Subscribe To My Weekly Drasha

Send a message to with the word "subscribe"

Friday, May 25, 2012

BONUS DRASHA: Ask Rabbi Pinky – On the Wearing of Shaytels (Wigs)


Ask Rabbi Pinky – On the Wearing of Shaytels (Wigs)


This week’s shailah comes from my esteemed rabbinic colleague, the RAGU:

Dear Rabbi:

A non-Jewish colleague at work told me that I should convert to Christianity. His view is that Jews are being punished with cancer because they have not accepted Jesus as their savior. He says that the proof is that so many Jewish women wear wigs because Jesus's father has punished them with cancer and they lost all their hair during chemotherapy.

What do you recommend I should respond to him?

Your humble follower, the RAGU.

Eppis, this is a most disturbing shailah, and a difficult choice! Worship the Rebbonoisheloilum, eat lettuce and tuna out of a can at the finest restaurants, and sleep with a woman who is constantly reminding you of what a disappointment you are as a husband; OR adopt Yushka Pandra, eat shrimp and lobster, and get hot shiksa action every night. Hmmm, now THIS is a tough call…

Before we can responsibly address this shailah, we should review the basis for head covering in women and the significance of the mitzvah of wearing a shaytel. As background, we should probably also go out for a little traifus and surf porn on the internet, just so we can better understand our alternatives.

Shtatyt in Possuk – it says in the Toirah -- in Bamidbar, Perek Hay, Pussook Yud Khess, that when a Koihain is preparing to place a woman through the process of Soitah to see if she has cuckolded her husband, the Koihain should “Parah” the woman’s hair. There is great debate over the meaning of this term, but it is largely viewed as the presumptive basis for head covering.

Moreover, a Medrish in Beraishis Rabbah suggests that when Chava causes for herself and Adam to be cast out of Gan Eden, it is not because she ate of the Pri Etz HaDaas, the fruit of the Tree of Knowledge. Rather, it is because she uncovered her hair, that miserable slut, which caused the snake to extend fully, if you know what I mean.

Similarly, RASHI tells us that the reason that Rachel Imainu could not conceive is because she would walk around with her hair exposed, causing the Reboinoisheloilum to punish her by making her gain ten pounds in her butt, leaving her unattractive to Yankif Avinu, who was, to quote Rashi, “not into the whole Hispanic ‘Big Ass’ thing.” Shoyn.

So what is the essence of hair covering? A Mishnah and Gemarrah in Kesubois address the varying halachois requiring a woman to cover her hair, but the underlying reasoning is discussed by the Rishoinim. According to the TUR, hair is considered to be a form of Erva. Says the Tur, if a man sees a woman’s exposed hair, it is as if he sees her nakednedness. And if a man sees a woman naked, it is as if he has been mezaneh with her. And if a man sees a woman’s hair, and sees her naked, it is as if he is mezaneh with her twice in one day, an act which I have not been able to perform in thirty years.

The RAMBAM, however, disagrees. He holds that LeOylum, a woman’s hair is not Erva. If the issue was one of modesty, then all women, unmarried and married, would be required to cover their hair. Rather, women are encouraged by the Toirah to cover their hair so that they will not waste their husband’s money on fancy hairstyles. Says RAMBAM, yeshiva tuition is costly enough, and men should save whatever money they have left to buy single malt scotch and to pay for flowers for their pilegesh.

Which brings us to the issue of shaytlach, wigs. In our Toirah-true lifestyle, we know that shaytels are the essence of Yiddishkeit. Indeed, according to the Sifsey Chachomim, the mitzvah in the Asesres Ha Dibrois, the Ten Commandments, ordering us not to covet another man’s wife actually refers to the woman’s shaytel, not the woman herself. Says the Sifsey Chachomim, “the wife talks back, argues, and never knows when to shut the gehennim up, but the shaytel always sits there on the styrofoam head, ready to lend an uncritical, sympathetic ear. Who wouldn’t covet that?” So, according to the Sifsey Chachomim and many Poiskim, wearing a wig is a Dioraisa, and is indeed comparable to Aishess Ish, making it YeHuraig VeAll Yaavor, a mitzvah for which one should be willing to sacrifice his or her life.

