy.org.
2 Ibid.
3 The version of this Mishnah that is said as part of the daily morning prayer includes
additional actions that are sourced from the Gemara (Berachos 127a). I only include the items
mentioned by the Mishnah here, as the Gemara there notes that the additional actions fall
under the categories detailed in the Mishnah in Pe’ah 1:1. See Rashi’s comments on Berachos
127a for further elaboration.

92 Rei’ach HaSadeh

‫אלו דברים שאדם אוכל פרותיהן בעולם הזה והקרן קימת לו לעולם‬
, ‫ והבאת שלום בין אדם לחברו‬,‫ וגמילות חסדים‬,‫ כבוד אב ואם‬.‫הבא‬

.‫ותלמוד תורה כנגד כלם‬

The following are the things for which a man enjoys the fruits in this
world while the principal remains for him in the world to come:
Honoring one’s father and mother; The performance of righteous
deeds; And the making of peace between a person and his friend;
And the study of the Torah is equal to them all.

The Mishnah here lays out a set of mitzvot whose rewards come
both in the fleeting physical world, as well as in the eternal world to come.
As such, this is a great starting point for understanding the Torah’s view on
that which is enduring, and thus, what should drive our goals and the
choices we make.

Interestingly, three of the examples given, (see below for the role
of “Talmud Torah” in this context 4 ) are all focused on interpersonal
relationships: honoring one’s parents, chessed, and keeping peace between
acquaintances. Those who revere and respect their parents, endeavor to
help others, and are dedicated to maintaining peace reap eternal benefits.
Said differently, those who put relationships at the forefront of their daily
engagements benefit themselves both in the short term as well as the very
long term. Further – and importantly – none of these three mitzvot require
any external resources for their fulfillment; rather, they simply require
a mindset focused on creating positive connections between people. Thus
the empirical evidence from the Harvard study proves that the age-old
wisdom of the Mishnah continues to be both relevant and pervasive today.

It appears to me that most people intuitively understand the
conclusions reached by the Mishnah and Dr. Waldinger to be true, despite
not always explicitly acting this way.

We are all liable to think that the reason we go to our favorite
restaurants is for the food, take beautiful vacations for the luxury, or buy
spacious houses for the comfort. While we may all get caught in the
trappings of status and pleasure at times, the truth is, at our core, we
somehow fundamentally understand that all of those are done in search of
strengthening relationships. Ask yourself what you would be willing to pay

4 The notion of Talmud Torah, the study and engagement with the Torah, being all-
encompassing indicates that through proper Talmud Torah one would necessarily achieve the
other items mentioned, and therefore does not need to be included in the subsequent
conclusion as it is inseparable to begin with.

Daniel Krausz 93

for the best meal you’ve ever had, with the knowledge that you would have
no memory of the meal or with whom you enjoyed it? The answer for most
of us would be, very little. That’s because in truth, we don’t pay for the
food, we pay for the memories and the connections it creates.

This thought experiment reinforces our intuition that the meal is
not about the food, the vacation about the beach or the house about its size
or beauty. Rather, they are simply mechanisms to build stronger
relationships, be it with a spouse, children, friends, oneself or – of course –
HaShem.
Relationships and the Vector of Fulfillment

Extending further from the Harvard Study, an oft-quoted idea
defines three types and levels of happiness and fulfillment.5 The first is
physical and material enjoyment, which provides the lowest magnitude of
benefit and lasts the shortest amount of time. Second is passion, which
derives from the pleasure of being completely absorbed in what one is
doing at the moment; this notion is frequently referred to today as “Flow,”
a concept developed by Dr. Mihaly Csikszentmihalyi.6 Finally, the highest
level is that of purpose, which provides both the greatest magnitude and the
longest-lasting feeling of fulfillment.

So why do so many seem to have this process backwards? The
problem with this vector of fulfillment is that our brains seemingly sabotage
us on a regular basis. A tenet of behavioral psychology is that behavior is
best reinforced when the consequence is clear and immediate.7 In our case,
the feedback mechanism to the brain is both quickest and clearest with
physical or material joy, and slowest with developing and achieving
purpose. Thus, our brains are wired to seek out physical and material joy
because the feedback is certain and rapid, leaving higher levels of fulfillment
behind.

On the other hand, Torah, at its essence, provides a process for us
to disregard quick hits of pleasure and keep us focused on a life of purpose
driven by the development of strong relationships with others, ourselves
and HaShem.

5While I was unable to identify the “original source,” this concept is frequently cited from
the book Delivering Happiness, by Tony Hsieh, founder of Zappos.
6 Flow, (New York: Harper Perennial Modern Classic, 2008).
7 This concept is one of the key conclusions from the “Skinner Box,” created by B.F.
Skinner, and what it is known as “Operant Conditioning.” A concise explanation of this
theory can be found on https://www.simplypsychology.org/operant-conditioning.html.

94 Rei’ach HaSadeh

Finding Purpose in the Torah

Purpose, like values, by its nature often differs from our actions;
it relates to the “Why” rather than the “What” of our behavior. The starting
point for me, then, is to understand, on the Torah’s terms, if there is any
mitzvah that expressly abstracts the “What” of all of the other
commandments and distills them into a greater “Why.”

While recognizing my deep lacking in having a full understanding
of all of the mitzvot, I’d like to argue, based on the Ramban, that the
overarching purpose prescribed for us by the Torah is to be ‫קדוש‬, to be holy.
The Ramban famously introduces, through his examination of the mitzvah
of ‫קדושים תהיו‬, you should be holy, the notion that one can be a ‫נבל ברשות‬
‫התורה‬, a glutton within the confines of Torah.8 Such persons fulfill the “What” of
the mitzvot – that is, they are technically performing the commandments –
yet they ignore the “Why” and in doing so, they fail to bring themselves to
a state of being ‫קדוש‬. The very existence of such a concept is very
instructive about an overarching reason for the mitzvot in general.

So, if a possible interpretation of ‫ קדושים תהיו‬is to act in a way that
is consistent with an overall purpose, the next question is, what is that
purpose?

Being like HaShem

The question of what our larger purpose is relates strongly to the
question of why we are meant to act with purpose in the first place. The
Torah (Leviticus 19:2) tell us the answer to this question outright: ‫ְּק ֹד ִשים‬
‫ ִת ְּהיּו ִכי ָקדֹוש ֲא ִני ה׳‬. You should be Kadosh, because I, HaShem, am Kadosh.
We are commanded to be ‫ קדוש‬as a means to be more like HaShem. This,
of course, leads to the next obvious question, What is HaShem like?! While
the answer is unknowable, the Torah does provide some insight by
describing to us certain attributes of HaShem. Chazal tell us that HaShem
laid out His Thirteen Attributes of Mercy as a means for us to seek
forgiveness; and that HaShem instructed Moshe, ‫יעשו לפני כסדר הזה‬, perform
this order, and you will mend your relationship with HaShem.9

8 See Ramban’s commentary on Leviticus 19:2.
9 See Rosh Hashanah 17b. While it is generally understood to mean that we should recite these
13 attributes, but the word “perform” also implies that the recitation should be towards the
goal of orienting our actions to be aligned with those attributes of Hashem.

Daniel Krausz 95

Interestingly, these attributes don’t relate to the power or
providence of HaShem over the world, His ability to perform miracles,
or even His work as a creator. The thirteen attributes that the Torah
ascribes to HaShem, and that we are supposed to emulate, are attributes of
how HaShem interacts with us. They are a detailed description of HaShem’s
side of the human relationship with the Divine. We are commanded to be
‫קדוש‬, to act with the purpose of being more G-d-like, and the Torah’s most
vivid description of what that means, in many ways, is simply a blueprint
for what a healthy relationship looks like.

Utilizing a combination of different explanations of the Thirteen
Attributes, 10 we are implored to relate to others and to ourselves with
kindness (before sin and after); to fearlessly suspend justice in the name of
kindness; to show compassion even before duress as well as during duress;
to act not out of anger but rather with distance from anger; to give more
weight to the good; to seek truth; and to judge with an eye towards the
permanence of good and the fleeting nature of evil, among other attributes.

Being ‫קדוש‬, in many ways, means acting like HaShem. Acting like
HaShem, as described in the Torah, is to perfect our own attributes with
respect to how we relate to others and to ourselves. Through this approach
we attain eternal benefit; and once we have done this, the optimal
relationship with HaShem will be waiting patiently there for us as we
achieve the holiness HaShem already possesses.

What gets in the way?

If we assume this understanding is a useful guide to our lives and
the primacy of relationships therein, then the question is where do we go
wrong? One answer was referenced earlier, in terms of our brain’s response
to physical/material joy versus purpose. The Torah, however, seems to
provide an answer in a most unusual place.

