In our previous article dealing with the simple son, we noted a connection between the אישׁ תּם, and the words of the simple son, מה זאת, and Isaac's description of Jacob, הקל קול יעקב. The link connecting these together is the number 453. Because most Haggadahs translate the Tam as "simple," he is portrayed as slow and naive. A better translation would be "innocent, honest, complete, perfect, whole, pure, and upright." But these descriptive terms unfortunately are not emphasized today. The values of honesty, purity, and the ability to be silent when silence is called for, are not goals our children are taught to strive for today. Neither is the importance of a good name. Our society rewards aggression, boasting, assertiveness, and just plain "Jewish schtick," and looks down upon a quiet, calm, and good natured person. A matchmaker today looks at the level of "learning" that a young man has as the key criteria in determining if he is a suitable, appropriate match, while his middos and values, his ability to control his anger, and his humbleness are all pushed to the bottom of the list.
The Baal Shem Tov taught that every person is allowed a given number of words during his lifetime. When he has used up his quota, he dies. Today we act like we are receiving compensation for every word we speak, every message we text, every E-mail we send, and every blog we comment on. Words spoken or written, can be like arrows piercing someone's heart, or can be soothing, peaceful and healing instead. Rabbis, parents and friends can "make or break" a child with just a few words. We forget that we are all on the "same team" and become very judgmental of each other. At this time in Jewish history, as we approach the final darkness before the new light, we should use our words to encourage, support, teach and compliment each other. Does it cost a doctor anything to tell his patient, "Don't worry, you will be fine." Does it cost a husband anything by telling his wife that she looks lovely? Does it cost a parent anything to tell their children how proud they are of them? And does it cost fellow Jews anything at all if they greet each other with a genuine "Good Shabbos" without being envious of each other?
We saw how the number 453 is connected to speech, but there is even a further connection. For this number is also the atbash of דברים. Although דברים means "words," in Deuteronomy 30 (1-2) it's translated as "things." The entire verses read, "It will be that when all these things come upon you, the blessing and the curse, that I have presented before you, then you will take it to your heart among all the nations where Hashem, your G-d, has dispersed you, and you will return unto Hashem, your G-d, and listen to His voice, according to everything that I command you today, you and your children, with all your heart and all your soul." The Torah in Chapter 28 previously warned the Jewish People of the dire consequences of sin as well as the blessings they would receive for fulfilling G-d's words. Thus the words of Hashem became "things." That is they were transformed into the actual actions of "blessings or punishments." The verse right before Deuteronomy 30 (1), in Deuteronomy 29 (28), states that "The hidden sins are for Hashem, our G-d, but the revealed sins are for us and for our children forever, to carry out all the words of this Torah." Rashi states that this verse alludes to the fate of Jews who had been so assimilated among other peoples that their Jewish origins had become forgotten. Sadly today there are many examples, where a Jewish woman pretends that she isn't Jewish, intermarries, wears a cross, goes to church, has children, and sends them to non-Jewish schools. How is her children to know that he or she is Jewish and is responsible for the performance of mitzvohs? When the final redemption comes, these "hidden" ones, known only to Hashem, will be reunited with the rest of the Jewish nation.
Hashem is a patient Father waiting for His children to run into His outstreached arms and ask for forgiveness. He waits and wonders how much pain and how many more tears must fall before His children seek Him. If only they knew what would befall them at the end of days. If only they knew the clue that Hashem placed when He put 11 dots above the letters, לנו ולבנינו ע in Deuteronomy 29 (28).
UPCOMING NEXT- 11 Dots Versus 13 Attributes Of Mercy
Showing posts with label Power of Speech. Show all posts
Showing posts with label Power of Speech. Show all posts
Sunday, May 31, 2009
Wednesday, May 27, 2009
No Respect For The (Simple) Son
At the Passover Seder one of the most interesting topics is the one dealing with the 4 sons. The gematria of 4 sons ארבּעה בּנים is 380, the same as Egypt מצרים to remind us of the importance to educate our children so that they don't assimilate into Egypt (representing current exile). Each child has strengths and talents that Hashem has blessed them with and it's important for a parent to understand what they are. Our sacred legacy must be passed on generation to generation in a real, genuine, truthful manner.
Though the Haggadah mentions and discusses the 4 sons, it doesn't describe the father at all. But who other than a parent knows what is really in the heart and mind of their children? The wise son is mentioned first, followed by the skeptical, arrogant, wicked son. The simple תּם son is only mentioned ahead of his brother who is unable to ask any questions. Most Rabbis and teachers stress the importance to emulate the wise son and downplay the special character of the simple son. It's not unusual to hear "Who wants to be the simple son? Who would want their children to be like the simple son?" But then realizing that our father Jacob is actually described as an אישׁ תּם we hear the response that "Well, Jacob was first, a man אישׁ, and then he was a תּם." How sad is this twisting of the true nature of Jacob. Why was Jacob described as an אישׁ תּם? Was it because he was the best "learner" in his class? Was it because his family was wealthy and he was honored at dinners? Or did he possess a special characteristic that earned him the great merit of being called an אישׁ תּם? The answer is found when you calculate the atbash gematria of אישׁ תּם which is 453. Amazingly, this is the same value as הקל קול יעקב "The voice is Jacob's voice." Jacob's father Isaac said this with respect to his son since Jacob always spoke in a gentle, humble, polite manner always mentioning Hashem. In fact Isaac described Jacob this way right after he called him father, אבי, in Genesis 27(18). Actually, Jacob with just this one word was not only addressing his own father, but was also addressing G-d, for the atbash of אבי is 740, the same value as רבּונו שׁל עולם, (Master of the Universe). A true righteous person speaks little but says alot. His words are scarce but right to the point. He does not try to impress others with his knowledge. This differs from Jacob's brother Esau who fooled his own father into believing that he was a righteous person. He would ask Isaac whether water and salt must be tithed. Isaac thought, "If he wishes to tithe water and salt which do not need to be tithed, then surely he takes the other tithes." And when Isaac would ask Esau where he was during the day, Esau responded, "In the study hall." His father would marvel and say, "See how careful my son is with the precepts."