However, this is nisht azoy pashoot, it is not so simple, you ignoramus. Because, there are many Poiskim who are in fact against the wearing of a shaytel, suggesting that this circumvents the basic intent of hair covering. This includes: Reb Yankif Emden, the Vilna Goyn, Reb Shloimoi (Big Hank) Kluger, the Chassam Soifer, the Maharshal, and none other than Oivadiya Yoisaiph before he became an oiver-buttel farbisseneh. (This is all true, by the way. Look it up, you michutziff.)

However, the Brisker Ruv was dismissive of this position, suggesting that any man who opposes women wearing shaytels is a chashash of Mishkav Zachor, a man who perhaps likes to spend a bit too much time in the mikvah every morning before davening checking REALLY, REALLY CLOSE to see if the other men have chatzitzahs on their schvantzels. His shita is supported by the Vizhnitzer Rebbe, Reb Moishe Feinstein, and Pat Robertson.

So Halacha LeMaaseh, the vast majority of Poiskim support the notion that a true Bas Toirah covers her hair in a shaytel. According to the Tzitz Eliezer, the shaytel should preferably be made of real hair and come from a hot shiksa. In the words of the Tzitz, “a Yiddishe woman should adorn herself in the finest coverings, to match the beautiful neshamah given her by Hakadoshboruchhu, and should cover her hair with the magisterial flaxen locks of a gentile woman, to complement the generous proboscis provided by the Reboinoisheloilum.”

However, the Schvantz Mordechai holds farkhert. If the purpose of hair covering is to ensure modesty, he asks, then what is the logic of a woman covering her hair with a shaytel that looks real, perhaps even better than the woman’s natural hair? And, he continues, if a Jewish woman parades before a Ben Toirah showing off the hair of an idol worshipping shiksa, could this not lead a Jewish man to intermarriage and idol worship? Or even worse, paying retail? Says the Schvantz Mordechai, wearing a real hair shaytel “makes about as much sense as waving a live chicken over your head.”

Rather, the Schvantz Mordechai holds that a woman should indeed wear a wig, but one that is easily distinguishable as a substitute for real hair. Citing a Gemarrah in Sukkoh, he suggests that women wear wigs made out of that stuff that Esroigs used to come wrapped in or out of leftover Hoishaiynois.

And this brings us to your question. Clearly, it is troubling that a goy, a shaygitz, an Oivaid Alilim, should infer that faithfulness to the Aimishteh is bringing a plague of cancer upon Klal Yisroel. Is this indeed true? And if it is not true, should we not still be worried about what the goyim are saying, for, as it says in Tehillim, “Lamah Yoimroo BaGoyim, ‘Ayeh Nah Elohayhem?’”

Well, to be honest, we cannot address this shailah without speaking with leading experts in the medical field. So I spoke to the guy who sits next to me in shul, and his brother in law knows someone who once worked as a nurse’s aide in Brooklyn Community Hospital, which is a really decent institution. And she insists that there is no link between shaytels and cancer, at least in lab mice. And that is good enough for me.

So as this allegation is not true, there are several options we should consider. Perhaps every Bas Yisroel should walk around with her hair uncovered, like a street shiksa. At the same time, maybe she should eat a ham sandwich and carry a flashing neon sign that says in bright letters, “I AM A SHIKSA – COME BE MEZANEH WITH ME!!!” I should think this is NOT an option, chass v’sholom!

Or perhaps we should ignore the taunting of the goyim. Let your colleague think that shaytels are a sign of cancer. Maybe this will get Klal Yisroel discounts on groceries and better seats on the subway, as well as select government subsidies. But, of course, Yiddishkeit is all about proclaiming the majesty of the Rebboinoisheloilum, and we would not want the shkutzim to think that Yiddishkeit causes cancer. We must go about our everyday lives, not by ignoring the goyim, but by leading them, so that in Yemois HaMashiach they will continue to follow us around while holding our tzitzis.