The Laws of Kashrus

Parashas Shemini describes the signs necessary to render an animal
kosher. Interestingly, as the Sefer haChinnuch notes in mitzvah 148, it isn’t
simply a mitzvah to eat only kosher animals, it is also a mitzvah to check
that those animals, in fact, have the proper signs of being a kosher animal.
Thus someone who eats a kosher animal, but fails to first check that it has

10 See generally, Ezra Bick, In His Mercy: Understanding the Thirteen Middot (Jerusalem: Koren
Pub., 2011).

96 Rei’ach HaSadeh

the proper marks of kashrus, violates a positive commandment. Why would
this be the case?

The answer, according to a shiur by R. Ari Bergman,11 is embedded
in the commentary of the Vilna Gaon (the “GRA”). The GRA, discusses
why the Torah requires these two signs of kashrus in the first place:
i.e., an animal must chew its cud and have split hooves. The GRA explains
that these two signs are related to the two aspects of the evil inclination:
desire and anger. When an animal chews its cud, it is redigesting food that
was already consumed. Such food is devoid of any pleasant taste and
therefore functions solely for nutrition purposes. In this sense the chewing
of the cud is a reminder that while desire can sometimes get the best of us,
we should look at the physical world for its function rather than get overly
caught up in the sensations. Animals with split hooves are non-predatory.
As such, it is a reminder to be focused on reducing our own anger and
acting accordingly. Based on this, perhaps, we can say that the reason
checking for the signs is a mitzvah in and of itself is that through that
process we will awaken to these notions.

Taking this further, perhaps we can view this as the Torah’s
warning for what could lead us astray of our true purpose: Desire, acting
upon physical or materials wants rather than with a bigger-picture purpose;
and Anger, which frequently stems from our egotistical instincts, causing us
to act in ways that are counter to building positive relationships.

Putting it all together

Contemporary studies seem to align with the vision of the Torah
that true, lasting happiness comes from positive relationships. The problem
seems to be that we often let our behavioral feedback processes – alongside
desire and anger (our ego) – interfere with and sabotage our own positive
instincts. The Torah, though, offers an antidote to these impulses; a life
completely dedicated to the achievement of being ‫קדוש‬, of mimicking the
Thirteen Attributes of HaShem. In so doing, we refine our character traits
and build stronger relationships with ourselves, with others and with
HaShem. This achievement, Chazal tell us, is what lasts for eternity.

Daniel Krausz and his wife, Lani, moved in to Springfield in 2012. Together they have four
children, Avigayil, Joey, Kivi and Ariel.

11 R. Ari Bergman, Lust and Anger – The Two Faces of the Yetser, April 8, 2021, available at
https://aribergmannshelahhakodesh.libsyn.com/lust-and-anger-the-two-faces-of-the-yetser.

97

THE PHYSICS OF RELATIONSHIPS

BY: RABBI UZI BEER

Over the years, I have heard many cries for help when it comes to
people’s relationships. The challenges of feeling connected to G-d and
religion, one’s community, or even one’s spouse, while nuanced
in expression, are often similar at the core.

The desire to connect or feel connected is inherent in who we are
as human beings. During the creation of the world, upon placing Adam in
Gan Eden, HaShem declared (Bereishit 2:18): “‫טֹוב ֱהיֹות ָה ָא ָדם ְּל ַבדֹו‬-‫“ – ”לֹא‬It is
not good that man is alone.” We are designed to be part of something more
than just ourselves. It is for this logical reason that the sage Hillel advised
(Pirkei Avos 2:4), “‫אל תפרוש מן הציבור‬,” – “one should not separate from their
community.”

We are social beings; and even though some people may present as
being more introverted, we nonetheless all have a responsibility to live with
and have a place amonst other peropl.

Recognizing the natural yearning for connection leaves us with the
question of how. Connecting with others doesn’t just happen on its own.
As patient as we may be, relationships – whether with HaShem,
community, or spouse – require effort and action. In many ways, they seem
to follow similar patterns to those of physics.

Sir Isaac Newton formulated and presented three Laws of Motion.
The third law, which states that ‘For every action, there is an equal and opposite
reaction,’ illuminates the principle “that when two bodies interact, they apply
forces to one another that are equal in magnitude and opposite in direction.
The third law is also known as the law of action and reaction.”1

These Laws of Motion are critical in understanding the physics
behind the natural order of our world. They tie into almost every part of
our lives and explain how and why things move or stay in place. They
explain how gravity impacts our movement, how water flows, how cars
work and basically how everything around us moves. The simple answer is
that all movement is dependent on force being applied to an object.
Without the force, the object will remain unchanged.

1 “Newton’s Laws of Motion,” Britannica, available at https://www.britannica.com/science/
Newtons-laws-of-motion.

98 Rei’ach HaSadeh

Similarly, relationships with HaShem or others depend on constant
actions that will in turn garner reactions; any absence of action or
investment will result in feeling separated and lacking in relationships.
According to the laws of physics, inaction results in status quo, with no gain
and no loss. Unfortunately, when it comes to relationships, inaction often
results in a loss of connection. A visual that helps illustrate the need for and
impact of active investment in one’s relationships is walking up a down
escalator. In order to rise higher or even maintain one’s place on the
escalator, one must exert energy constantly. At the moment that one
refrains from walking or decides to rest, one begins to descend or feel more
removed.

Awareness of the direct correlation of our actions and connected-
ness predates Sir Isaac Newton by a good many years. Ever wonder
why HaShem chose Eretz Yisra’el, of all the lands in the world to be the
Jewish Homeland?

Moshe Rabbeinu, when speaking with the Benei Yisra’el, explains
that (Devarim 11:10-12):

For the land, into which you go to possess it, is not as the land of
Egypt, from whence you came out, where you sowed your seed, and
watered it with your foot, like a garden of vegetables. But the land
into which you go to possess it, is a land of hills and valleys, and
drinks water of the rain of heaven; a land which the HaShem your
G-d cares for; the eyes of the HaShem your G-d are always upon it,
from the beginning of the year to the end of the year.
R. Chaim Navon, an alumnus of Yeshivat Har Etzion, and rav of
Kehilat Shimshoni in Modi’in, Israel, describes living in Israel as a built-in
reminder for action, investment and thus connection.2
In Egypt, the Nile River was a constant and consistent water
source, but in Eretz Yisra’el adequate watering of the fields is not
guaranteed; it depends upon the rainfall. For that reason, those who live in
Israel depend at all times, openly and explicitly, upon the grace of God.
Once again, the same principle is emphasized: even from an agricultural
perspective, the living conditions in Eretz Yisra’el are temporary and
dependent upon the will of God. These verses are meant to counter the

2 R. Chaim Navon, “Eretz Yisroel in Tanakh and Jewish Thought,” The Israel Koschitzky Torah
Har Etzion VBM, September 9, 2014, available at https://etzion.org.il/en/holidays/yom-
haatzmaut /eretz-yisrael-tanakh-and-jewish-thought.

Rabbi Uzi Beer 99

very natural inclination to see our settlement specifically in Israel as self-
evident, an inclination that in certain circumstances may be supported
theologically due to the sanctity of the land and its eternal connection to the
Jewish people. Nonetheless, over and over again, the Torah stresses in an
unequivocal manner: our settlement in Eretz Yisra’el is neither absolute nor
unconditional.

Another idea modeled in the Torah as to how to foster and
maintain strong relationships is depicted through the manna, which
required daily gathering and trust.

As Benei Yisra’el were travelling through the midbar, HaShem
provided many miracles for protection and nourishment including the
Annanei haKavod and manna.

The Annanei haKavod, the Clouds of Glory, surrounded the camp to
shelter the people (Tehillim 105:39); to keep their clothing fresh and
functional (Rashi on Devarim 8:4); to guide them through the midbar
(Shemot 13:21); and to ensure safe and easier travels (Rashi on Bamidbar
10:34). The manna provided needed nutrients and satisfaction of culinary
desires (Shemot 16:1–36).

The catch, per se, of the manna, was that Benei Yisra’el could only
acquire a day’s supply at a time instead of being able to store food for later.
Therefore, it required a daily and constant “action” of gathering to benefit
from the manna. Sadly, though, when it came to manna, Benei Yisra’el didn’t
appreciate the manner in which HaShem was providing them food. Benei
Yisra’el didn’t want to be too dependent. R. Yissacher Frand describes their
emotions as, “We go to bed every night with empty cupboards and wonder
– will there be mon tomorrow? Who knows? We want money in the bank
and food in the freezer.”3

R. Frand continues with an analogy as to why HaShem set up this
specific system:

3 R. Yissacher Frand, “Beginnings are Important / The Mon Kept Us Connected to
Hashem,” Torah.org, July 15, 2016, available at https://torah.org/torah-portion/ravfrand-
5776-chukas.