Now let's look at the 4 sons' questions. The wise son asks, "What are the testimonies, statutes and laws that Hashem our G-d has commanded you?" Sounds pretty impressive. But we must ask whether or not this son is indeed sincere or whether he is like Esau, just trying to fool himself, as well as his father into believing how righteous he is. So how does his father answer him. He tells him that one cannot eat anything after the "afikomen." But when the simple son asks, "what is all this about?" מה זאת, his father answers him, "With a strong hand did Hashem bring us out from Egypt, from the house of bondage." If we look at Deuteronomy 6(21-25) we learn from the Torah how to answer our children. We tell them that, "We were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand." This answer from the Torah is very similiar to the one that the father tells to the simple son. But his answer to his wise son regarding the "afikomen" is not even mentioned in the Torah.
Perhaps the wise son is really righteous, and perhaps in most cases he is sincere, but if we had to choose which one will grow into a true, righteous, humble Jew, we would predict that it would be the simple son who says, מה זאת. Like Jacob, his words are brief and not wasted. In fact the gematria of מה זאת reveals the truth to us, for it is 453 the exact same value as the atbash of אישׁ תּם and the actual gematria of הקל קול יעקב.
Though the Haggadah mentions and discusses the 4 sons, it doesn't describe the father at all. But who other than a parent knows what is really in the heart and mind of their children? The wise son is mentioned first, followed by the skeptical, arrogant, wicked son. The simple תּם son is only mentioned ahead of his brother who is unable to ask any questions. Most Rabbis and teachers stress the importance to emulate the wise son and downplay the special character of the simple son. It's not unusual to hear "Who wants to be the simple son? Who would want their children to be like the simple son?" But then realizing that our father Jacob is actually described as an אישׁ תּם we hear the response that "Well, Jacob was first, a man אישׁ, and then he was a תּם." How sad is this twisting of the true nature of Jacob. Why was Jacob described as an אישׁ תּם? Was it because he was the best "learner" in his class? Was it because his family was wealthy and he was honored at dinners? Or did he possess a special characteristic that earned him the great merit of being called an אישׁ תּם? The answer is found when you calculate the atbash gematria of אישׁ תּם which is 453. Amazingly, this is the same value as הקל קול יעקב "The voice is Jacob's voice." Jacob's father Isaac said this with respect to his son since Jacob always spoke in a gentle, humble, polite manner always mentioning Hashem. In fact Isaac described Jacob this way right after he called him father, אבי, in Genesis 27(18). Actually, Jacob with just this one word was not only addressing his own father, but was also addressing G-d, for the atbash of אבי is 740, the same value as רבּונו שׁל עולם, (Master of the Universe). A true righteous person speaks little but says alot. His words are scarce but right to the point. He does not try to impress others with his knowledge. This differs from Jacob's brother Esau who fooled his own father into believing that he was a righteous person. He would ask Isaac whether water and salt must be tithed. Isaac thought, "If he wishes to tithe water and salt which do not need to be tithed, then surely he takes the other tithes." And when Isaac would ask Esau where he was during the day, Esau responded, "In the study hall." His father would marvel and say, "See how careful my son is with the precepts."
Now let's look at the 4 sons' questions. The wise son asks, "What are the testimonies, statutes and laws that Hashem our G-d has commanded you?" Sounds pretty impressive. But we must ask whether or not this son is indeed sincere or whether he is like Esau, just trying to fool himself, as well as his father into believing how righteous he is. So how does his father answer him. He tells him that one cannot eat anything after the "afikomen." But when the simple son asks, "what is all this about?" מה זאת, his father answers him, "With a strong hand did Hashem bring us out from Egypt, from the house of bondage." If we look at Deuteronomy 6(21-25) we learn from the Torah how to answer our children. We tell them that, "We were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand." This answer from the Torah is very similiar to the one that the father tells to the simple son. But his answer to his wise son regarding the "afikomen" is not even mentioned in the Torah.
Perhaps the wise son is really righteous, and perhaps in most cases he is sincere, but if we had to choose which one will grow into a true, righteous, humble Jew, we would predict that it would be the simple son who says, מה זאת. Like Jacob, his words are brief and not wasted. In fact the gematria of מה זאת reveals the truth to us, for it is 453 the exact same value as the atbash of אישׁ תּם and the actual gematria of הקל קול יעקב.
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