Moses’ First and Final Act: Outreach
The Story of 3 Rebels: Reuven, Batya and Miriam
Ki Savo Class
- August 23, 2010
- |
- 13 Elul 5770
Rabbi YY Jacobson
3023 צפיות- 5תגובה
- התקשרות
האזינו לכיתה בטלפון
שִׂיחָה +1 (845) 201-1933
כשתתבקש, חייג את מספר הזהות שלהלן.
128 MP3 MP4 דפי מקורות - העתק הטמעה
Dedicated by David and Eda Schottenstein in the loving memory of Alta Shula Swerdlov Rabbi Gavriel Noach and Rivki Holtzberg and all of the Mumbai Kedoshim
סיכום השיעור:
We all know Moses for his phenomenal national accomplishments: He stood up to Pharaoh, brought the ten plagues, redeemed the children of Israel from slavery, split the sea, received the Torah, and talked ‘face to face’ with G-d. Yet a fascinating Midrash tells us that Moses’ prolific career and great accomplishments actually started long before the Exodus, and even long before his striking an Egyptian who was beating a Hebrew.
Moses’ leadership began minutes after he was born, and climaxed moments before his death. And it wasn’t about saving the nation from slavery, transmitting the Torah, or talking to G-d. It was about his efforts to help and heal individuals and bring them the answers and comfort they are searching for.
Moses’ life began and concluded in acts of outreach, and in each case, to a rebel.
There were three children who rebelled against their father: Reuben son of Jacob, Miriam daughter of Amram, and Batya daughter of Pharaoh.
This class will analyze the different natures of their ‘rebellions’ and show how the greatest accomplishments in life are sometimes much less glamorous than we would have imagined. How the signs of a truly great man are found in his sympathy and sensitivity to the outcast.
The class will teach us who invented the term “kiruv rechokim,” bringing close those who are distant, and the work of “kiruv” began by Moses but completed only by the Moshiach.
תגים
קטגוריות
Ki Savo Class
Rabbi YY Jacobson
- August 23, 2010
- |
- 13 Elul 5770
- |
- 3023 צפיות
Dedicated by David and Eda Schottenstein in the loving memory of Alta Shula Swerdlov Rabbi Gavriel Noach and Rivki Holtzberg and all of the Mumbai Kedoshim
שיעורים קשורים
אנא עזרו לנו להמשיך בפעילותנו
הרשמה לקבלת תוכן (באנגלית) עדכני מאת הרב יוסף יצחק ג'ייקובסון
צרפו חברים ומשפחה לקבוצת הווסטאפ שלנו
צרפו חברים ומשפחה לקבוצת הווסטאפ שלנו
לקבלת תוכן ועדכונים מאת הרב יוסף יצחק ג'ייקובסון
לקבלת הניוזלטר שלנו
אנא השאירו את תגובתכם למטה!
Shmuli C. -13 שנים לִפנֵי
Rabbi Akiva
B"H,
Regarding the double expression that Hashem says of Moshe "Blessed are you in your coming and blessed are you in exit", seems quite related to Rabbi Akiva as well, in a different fashion.
Its most interestingly striking that a similiar expression is employed by the Talmud (Chagigah 14a) about Rabbi Akiva. Regarding Rabbi Akiva and his collogues, he was the only person that entered the celestial orchard, a higher realm of divine consciousness, and exited in peace. He entered and exited in peace.
A similiar double expression is again employed in the Talmud (Berachot 60b) as an adage that was Rabbi Akivas perspective on life. "Eveyrthing that Gd does, He does for the good."
And yet another example of a double expression is found in the story related in the Talmud (Makkot 24a) where Rabbi Akiva consoled his collogues about the destruction of the Temple and they linked a double expression to Rabbi Akiva by saying Akiva you have comforted us, Akiva you have comforted us.
There is a corollary between Rabbi Akiva and Moshe Rabeinu. They both dedicated their life for the Jewish people.
I dont know how insolent this remark would classify me but " The same selfess dedication and leadership Moshe lived with for the Jewish people and the transmission of the Written Torah, Rabbi Akiva did for the Jews with preserving and perpetuating the Oral Torah.
And this is clearly understood the way Moshe voiced his opinion to Hashem (Talmud Menachot 29b) when he asked Hashem why the Torah hadnt been transmitted to the Jews through Rabbi Akiva.
Double expressions seem to abound by Rabbi Akiva in many stories throughout Talmudic and Midrashic literature. The Igeret Taiman authored by the Rambam makes an interesting observation reagarding Rabbi Akiva and says that an ordinary Jew traces his lineage back to Avraham our forefather.
Nevertheless, a convert cant trace himself to Avraham because Avraham is not his ancestor. But the convert can trace his lineage to Gd Himself. And because Gd is above time, the convert, namely Rabbi Akiva in our case, possesses this idea of seeing the world in a passed present and future perspective.
And this explains why double expressions are used by Rabbi Akiva too. He saw the past as a building block to the future. Happyness is rooted in pain. To embrace that which the future brings, we must acknowledge the past, and never forget that which is behind us and where we came from. To have the ability to anticipate the future, we need to take the past and present with us.
May we take everything we have, in mind, heart and soul and merit the future Redemption!
השיבו לתגובה זו.סמן את התגובה הזו.
Anonymous -14 שנים לִפנֵי
Thank You
You have really made us appreciate the GDliness in such a saddening situation. Thank you.
השיבו לתגובה זו.סמן את התגובה הזו.
Heidi Lamar -14 שנים לִפנֵי
Dear Rabbi Jacobson,
As a Northern Virginia resident, I was aware of your close relationship with Rabbi Levi. I have been praying for him nearly every day for the past three years and participating in many group efforts, such as challah baking, giving extra tzedakah and learning, in the merit of his recovery. The emptiness I feel for his being gone comes not only from missing him, but also from feeling that all of those hopeful efforts weren't enough. The thought that sustains me is that our prayers are always answered, but sometimes the answer is "no."
May you be comforted for the loss of a close friend, and may Levi's memory be for a blessing. Please come visit us soon at the Chabad in Fairfax.
השיבו לתגובה זו.סמן את התגובה הזו.
Nicolas -14 שנים לִפנֵי
sorry for your loss friend. Thank you for sharing.
השיבו לתגובה זו.סמן את התגובה הזו.
ari -14 שנים לִפנֵי
tribute
Rabbi – I am sorry for the passing of your friend. Please send my condolences to all the family and friends. This essay is an amazing tribute to your friend and something inspiring for those who look forward to all of your writings.
השיבו לתגובה זו.סמן את התגובה הזו.