100 Rei’ach HaSadeh

The Medrash gives the analogy of a king who gave his son
a year’s worth of allowance. Throughout the entire year,
the son never bothered having any contact with his father.
After all, why did he need his father? His father is just an
ATM machine! As long as the son had the money sitting in
the bank, he had no need to have contact with his father.
The Medrash says that the Almighty did not want such
a relationship with His people. He wants to deal with us on
a daily basis and He wants us to need to deal with Him on
a daily basis. Therefore, the mon came a day’s supply at
a time, each and every morning.4

It is to reinforce this idea that we say three times every day during the tefillah
of Ashrei (Tehillim 145:18): “‫ ֹק ְּר ָאיו ְּל ֹכל ֲא ֶשר ִי ְּק ָר ֻאהּו ֶב ֱא ֶמת‬-‫ ְּל ָכל‬,‫” ָקרֹוב ה׳‬
– “HaShem is near to all who call Him, to all who call Him with sincerity.”

If you ask my four-year-old daughter, “Where is HaShem?” she will
respond first that HaShem is up, then down and then all around – which
leads into the famous Uncle Moishy song, “HaShem is here/HaShem is
there/HaShem is truly everywhere.” It is important to realize that while
HaShem is everywhere, HaShem still waits for us to call out, to take action
and show our interest and dedication in the relationship. In the words of
R. Menachem Mendel of Kotzk, the Kotzker Rav, “HaShem is only where
you let Him in.” Relationships and connections don’t just happen, they
require action and investment.

I would venture to say that by using these examples from the
Torah and the logic behind how to foster and maintain a relationship, we
can infer valuable guidance on how to interact with each other, as spouses
and as a community; it is critical that we continue to invest in each other.

Interestingly, when creating Chava, HaShem described woman as
being an “‫ ֵע ֶזר ְּכ ֶנ ְּגדֹו‬,” a fitting helper (Bereishit 2:18). Rav Samson Raphael
Hirsch in his commentary to Chumash defines ‫ עזר כנגדו‬as being
a helpmate.5 He explains that a task of being a human being is often too
great for one to handle, so there is a need to split it into two.6 It is for this
reason the woman was added to the man, in order that together they will
accomplish the purpose of a human being. In the words of Rav Hirsch:
“And ‫ עזר כנגדו‬certainly expresses no idea of subordination, but rather

4 Ibid.
5 See Hirsch Chumash, trans. Isaac Levy (Gateshead, England: Judaica Press, 1989), pp. 65-66.
6 Ibid.

Rabbi Uzi Beer 101

complete equality, and on a footing of equal independence…so that each
one of them fills a separate position, and they mutually complement each
other.”7

I would like to propose another understanding for the terminology
of ‫עזר כנגדו‬. The word “‫ ”כנגדו‬literally means “against him,” which could
mistakenly be interpreted as Chava being created against Adam, and
therefore designated and destined to challenge and contradict her husband.
However, using the logic that we have been developing above, I believe we
are meant to consistently take action not against, but towards each other;
that we must invest in each other. In short, it is the action of caring, giving
and loving that generates similar reactions and fosters connections and a
true relationships.

Additionally, over the last year and a half our communities have
been separated and fractured because of the pandemic. While we recognize
and appreciate the tireless devotion and efforts made by so many to keep us
all safe and connected, the experience paled in comparison to life pre-
Covid. Now that the world is opening up and we are once again reuniting
with each other, let us all follow the model and examples of HaShem and
put in the extra efforts to invest in our community connections and each
other. We all know the ingredients that create a strong, warm, connected
community; the charge is now upon us to rebuild and reconnect. Let us all
start by taking “action.”

Rabbi Uzi Beer moved to Springfield in 2006, where he served as an Assistant Rabbi to
Rabbi Marcus, and together with his wife Rachel, served as Youth Directors of Congregation
Israel for five years. After receiving Semikha from RIETS, Uzi worked at JKHA Middle
School, Ramaz Upper School and Yeshivat Noam Elementary School. Uzi is now the Principal
of the Jewish Educational Center’s Lower and Middle School. He is a proud father of two
amazing girls, Liana and Zahava, and is thrilled to be passing on to them the tradition of sharing
Torah with a kehillah as wonderful as Congregation Israel.

7 Ibid.



103

GILGUL HANESHAMAH:
CONNECTING THE DOTS

BY: ADAM GREISS*

Rabbi Shimon opened with the words, ‘And these are the
judgments which you shall set before them’ (Shemot 21:1).
These are the rules concerning reincarnation, NAMELY,
the judgments of souls that INCARNATE AGAIN IN
THIS WORLD to be sentenced each according to its
punishable acts.1

When the topic of reincarnation comes up, most tend to link it not
to Judaism, but to other religions or belief systems. However, the system of
reincarnation, or gilgul haNeshamah (literally translated as the “Wheels of
a Soul”), is intrinsically Jewish. As a matter of fact, it is a major subject in
the study and teachings of Kabbalah.

In writing this article for “Rei’ach HaSadeh Vol. V: Connections,”
I thought to myself, “Connections can mean many things, but for me, the
most logical thing to write about would be reincarnation – thus connecting
the dots in life.”

The Arizal said that we must be able to connect to at least one
prior lifetime. Why? Well, we must understand why we are here. What is
our purpose in life? What’s it all about? What’s the point? Without
understanding this, life is just a series of random acts. In essence, we seem
to be victims – waiting for the next unfair bump in this road called life.

However, this could not be further from the truth. In actuality, we
are a part of a perfect divine system that has set us up for success – if only
we make the right choices.

* While direct quotes will be footnoted, this article is based generally on the teachings of R.
Isaac Luria (“The Arizal” (1534-1572)), and specifically sourced from his book (authored by
his student R. Chaim Vital) Sha’ar HaGilgulim (Gate of Reincarnations). All translation from
Sha’ar HaGilgulim are from the English edition published by Thirtysix.org, out of Telzstone,
Kiryat Yearim in Israel in 2017. The other source I have used is Rav DovBer Pinson (1971- )
who is a world-renowned scholar, teacher, and author. He is the Dean of the Iyyun Center in
Brooklyn and is a leading authority on Kabbalah and Reincarnation. Much of his teaching on
this subject matter is sourced back to The Arizal.
1 Zohar to Parashat Mishpatim 1:1. Translation from R. Yehuda Ashlag, The Zohar by Rav
Shimon bar Yochai from The Book of Avraham (New York: The Kabbalah Centre International,
2008), p. 275. All English translations of the Zohar from this source unless otherwise noted.

104 Rei’ach HaSadeh

Much of this piece is based on the Kabbalistic masterpiece “Sha’ar
HaGilgulim” (Gate of Reincarnations), by Rav Chaim Vital. My translation
of that book is 527 pages long (with a very small font!). While there is much
to learn, I will only focus on a few concepts.

For starters, reincarnation is a theme found throughout the Torah.
When taken literally, this would not seem to be the case, though. As noted
at the top of this article, Rabbi Shimon says that Parashat Mishpatim is
about Gilgul HaNeshamah. While the laws of cause and effect seem
pretty straightforward, they go much deeper. For example, the Torah
(Shemot 21:23) says:

…life for life, an eye for eye, tooth for tooth, hand for hand, foot for
foot, burn for burn, wound for wound, bruise for bruise.
This verse has been misinterpreted to such a degree that it has often been
cited as justification for conflict, war or worse.
But think about it. Is it we who are the judges here? Is it we who
take an “eye for an eye?” There is only one judge, and that is God. What is
really being said here (by God) in essence is, YOU take an eye, and I WILL
take an eye – in another life (or worst case, in this one too). This, and all the
other laws of cause and effect, is about incarnations of the soul!
The whole Mishpatim section of the Zohar addresses this concept.
Here is another example, as interpreted by Rabbi Shimon in the Zohar:
‘If you buy a Hebrew servant, six years he shall serve, and
in the seventh he shall go out free’ (Shemot 21:2). Rabbi
Shimon said to them, ‘Friends, the time has come to reveal
some hidden mysteries concerning incarnation. ‘If you buy
a Hebrew servant, six years he shall serve’ means the soul
is required to incarnate, either because of sins or because it
had not completely fulfilled the Torah and the precepts
during its lifetime. It is forced to come back to this world
and don a body, that is, to be born again and finish what
was imposed on it, for the seventy years of life in this
world.2

2 Zohar to Parashat Mishpatim 1:2.

Adam Greiss 105

The same concept appears in Parashat Ki Tisa (Shemot 34:7):

Yet He does not leave the guilty unpunished; he punishes the children
and their children for the sin of the fathers to the third and fourth
generation.