So the best mode of action for your wife, and for every Bas Yisroel, is to adopt the wearing of a burka. After all, this is a form of tzniyus that is consistent with the Toirah’s concerns for feminine modesty. The gentiles will no longer suspect that Bnois Yisroel have cancer because they will not be able to see any of them. This will prevent Aishess Ish because, Aimishteh knows, no one will be attracted to a woman underneath her burka garb. And this will remove the need for real hair shaytlach, leaving hair on the heads of the hot shiksas, the way Hakkadoshboruchhu originally intended.

Ah Gutten Shabbos, You Minuval.

Shavuois Drasha



Shavuois Drasha

On this holiday, the yuntif of Shavuois, we celebrate two things: the giving of the Toirah by the Aimishteh, and lactose intolerance.

Why do we stay up all night to learn Toirah -- also known as Tikkun Layl Shavuois? According to RASHI, we do this to commemorate the fact that Klal Yisroel stood earnestly at the bottom of Har Sinai as Moishe Rabeinu met the Reboinoisheloilum face to face at the top of the mountain, and all that could be heard were bolts of lightling, claps of thunder, the rustle of the wind, and the sounds of concessioners looking to make a buck: "Hot dogs, get your kosher hot dogs!" "Get your program -- Mattan Toirah commerative program!" "Bring home a stuffed Toirah to you kids! One of a kind! They'll never be available again!"

But according to the Bais Yoiseph, Shavuois is essentially a test of Klal Yisroel's commitment to Toirah values. And to celebrate this, we stay up all night to cram for the test.

And as you stay up all night, you had better pay attention. A braisah in Bubba Basra tells a story of the Tannah Kamma, who was learning all night in the bais medrish with his students. Suddenly, one of the talmidim pointed out the window and said, "Look -- it is light outside. It is time to recite the Keriyas Shma!" The Tannah Kammah, with a very serious look on his face, rushed over to the window where his student was standing, grabbed him by the ear, and twisted it until it started to bleed. "Stop looking out the window during my shiur, you schmendrick!" the Tannah Kamma declared. He then forced the student to recite Pesukai Dezimrah in front of the congregation for a week.

The RADAK has a beautiful interpretation of Tikkun Layl Shavuois, which takes a completely different approach. According to the RADAK, Shavuois night gives us the opportunity to initiate an extramarital affair, continue it over the summer while your family is away in the bungalow colony, and break it off just in time to repent on Rosh Hashana.

As proof, the RADAK cites a medrish in the Medrish Tanchumah that tells how Rabbi Akiva used to "visit" the wives of his talmidim at their homes on Shavuois night, while the talmidim were up all night listening to a shiur delivered by his assistant rabbi on exactly which shoe to put on first every morning.

But what does all of this have to do with eating dairy? In a gemarrah in Maseches Soitah, Abaya suggests that we eat dairy lehachis, because it is almost summer and the goyim have all started to barbecue in their backyards and WE DO NOT ACT LIKE THE GOYIM!!!

Rava disagrees. He suggests that we eat dairy to commemorate the miracle of Yehudis killing an enemy general by seducing him, giving him salty cheese to make him thirsty, getting him drunk, and then cutting his head off. (On this itself there is a disagreement of interpretation. RASHI holds that the general was killed because he was an enemy of the Jews; but TOISFOIS holds that Yehudis killed him because he left her "unsatisfied" at the end of their encounter, if you know what I mean. Rachmanah letzlan.)

But according to the Brisker Ruv, there is actually a direct correlation between the receiving of the Toirah at Har Sinai and our preference for dairy on the holiday. 3500 years ago our ancestors longingly stood at Har Sinai, as Moisheh ascended the mountain to receive the Toirah from the Reboinoisheloilum. As the time whiled away and Moisheh did not return, the Jews began to panic. To help resolve the crisis, Moishe's minuval brother, Aron Hacoihain, demonstrated his loyalty by inciting Klal Yisroel to worship the Eigel. In other words, just as they were receiving the Toirah, the Jews were immediately rejecting it.