This verse too, has been misinterpreted, AND criticized by many who ask,
what kind of merciless God would punish great-great grandchildren for
something done by their ancestors? However, the deep meaning of this
verse is that the souls of the Erev Rav who built the golden calf will have to
pay the price for this error in future incarnations. One lifetime will not be
enough. These souls will pay through the fourth generation!

But what is the origin of all this? How did this divine system come
to be? Here is where I cannot get into too much detail, but in quick
summary, and quite simplistically: before there was anything… before there
was time or space… There was God. God created a “vessel.” That vessel
was one soul named Adam HaRishon. Parashat Bereishit relays both
a literal account of this process, as well as one with a deep Kabbalistic
meaning. There was a point when God contracted – pulled back his Or Ein
Sof (infinite light) – to create space. This point was creation. While too
complex to explain here, during this process, the vessel (soul) was shattered.
Rav DovBer Pinson describes this moment in time:

The eating of the Tree of Knowledge in Eden caused
a shrinking, a breaking apart of the one great body/soul
into myriads of shards and sparks of light. The once
unified body of Adam [HaRishon] became pixelated into
multiple pieces. Each shard became another specific and
finite soul/spark…3

Mankind has paid for the Sin of Man ever since, because we are all
connected to one soul – Adam HaRishon. So while we look at each other as
individuals, at the “soul level” we were once one, and in reality, we are still
one:

Know that Adam HaRishon divided into 248 limbs, just as
his body included 248 limbs… All of the specific sparks of
the souls in this world, all of them are from these levels of
Adam HaRishon. However, these specific [sparks] and

3 Rav DovBer Pinson, The Jewish Book of Life after Life, (Brooklyn, NY: Iyyun Pub., 2015),
p. 134.

106 Rei’ach HaSadeh

levels mentioned were later drawn into human bodies and
born from Adam HaRishon. These specific [sparks] are
called soul roots.4

After the Sin of Man, reincarnation became a central process
– with souls reincarnating into the Patriarchs, as well as other biblical
figures. For example, on the “soul level,” Moshe was Havel,5 and Yitro was
Kayin.6 Pinchas was Nadav and Avihu;7 Korach was Kayin;8 Yoseph was
Adam, etc. The process that led to these reincarnations is explained in
depth in Sha’ar HaGilgulim.

Now, in this “dawning the age of Aquarius,” we are in the final
stages of reincarnation – the stages preceding Moshiach. As noted by
R. Pinson, all the limbs of Adam HaRishon have been corrected except the
“heels:”

Generally speaking, in this generation we are completing
the repair of the great soul of Adam. Whereas people in
the past were working to manifest and actualize the ‘head’
or ‘arm’ souls within the great cosmic body of Adam,
today we are working out the last details within the great
soul of Adam. This time in history is specifically known as
the time in which we are manifesting and repairing the
‘heels’ of Adam…This generation is referred to ‘the heel
of Moshiach,’ because we are on the cusp of the Great
Tikkun for the entire world – the last generation before
the great Redemption. The final letter of the name Adam
is Mem, which is the first letter of the word Moshiach. We
are at the end of one cosmic phase and approaching the
drawing of the next stage of humanity’s spiritual
evolution.9

4 Sha’ar HaGilgulim at p. 51.
5 See Sha’ar HaGilgulim at p. 286.
6 Id. at 244.
7 Interestingly, we know that Pinchas was not a kohen until after the incident with Zimri and
Cozbi, which, in theory should have excluded him from the priesthood. However, at the
very moment of his actions, his soul left his body and the souls of both Nadav and Avihu
entered Pinchas. This transfer would allow Pinchas to become kohen gadol later in life and
also helped with the tikkun of Nadav and Avihu. See Sha’ar HaGilgulim at p. 247.
8 Id. at 259.
9 The Jewish Book of Life after Life at pp. 158-159.

Adam Greiss 107

Yes, each one of us has a tikkun (“correction” or “rectification”).
In fact, we have many. Tikkun is our purpose! Our soul agreed to come
down, into our body, into our situation, for the sole purpose of letting us –
with our free will, (hopefully) – do the right thing by performing the
mitzvot, and elevating the soul:

The Kabbalah explains that the purpose of the Godly
soul’s descent to this world is Tikkun, rectification. When
we speak of ‘Tikkun,’ we are speaking of completion…
“The advantages of this descent are two-fold: Firstly, the
added dimensions of the physical world causes the soul to
become more complete and comprehensive; and secondly,
the soul can prove its strong connection to Godliness
through its service of Him even in a physical world.10

Note that there are five components of the soul, and each has 248
“limbs.” The five parts are called (from lowest to highest):

1) Nefesh
2) Ruach
3) Neshamah
4) Chayah
5) Yechidah

Each component of the soul must be corrected before the next can ascend
It’s a long process, so we may experience many, many lifetimes – hundreds
or more. And also know that depending on the choices we make in this life,
it is possible that we will reincarnate into an inanimate object (such as rock),
a plant (such as a flower), an animal (such as a dog), or as discussed here,
a person. As Sha’ar HaGilgulim explains:

The writer Chaim says: In my humble opinion, in truth,
the matter of reincarnation is [as follows]. For the Nefesh
to become complete and ascend to its place, two
conditions must be fulfilled. The first is called
‘Rectification of the Completion of the Nefesh,’ which is
the result of the fulfillment of all 248 positive mitzvot. The
second is the ‘Rectification of Blemishes of the Nefesh,’ if
he transgresses any of the 365 Negative Mitzvot. It is

10 Rav DovBer Pinson, Reincarnation and Judaism, (Brooklyn, NY: Rowman & Littlefield,
1999), pp. 53-54.

108 Rei’ach HaSadeh

known that the Ruach will not enter the body until the
Nefesh is complete.11

To allow for continuous Tikkun, the soul agrees to come down into
a situation that will allow for the rectification it needs to ascend; and when
it enters the body of a person, the soul has “hopes” that the right choices
will be made:

[This concerns] the matter of reincarnating a soul as to
why they reincarnate. Know that they reincarnate for
several reasons, the first being that a person transgressed
one of the laws of the Torah and returns to rectify it. The
second is to rectify a mitzvah that is missing, and the third
is that it comes for others, to guide and rectify them. In
the first [situation], it can easily sin since it originally
sinned. In the second [case], it is unlikely to sin, but in the
third [scenario], it certainly will not sin.12

It is also important to note that all the sparks of soul that are
within us don’t necessarily elevate upon the “death” of the body; only the
parts that were rectified ascend. The parts that do not realize their tikkun
will have to be addressed in a future incarnation:13

The parts of the soul that do reincarnate into another
human being are the parts of the soul that were never
elevated, that has no connection with any of its previous
bodies on a conscious level. These parts of the soul
reincarnate until they are completely elevated.14

11 Sha’ar HaGilgulim at p. 93.
12 Id. at p. 69.
13 Id. at p. 105:

Know that even though you will find that it has been written many
times that So-and-so reincarnated into So-and-so, and after that, into
So-and-so, etc., do not make the mistake of thinking that the original
[entire] soul itself constantly reincarnates. Rather, this is the matter. Into
an unlimited amount of roots do the souls of people divide, and within
a single root of them there are an unlimited amount of sparks. In each
incarnation, some sparks are rectified, but those sparks that do not
become rectified return and reincarnate to become rectified. Those that
are rectified do not reincarnate, but instead ascend and remain on the
level benefiting them.
14 Reincarnation and Judaism at p. 67.

Adam Greiss 109

Something to note – when we say kaddish for the departed, we understand
that this is done to help elevate the soul, as it no longer has a body that can
do this. This action, too, ties into reincarnation.

So what is your tikkun? There is a good chance you can figure this
out if you really look at yourself. If the soul had a spiritual issue in a past
life, it will return in a scenario in this life to overcome it. Rav DovBer
Pinson explains:

A character trait that one finds difficult to control, such as
excessive anger, is one example. This is a sign that the area
one is finding challenging may be the very reason one’s
soul descended upon this earth. Each soul has its own
unique purpose and mission.15

Moreover, each of us has a unique reason for being here. Our tikkun
is literally ours since

[e]very soul has a unique purpose and mission, whether it
is a soul that has reincarnated to mend previous behavior
or simply an ordinary case of reincarnation wherein ‘new’
sparks of the soul embody in order to be articulated.16

Getting back to the “eye for eye” discussion at the beginning of
this article, now it is clear, that (say) if someone was violent in a past life, his
or her soul may return into a body that is hurt. If someone was vain in
a past life, and mocked others for their looks, his or her soul may descend
into a body that is similarly mocked. If someone was wealthy yet miserly,
the soul may descend into a body that is destitute and in need. I can go on
and on…

Another interesting thing to point out: While are we all from one
root soul, every soul comprises its own unique sparks of that soul; hence,
our souls do travel together from lifetime to lifetime. Why? We all have our
own unfinished business.

You might be your father from a past life, and he might be your
son. Your child could have been your parent. Your boss could be your
mother. The person sitting next to you in shul could have been your best
friend. The person who accidentally bumps into you on the street and keeps

15 Id. at 89.
16 The Jewish Book of Life after Life at p. 151.

110 Rei’ach HaSadeh

walking could have been your business partner. The person who steals
money from you could have been wronged by you in a past life. And so
on… Have you ever entered a room (say a party), not known someone, and
immediately liked/disliked them upon sight? Have you ever thought of
someone you haven’t spoken to in five years and all of a sudden, he or she
texts you or appears before your eyes somewhere? Have you ever had
what’s called déjà vu? This is all soul memory.

And souls can also help one another through an ibur (an
‘impregnation’ of one soul into another); for example:

Also know that if a person causes his friend to sin, even
though they are not from the same root they need to
reincarnate [together]. The one who caused him to sin will
come as an ibur within him in order to help him rectify the
sin he caused in the beginning.17
There is so much more to discuss, but I will end it here. I hope you
have found this fascinating, and that maybe these concepts will help shed
some light on things going on in your life. I encourage you to ask yourself,
“What is my tikkun? What is my soul’s purpose?” Know that we are all part
of this perfect divine spiritual system, and what on the outside seems
chaotic is in actuality extremely organized. There are no flaws in God’s
plan, and we play a big role in it. Understanding reincarnation – gilgul
haNeshamah – can awaken us and help our soul, our true self, elevate
(maybe) for the last time.18 All we need to do is connect the dots.

Adam Greiss is VP, Creative Director, Global Head of Design and Company Creative
Solutions for the global investment bank Morgan Stanley, where he has worked for 22 years; in
addition, he has served as an Adjunct Professor at the School of Visual Arts for nearly three
decades. A recipient of over 85 industry awards for design excellence, Adam is most likely the only
one in the world who has earned “thank you” credits from R. Chaim Miller, in his book The
Practical Tanya; and from the Ramones, on the album Mondo Bizarro. He lives in
Springfield, NJ with his wife Risa and his sons Daniel and Jeremy (and their dog Mattingly).

17 Sha’ar HaGilgulim at p. 227.
18 If further reading on this subject interests you, a great introductory book is to read Rav
DovBer Pinson’s Reincarnation and Judaism in full (it is available on Amazon!). And if you
want to go deep down the rabbit hole, reading Sha’ar HaGilgulim in full, which is easily
available in Hebrew but harder to find in English.

111

THE WICKED SON REVISITED

BY: ROBERT GOLDBERG, PH.D.

The confrontation with the Wicked Son has perhaps stirred up
more debate and discussion than any other part of the Passover Haggadah.
In the process, commentators have taken more than their share of poetic
license in explaining not just the presence of the Wicked Son, but what he
asserts and how he is treated. However, I believe that the original
understanding of the Wicked Son is the most relevant, because it gets at the
heart of why a small minority of Jews, admired by some others, are leading
the effort to demonize Israel. To my mind, the Wicked Son is not merely
disconnected from his Jewish roots, as suggested by many, but rather driven
by rage and self-loathing to uproot the Jewish people from within and
without.

To support this contention, I point to the playwright and director
David Mamet, who offers the most forceful analysis of the drama inherent
in the story of the Wicked Son – and its effect on Jews devoted to undoing
the Jewish State – in his book The Wicked Son: Anti-Semitism, Jewish Self-
Hatred, and the Jew. To fully comprehend his thesis, however, we must return
to the passuk in the Torah that has long engaged our greatest thinkers.

The Wicked Son in Context

What does the wicked son say? (Exodus 12:26) “What is
this (Pesach) service to you?” “to you” and not to him.
Because he disassociated himself from the congregation
and denied the foundation (of the faith), you, likewise,
blunt (hakeh) his teeth and tell him (Ibid. 13:8) “Because of
this (the mitzvot) the L-rd wrought for me when I went
out of Egypt.” For me and not for you. Had you been
there, you would not have been redeemed.1

The statement: “likewise, blunt his teeth” is a rephrasing of
a proverb found in almost identical form in Yirmiyahu 31:28-
29 and Yechezkel 18:2-4, in which the uncommon word “hakeh”
appears. Yirmiyahu states: “In those days, they shall say no more: ‘The
fathers have eaten unripe (sour) grapes, and the children’s teeth are set on
edge (tikhenah).’ But everyone shall die for his own iniquity; every man that

1 Haggadah Liturgy (Translation from Jonathan Sacks, Rabbi Jonathan Sacks’s Haggadah:
Hebrew and English Text with New Essays and Commentary, (New York: Continuum Pub., 2010),
p. 67.

112 Rei’ach HaSadeh

eats the sour grapes, his teeth shall be set on edge (tikhenah).” In Yechezkel,
the proverb is formulated as a question: “The fathers have eaten sour
grapes, and the children’s teeth are set on edge (tikhenah)?” Thus, in the
Bible, this unusual word appears as part of a parable to teach that parents
and children are not held accountable for one another’s transgressions.2

Both Yirmiyahu and Yechezkel invoke the proverb to offer hope
to a Jewish community exiled to Babylonia. Despite previous generations’
rejection of G-d and Jewish law, the next generation could, by personal
effort, repair their own souls, and in the process reunite the Jewish people
and end their collective exile by returning to the Land of Israel.

However, the Haggadah’s compiler turns the prophetic promise of
redemption into a point of attack and retribution: the Wicked Son is not
just rejecting Judaism. Rather, during the Seder – to which he is perpetually
invited – he announces his denial of the Jewish community. Worse,
he seeks to emphasize his unique status as a nonmember by standing
publicly in opposition to his heritage and history. In short, he validates how
un-Jewish he is by ridiculing the Korban Pesach – the nexus of Jewish identity
and continuity – and deliberately doing so at the Seder!

The call to “blunt his teeth” in this context means to deny the
Wicked Son future opportunities to use the faith he rejects to undermine
the role of individuals and the community in sustaining the Jewish people.
There is no reasoning with the Wicked Son: he makes his stand against his
Judaism and the Jewish people out of a deep emotional need to affirm his
disassociation.

2 In these passukim the word “hakeh” in the response to the rasha is designed to recall for the
reader the verses and parables from Yirmiyahu and Yechezkel. Seeing that unusual word is
supposed to be like a hyperlink that reflexively brings to mind the rare Biblical occurrences
of its use and its meaning in that context. Certainly for Rashi, this association is self-evident.
In Ta’anit 7b (s.v. kaha haBarzel), Rashi explains the word “kaha” in the verse in Kohelet by
citing the verse from Yirmiyahu 31 and by quoting the response to the rasha from the
Passover Haggadah! For further thought on this topic, see, Rav Dr. Ari Z. Zivotofsky,
“Personal Accountability and Blunting the Teeth of the Rasha,” The Israel Koschitzky Torah
Har Etzion VBM, May 13, 2018, available at https://etzion.org.il/en/philosophy/issues-
jewish-thought/issues-education/personal-accountability-and-blunting-teeth-rasha.

The inclusion of the blunting of teeth is found first in the Mechilta deRabbi
Yishma’el at 13:14:1.

Robert Goldberg, Ph.D. 113

The Relevance of David Mamet’s
Reconsideration of the Wicked Son

Seen from the perspective of the Haggadah’s original compiler,
the self-loathing and narcissism of the Wicked Son, along with the
recommendation to blunt his teeth, raise the question of how, as
a community, we deal with those Jews who weaponize their Judaism to
undermine the Jewish state, the full flowering of our redemption. In The
Wicked Son, David Mamet observes that the Wicked Son ascribes his
animosity to “the Jews,” or, in a psychologically brilliant variation,
to “Jewish guilt,” that is, “to some nameless, terrible thing I, as a Jew, have
inherited.” 3 As Mamet explains, the Wicked Son has so thoroughly
internalized anti-Semitism that he has become blind to his own hatred;
is impossible for him to recognize the “bizarre, insane aspect that fuels his
moral depravity. Blunting his teeth is the only option. There is no room
for ‘dialogue’ or ‘conversations.’4 He concludes, “The effort to combat
psychotic prejudice with reasonable counterarguments is not only an act of
folly but of capitulation.”5

Mamet believes that those of us who are proud Zionists and
supporters of Israel have spent too much time capitulating to the Wicked
Son’s visceral rejection of Judaism and, by extension, Israel. That doesn’t
mean that writing letters defending Israel, or lobbying legislators to
recognize its importance to the world, is not valuable or important. Rather,
the focus on rational explanation is misplaced, as it only energizes the self-
loathing Jew.

Consider Peter Beinart and J Street. At one time, one might have
debated their sincere, if misplaced, criticisms of Israeli policy; but today,
their ideology has degenerated into outright rejection of Israel’s right to
exist.

For Beinart, once a Zionist and supporter of a two-state solution,
the Jewish state is now a “cancer.” Zionism has become a “dehumanization
[of Palestinians] masquerading as realism.”6 The price of a Jewish state that
favors Jews over Palestinians, he notes, is too high. And “the notion of

3 The Wicked Son: Anti-Semitism, Self-Hatred, and the Jew (New York: Encounter Books, 2008),
p. 23.
4 Ibid.
5 Id. at p.4.
6 Peter Beinart, “Yavne: A Jewish Case for Equality in Israel-Palestine,” Jewish Currents, July 7,
2020, available at https://jewishcurrents.org/yavne-a-jewish-case-for-equality-in-israel-
palestine.

114 Rei’ach HaSadeh

a state for Palestinians separated from a state for Jews, has failed.” 7
Ergo, Beinart says it is time to envision a Jewish home that is also
a Palestinian home.8

However, Israel is not an “apartheid” state, as many American Jews
apparently believe today (if we believe the polling firm that often works
with J Street). 9 Within its internationally recognized borders, Israel is
a democracy – a flawed democracy, like all democracies – but a democracy
in which legal protection and political representation are accorded to all.10
By 2021, for example, JStreet was defending Human Rights Watch as an
“esteemed organization” and its use of the term “apartheid” to describe the
relationship between Israel and Palestinians.11 Those who brand it anything
but a democracy are no longer the loyal opposition, if they ever were.
They are, in Mamet’s analysis,

apostate Jews whose denunciation of Israel rises past
legitimate debate into the realm of race treason. Such are
treasonous not in disagreement with contemporary Israeli
policies (such disagreement is a salient fact of life in Israel,
as abroad), but in the designation, by the apostate, of his
coreligionists, his racial brothers, as the Other.12

What we are seeing is the way American Jewish leaders such as the
National Council of Jewish Women fail to take seriously the rising tide of
anti-Semitism that masquerades as “anti-Zionism” – and even the way
progressive groups, such as IfNotNow and T’ruah, enable anti-Zionism.13

7 David M. Weinberg, “Peter Beinhart’s Betrayal of Liberal Zionism and Israel,” The Jerusalem
Post, July 9, 2020, available at https://m.jpost.com/opinion/peter-beinharts-betrayal-of-
liberal-zionism-and-israel-634553.
8 “Yavne: A Jewish Case for Equality in Israel-Palestine.”
9 Ron Kampeas, “Poll finds a quarter of US Jews Think Israel is ‘apartheid state,’” The Times
of Israel, July 13, 2021, available at https://www.timesofisrael.com/poll-finds-a-quarter-of-us-
jews-think-israel-is-apartheid-state.
10 “J Street and J Street U Joint Statement on “Israel Apartheid Week,”” J Street, February 23,
2012, available at https://jstreet.org/press-releases/j-street-and-j-street-u-joint-statement-
on-israel-apartheid-week_1/#.YO4ryRMpDvQ.
11 “J Street Dismayed by Vitriolic Attacks on New Human Rights Watch Report,” J Street,
April 28, 2021, available at https://jstreet.org/press-releases/j-street-dismayed-by-vitriolic-
attacks-on-new-human-rights-watch-report/#.YO4tUhMpDvQ.
12 The Wicked Son at p. 10.
13 Seth Mandel, “The Rot Inside Jewish American Organizations,” Commentary, March 2020,
available at https://www.commentarymagazine.com/articles/seth-mandel/alexandria-ocasio
-cortez-anti-semitism-jewish-organizations.

Robert Goldberg, Ph.D. 115

As Kenneth Levin notes, Jews “who are active in or align
themselves with these various Israel-indicting bodies…wish to believe,
in the face of anti-Jewish pressures, that Jewish salvation can be obtained by
embrace of a wider identity of leftist acolyte and by Jewish self-reform and
self-effacement in conformity with leftist tenets.”14

However, ideology is merely a confounder, not a cause, of such
actions. Anxiety about political acceptance might be a source of Jewish anti-
Semitism, but it doesn’t explain the eagerness and indeed the simchah
expressed by groups such as IfNotNow, Jewish Voice for Peace and Bend
the Arc when demonizing Israel.

In a post on its Facebook and Twitter accounts from December 8,
2020, IfNotNow shared a poster proclaiming “L’chaim Intifada,”
celebrating the anniversary of the first Palestinian Intifada in which 277
Israeli citizens were murdered in acts of Palestinian violence that primarily
targeted civilians. The same poster also depicts Palestinian terrorists such as
Leila Khaled, a PFLP terrorist who attempted multiple plane hijackings,
as the modern-day equivalent of Jews who fought back against the Nazis.15

Meanwhile the group, Jewish Voice for Peace (“JVP”) “is obsessed
with Jewish wrongdoing. Beyond its anti-Zionism, JVP consistently
positions Jews as the cause of society’s ills.”16 It has promoted a video
called “Deadly Exchange,” claiming that Israel and Jewish organizations
promote police violence against people of color. During the last Gaza War,
JVP and Bend the Arc made a point of saying kaddish for Gazans (including
Hamas fighters).17

Mamet notes that anti-Semitism is a profoundly sadomasochistic
fantasy founded on religious or pseudo-religious views – like Marxism or
Nazism – which are more typically labeled “social” or “racial.”18 Similarly,
the Wicked Sons of today derive meaning and relieve the anxiety animating

14 The Wicked Son at p. 95 (quoting Kenneth Levin, The Oslo Syndrome: Delusions of a People
Under Siege (Hanover, NH: Smith & Krause, 2005).
15 Emily Schrader, “Jewish Voice for Peace’s anti-Israel activity sinks to new low,” The
Jerusalem Post, December 14, 2020, available at https://www.jpost.com /opinion/jewish-
voice-for-peace-sinks-to-new-low-with-antisemitism-panel-opinion-652118.
16 Andrew Mark Bennet, “JVP’s Anti-Semitic Obsession with Jewish Power,” Forward,
January 9, 2018, available at https://forward.com/opinion/391783/jvps-anti-semitic-
obsession-with-jewish-power.
17 JTA and TOI Staff, “Dozens of London Jews say Kaddish for Palestinians killed in Gaza,”
The Times of Israel, May 17, 2018, available at https://www.timesofisrael.com/dozens-of-
london-jews-say-kaddish-for-palestinians-killed-in-gaza.
18 The Wicked Son at p. 84.

116 Rei’ach HaSadeh

their self-loathing by attacking Israel; and they masochistically embrace and
empower Palestinians by justifying their attacks as a legitimate response to
Israeli actions. Part of the enthusiasm and energy Jewish traitors pour into
their social media campaigns, protests, and other attacks on Israel is
therefore a response to the unwillingness of Israel to comply with these
sadomasochistic fantasies. Mamet notes that “in my lifetime we Jews,
mythologically, have served the cause of soft pornography. The world
weeps at our being killed.”19

But the state of Israel is decidedly not a victim. Even more enrag-
ing to the Wicked Sons, the Jew they despise

is not a victim but merely a human being, and the
sadomasochistic fantasy of murder-and (self-) forgiveness
cannot be played out and the obscene pornographic drama
of anti- Semitism is stifled before the final…moment. The
unwillingness of real Jews to die in cooperation with this
sick fantasy of anti-Semitism further inflames the
psychotic bigot as it brings his fantasy into relief. Here the
Jew has offended not only in myth but in reality.20

The unwillingness to be killed fuels the desire of self-hating Jews to punish
Israel; their self-loathing – the masochistic element – is relieved only by
their sadistic, unhinged assault on Israel. Moreover, their self-loathing
gratifies their unending urge for self-aggrandizement. Indeed, Eric Hoffer
notes that

in a Western democracy the adversary intellectual is not
only against his country… but he sides with animals
against man, with the wilderness against the sown.
Predictably, an adversary intellectual who is a Jew sides
with the Arabs against Israel…. One who hates what most
people love probably savors his own uniqueness.21

Now is the Time to Blunt the Wicked Son’s Teeth

The Wicked Son, now as in the time of the Haggadah, is an
anxious, insecure individual who seeks self-affirmation by seeking to define
himself by opposing his community; the degree of his self-aggrandizement
is reflected by the degree of passion with which he attacks his fellow Jews

19 Id. at p. 99.
20 Id. at p. 86.
21 Id. at 122 (quoting Eric Hoffer, In Our Time, (New York: Hopewell Pub., 2008)).

Robert Goldberg, Ph.D. 117

and Israel. What he fails to recognize is the futility of his efforts; he is both
pathetic and powerless. As Hoffer points outs: “The adversary intellectual
cannot actually wreck a society, and he cannot seize power, but by
discrediting and besmirching a society he undermines the faith of its
potential defenders.”22

As both the Haggadah and Mamet make clear, a Jewish state for
the Jewish people is as an end in itself. We cannot reason with the Wicked
Son since that construct – whether it is the state of Israel or the Korban
Pesach – is what animates and completes the act of self-loathing. Blunting
the teeth of the Wicked Son is the only possible response to his nihilistic
fantasies.

Which is why we should not wait for the Wicked Son to act out
before we blunt his teeth. Rather, the message of the Wicked Son is that we
must be proactive in preventing attacks, if we are to protect Jewish dignity
and honor. It is not enough to come to the aid of a fellow Jew. We must be
on offense against enemies within and outside the Jewish community.

What does that mean in practice? First, it means demanding that
communal organizations ranging from the Federation to day schools
develop explicit policies prohibiting the use of funds to advance anti-
Zionist groups or speakers, combined with a full accounting of their overall
spending and institutional affiliations. We must be prepared to pressure
docile donors to academic institutions, museums, artists, and performing
arts organizations to proactively oppose the use of the entities they
underwrite to stage attacks on Jews.

In addition, it means bypassing mainstream Jewish organizations
that routinely embrace anti-Zionist demands such as pairing condemnation
of anti-Semitism with condemnations of Islamophobia.

Indeed, as Martin Gurri wrote: “Responses to governments and
policies have been self-organized rather than controlled, conducted by
amateurs rather than professionals, and outcome-oriented, usually against,
rather than ideological. These traits appear to be intrinsic to sectarian
networks.”23

We must be prepared to blunt the teeth of groups or individuals
who use social media to actively undermine Israel, to equate its existence

22 Id. at p. 32.
23 The Revolt of the Public and the Crisis of Authority in the New Millenium, (Stripe Press; 2nd Ed.,
2018), p. 396.

118 Rei’ach HaSadeh

with apartheid or its policies with genocide; indeed, the repudiation of
history is central to Wicked Son’s the death cult. Just as college and job
applicants risk being denied acceptance for promoting racism or
homophobia on Facebook, Twitter and elsewhere, those who incite similar
hatred against fellow Jews should expect the same consequences. Ignoring
these attacks, as if they cannot harm us, will lead to near-disaster.

Finally, we must use social media to pre-empt what will likely be an
ever-increasing number of challenges to the Zionist enterprise that will
erupt online. The war against the Jewish people is being waged largely
online and that is where the battle must be joined. That includes battling
efforts to change school curricula that equate Jews with colonialist
oppressors; resolutions supporting BDS and condemning Israel for
genocide; and community meetings that claim to explain anti-Semitism as
a response to Israeli military actions or foreign policy.

The fact that 100 traditional Jewish organizations could only
muster 3000 (at more) to a rally against anti-Semitism suggests that the
current approach, which is largely reactive and defensive, is neither inspiring
nor effective. Thankfully, the Jewish people wrote the book on how to use
networks effectively to endure and thrive: The Haggadah was written and
organized to create a timeless social network to sustain the relationship
between our communities, Israel, Torah and G-d.

The admonition to deny the Wicked Son his opportunity to be part
of a kehillah he wishes to destroy is critical to our existence, There is no
reasoning with self-hating Jews who must satisfy their sadomasochistic
urges by destroying Israel. It is important to note that this combative stance
at the outset of the Seder is connected to “shefoch chamatcha” said during the
Seder: “Pour your wrath upon the nations that did not know You and upon
the kingdoms that did not call upon Your Name! Since they have consumed
Yaakov and laid waste his habitation.”24

This is perhaps an even more confrontational statement than the
response to the Wicked Son. Significantly, “pour out your wrath” is recited
before Hallel – the prayer for universal redemption – and only after we
have recreated our redemption and formation as a people. The first under-
taking makes the second initiative possible. But at the same time, as
R. Jonathan Sacks, z”l observed, without justice for the Jewish people, it is
impossible to humanize the world.25

24 “Shefoch chamatcha” is found in the Mechilta deRabbi Yishma’el as well was and was formally
included in the Haggadah during the Crusades.
25 Rabbi Jonathan Sacks’s Haggadah at p. 67.

Robert Goldberg, Ph.D. 119

Similarly, before we became a people, we needed a leader, Moses,
who was capable of perceiving, confronting and stopping those who seek to
wipe out the Jewish people – both within and without. In our time, as in the
time of the Haggadah, the most immediate threat is from those who want
to hijack Judaism to destroy the Jewish community – and we all have the
capacity to be a Moses in our own ways.

Robert Goldberg, PhD is Co-Founder and Vice President for the Center for Medicine in
the Public Interest. Bob is also co-host of the Patients Rising podcast.



121

PERSPECTIVE AND PRECEDENT

BY: NOAM ZEFFREN*

The past year and a half has simultaneously brought together the
human race while separating us in ways no one could have imagined.
The global pandemic, with its social distancing and mandatory masking,
produced an environment that made it difficult to bond with others in
person for months, as well as expanded access and opportunity to virtually
connect with everyone. Reeling from the effects of the first wave of
COVID-19, our extended Jewish community made herculean efforts over
this past year to maintain relationships via online shiurim, webinars, Zoom
simchahs, and more.

Like me, many in the healthcare field had a unique lens into the
enormity of suffering between patient and family members, between
healthcare professionals and community, and even between healthcare
personnel and their extended families. The loss of life among patients, and
ensuing grief for family members of those ravaged by the virus, were
particularly poignant. This past year was an eye-opening experience as the
world was forced to adapt to scenarios many never previously experienced.
While each pandemic is unique in its scope and effect, we can look at prior
pandemics to elicit perspective and give us purpose in combating our
community’s plight.

Communal restrictions have been put into place in the Jewish
world throughout history. For example, during a cholera epidemic in the
first half of the 19th century, R. Akiva Eiger decreased the length of services
and concretized quotas of members allowed into shul on High Holidays;
Chazzanim were limited in their scope of practice (“The cantor should not
prolong the prayers with melodies or musical flourishes.”); and Shiva
observance was truncated due to risk of contagion to others.1 Even the
Gemara (Bava Kamma 60b) offers advice on this topic, saying, “Dever beIr,
kanes raglecha” – “If there is an epidemic in the city, gather your feet,” meaning stay
indoors. Similarly, based on R. Herschel Schachter’s much more recent

* I would first like to take this opportunity to thank our extraordinary editors for their
scholarship and thoughtfulness. This compendium would not be possible without their
tireless thirst for community engagement. I would also like to show appreciation for
R. Yosie Levine of The Jewish Center in Manhattan for his guidance and input.

1 See R. Dr. Edward Reichman, “From Cholera to Coronavirus: Recurring Pandemics,
Recurring Rabbinic Responses,” Tradition, available at https://traditiononline.org/from-
cholera-to-coronavirus-recurring-pandemics-recurring-rabbinic-responses (citing Natan
Gestetner, Peaskim ve-Takanot Rabbi Akiva Eiger (Jerusalem, 5731), letter 20).

122 Rei’ach HaSadeh

rulings, which were updated throughout the pandemic, 2 families and
communities were faced with difficult choices regarding community and
life-cycle events. Visiting children, parents and grandparents outside one’s
community was challenging, as varying standards were in place throughout
America. Many families experienced loss over the past year – lost loved
ones, but also undervalued were lost opportunities to spend meaningful
time together with relatives and friends. Certainly, psychological trauma was
experienced by many individuals as well.

For me, the pandemic offered a new perspective on a mitzvah that
has long fascinated me: the mitzvah of a tumas mes and the parah adumah
discussed in Sefer baMidbar Chapter 19. To briefly summarize, a kohen can
purify a ritually impure person (in addition to overseeing the standard
immersion), yet the kohanim who prepare the mixture and use the mixture
for this ritual are rendered simultaneously impure.3 How do we reconcile
the end result with the means? Why can’t all three parties in this process
participate and be cleansed? According to the Midrash, this question
perplexed even King Solomon.

Although there is no answer known, as this rare mitzvah falls under
the rubric of chok (a mitzvah with no known rationale), I view the mitzvah
of parah adumah as a symbiotic relationship.4 The connection created by this
rare mitzvah exemplifies commensalism, a biological process in which one
party benefits while harming no others. Here too, while the purifier
becomes temporarily tameh, he regains his purity, as do the other kohanim
and the individual who has become ritually impure. Thus, this mitvah bonds
all the participants in the purification process, as it inherently connects
them. To achieve purification, one cannot act alone; one must fulfill this
mitzvah in concert with others.

In contrast, the patients I have cared for throughout the pandemic
are not healed on a finite timeline as with parah adumah. The number
of deaths as a result of the pandemic is above three million, as reported by
the World Health Organization in June 2021, and many who survived
remain afflicted with lingering symptoms. However, the physician-patient

2 For a full compendium, see, https://files.constantcontact.com/6f28f4f9001/d19e4c4c-
d2a9-4ccf-a8d5-f00ffdd4580a.pdf.
3 Interestingly, there is a machloket if the one who sprinkles the mei chattat becomes impure.
For further discussion, see Ari Z. Zivotofsky, “What’s the Truth about…The Parah
Adumah,” Jewish Action, Fall 2010, available at https://jewishaction.com/religion/jewish-
law/whats_the_truth_about_-_-_-_the_parah_adumah.
4 It brings forth an intriguing line from the Harry Potter series that connects the protagonist
Harry Potter with his arch nemesis Lord Voldemort: “Neither can live while the other
survives.”

Noam Zeffren 123

relationship during this pandemic mirrors the connection of the purifier-
ritually impure individual in the case of tumas meis. Without the physician,
a patient would be without a means to mend, and without a patient,
a physician would have no one to benefit from their medical knowledge and
skillset. Just as no one seeks out opportunities to become impure, no one
tries actively to get sick; yet during times of crisis, the best way to regain
one’s spiritual well-being and physical health is by strengthening our
communal bonds, “veAhavta leRe’acha kamocha” – “loving your fellow as yourself”
– and above all, relying on HaShem’s guidance.

While our broader community has found innovative ways to adhere
to the foundations of our faith both now and throughout history, 5
suffering remains an unfortunate plight even after pandemics subside.
Our bond remains strongest when we have opportunities to learn the
lessons of the past – whether during the illnesses of biblical times or from
more modern pandemics – and grow together into a community worthy of
divine protection.

Noam Zeffren, along with his wife and children, are proud members of the Congregation Israel
of Springfield community. He is a geriatric physician fellow working at Hackensack University
Medical Center and looks forward to helping the larger Jewish community continue to thrive.

5 For a vast slew of topics addressed by the rabbinate in prior pandemics, I refer you again to
R. Dr. Reichman’s Tradition article cited in footnote 1.



125

YOU’LL NEVER WALK ALONE:
CONNECTIONS FOR BODY AND SOUL

BY: ADAM L. SHEPS

The LORD God said, “It is not good for man to be alone.”

– Genesis 2:181

If the Torah is the blueprint for the entire universe,2 it necessarily
includes the foundational designs for humans as well. In fact, Genesis traces
the creation of humankind, including the notion that we are comprised of
both body and soul. 3 We see from the highest possible authority
– God Himself! – that people seek connections, that being by ourselves is
not the path to happiness and growth. Yet, for many, even when
surrounded by friends, colleagues and family, melancholy and loneliness can
still occur. The source of this feeling can be hard to place, and the key is
perhaps to be found in the dueling nature of the body and soul’s wants and
needs: our bodies crave connections through shared experiences and
beliefs, while our souls similarly long for connections, albeit through
seeking a relationship with God. Therefore, when our two halves are both
engaged in making, strengthening and remembering our interpersonal and
divine connections, we should feel content. Yet, there are invariably times
that something goes awry, and in those moments what we experience is not
actually loneliness as a state unto itself, but rather an absence of connection
that is akin to darkness, which is not a state unto itself, but an absence
of light.

I.

Ḥoni sat and ate bread [after planting a carob tree]. Sleep overcame
him and he slept. A cliff formed around him, and he disappeared
from sight and slept for seventy years…

Ḥoni went home and said to the members of the household: Is the son
of Ḥoni HaMe’aggel alive? They said to him: His son is no longer
with us, but his son’s son is alive. He said to them: I am Ḥoni
HaMe’aggel. They did not believe him. He went to the study hall,
where he heard the Sages say about one scholar:

1 All translations – direct and homiletic – are from Sefaria (www.sefaria.org) unless otherwise
noted.
2 See Genesis Rabbah 1:1; see also Zohar, Terumah 161b.
3 See Genesis 2:7 and the extensive commentary on this verse.

126 Rei’ach HaSadeh

His halachot are as enlightening and as clear as in the years of Ḥoni
HaMe’aggel, for when Ḥoni HaMe’aggel would enter the study hall
he would resolve for the Sages any difficulty they had. Ḥoni said to
them: I am he, but they did not believe him and did not pay him
proper respect. Ḥoni became very upset, prayed for mercy, and died.
Rava said: This explains the folk saying that people say: Either
friendship or death, as one who has no friends is better off dead.

– Ta’anit 23a

Even without Biblical or scientific4 support, we know intuitively
that human beings crave connections with other people. The benefits have
been shown to go much deeper than a full social calendar. If you were to
think of the people who have come in and out of your own life, to whom
do you feel most connected? The people with whom you have shared
a significant experience, such as your family members, are the most
obvious, but how about the people you went to school with? Took a trip
with? What about the camaraderie of a sporting event or concert? It may be
that some of us have also experienced similar misfortunes. A shared history
leaves an indelible mark on our psyches and on our emotions. We feel a link
with these particular people that often transcends time and space:
“Connection [with others] is the experience of oneness,” writes one
contemporary author. “It’s having shared experiences, relatable feelings, or
similar ideas. It is the feeling of belonging to something greater than
oneself.”5

The power and strength that are born through interpersonal
relationships are captured beautifully in Ecclesiastes (4:9-12):

Two are better off than one, in that they have greater benefit from
their earnings. For should they fall, one can raise the other; but woe
betide him who is alone and falls with no companion to raise him!

4 For example, people who don’t experience human connection are more likely to suffer
from depression and various other ailments, of both body and mind. See, e.g., Kory Floyd,
Ph.D., “What Lack of Affection Can do to You,” Psychology Today, August 31, 2013 available
at https://www.psychologytoday.com/us/blog/affectionado/201308/what-lack-affection-
can-do-you. Moreover, studies have shown that a lack of human connection can be more
harmful to your health than obesity, smoking and high blood pressure. See e.g., JS House,
KR Landis, D Umberson, “Social Relationships and Health,” Science, Vol. 241, Issue 4865 (July
29, 1988), pp. 540-545.
5 Brianna West, “Connection Is a Core Human Need, But We Are Terrible at It,” Forge,
December 4, 2018 available at https://forge.medium.com/if-connection-is-our-core-human-
need-then-why-are-we-so-bad-at-it-a904ae486a48.

Adam L. Sheps 127

Further, when two lie together they are warm; but how can he who is
alone get warm? Also, if one attacks, two can stand up to him.
A threefold cord is not readily broken!

Similarly, we see in Proverbs (27:17) that just “as iron sharpens iron so a man
sharpens the wit of his friend.” These verses highlight the support people can
provide one another as well as the benefits of a drive toward personal
growth. Underrated in the Torah-observant lifestyle are regular
opportunities for connections, perhaps because what is commonplace for
many is often taken for granted. Whether we enjoy them with immediate
family or a large group of friends, Shabbat and Yom Tov meals are ideal
moments for relationships to be formed and fostered. In fact, studies show
that “the more often people eat with others, the more likely they are to
feel” social and individual benefits in their lives.6 Prayer services and chessed
activities are other potential moments of shared experience. All of these are
opportunities for man “not to be alone.” Finally, the entire spectrum of the
mitzvot bein adam leChavero provides a framework for daily interpersonal
interactions, which, if followed communally (even globally?) would surely
create unimaginable levels of respect and interconnectivity between people.

In this context, revisiting the famous story of Honi can add new
perspectives to the necessity of interpersonal connections. Honi is a
respected figure in his time but after disappearing from society for 70 years,
he feels utterly alone and unappreciated (although we do see from the text
that the memory of Honi still triggers respect). What is his response?
“Either friendship or death,” he says, choosing the latter. The Mishnah
(Avot 5:16) notes that “[all love] that does not depend on anything,
will never cease.” Then, importantly, it points to the unconditionally loving
relationship of David and Jonathan – one of the highest levels of
friendship. Without this type of true companionship, Honi is lost and
despondent.

Without the closeness of family, friends and colleagues to
experience life with, to empathize with, to grow with, loneliness can hobble
anyone. We begin to recognize the value of companionship in and of itself,
as well as the tendency of relationships to foster self-improvement and
awareness. Utilizing the Torah’s guidance for behaviors and moments to
connect with people around us, we have the chance build these bridges,
and to choose life over death, unlike the friendless Honi.

6 See R.I.M. Dunbar, “Breaking Bread: the Functions of Social Eating,” Adaptive Human
Behavior and Physiology, 3 (March 2017), pp. 198-211 (hypothesizing that social eating may
specifically have developed as a mechanism to facilitate social bonding)