Was it that they were inherently evil? Was it that they didn't understand its significance? Was it that they were ungrateful, "stiff-necked" good-for-nothings like you, you amhaaretz? No! They really wanted the Torah, but they found it too much to handle. Indeed, they craved it, looked forward to it, and viewed it as the capstone, the "dessert" if you will, of Yetzias Mitzrayim, the exodus from Egypt. But, alas, they found it difficult to digest. Sadly, this is how many of us are with dairy products. And therefore, to commemorate our experiences at Mattan Toirah, we eat blintzes, cheesecake, and all things dairy.

But we should look at this as a blessing, not a curse. After all, if we eat some nice, light dairy meals, along with a small salad, we might lose a couple of pounds, which will put us in a better position to keep up that affair all summer long.

Ah Gutten Yuntif, You Minuval.

Thursday, May 17, 2012

On Life At Internet Speed



On Life At Internet Speed


I must share with you a bit of personal disappointment. I was in the running for a new role as the Menahel of a large religious institution - One on a grander scale than my Yeshivah, Yeshivas Chipass Emmess, with a bigger name and more recognizable global impact. I prepared for the interviews and discussions through extensive Toirah study. I reworked my resume, and participated in mock interview role plays. I engaged in Tefillah and Tzedakah. I even gave up Flexing the Flanken for a couple of weeks, if you know what I mean. But all to no avail.

Alas, it was Reb Ayman al-Zawahri who became the new leader of Al Qaida, and not me. Instead, I was offered the opportunity to serve as the Sandik at the Bris for Anthony Weiner's child, but I was uncomfortable with the prospect of being charged with indecency for holding a little Weiner. So I opted to console myself by engaging in a three way with Sarah (Imainu) Palin and Michele Bachmann, while Bill Clinton, Newt Gingrich, and Moishe Katzav sat at the side, watching while reciting Tehillim and pleasuring themselves. Shoyn.

I share these tidbits with you as we are all swept up in the tide of information that overwhelms our society. Facebook. Tweeting. Blogging. Skype. E-Mail. One barely has time these days to engage in good old fashioned Loshon Harah and Rechiloos in Shul, at the Mikvah, or on line at the kosher Duncan Donuts on a Sunday morning.

How is one to function in a world where the old customs, practices, and behaviors break down, replaced by a new social order that is unfamiliar? How can we maintain age old traditions when the new generation speaks a different cultural dialect? How can we continue a communal Mesoirah when the fundamental understanding of the very nature of community is in the process of being redefined?

However, you Minuval, we are not the first generation to face such questions. Do you think that we live in such unique times, that all of history culminates in our day, and that Klal Yisroel never faced such challenges in the past? Do you think you are so special that the Toirah offers you no guidance, even about technologies that were not invented until last Tuesday? What kind of Am Haaretz are you anyway?

No. There is a famous Medrish that says that there were six worlds in existence prior to this one - Seven universes in total, seven eras of history, each one created after the previous world was destroyed. So this is not the first time we have faced this or any other challenge, you Mechutziff! Klal Yisroel subscribes to an eternal truth called Toirah, linked to the Reboinoisheloilum, the eternal Omnipresent, who exists outside of time and space. Everything that we experienced has happened before, perhaps not in the Oilum Hazeh, the world as we know it today, but at a different time and place. Perhaps not on earth, but in the Twelve Colonies prior to the nuclear attack by the Cylons, or on Planet Vulcan before its annihilation by the Romulan outcasts. It may have been a long, long time ago in a place far, far away, but we experienced it before.

Indeed, we are not living through the first "information revolution" since the giving of the Toirah on Har Seenai. For example, we traditionally do not refer to the Mishnah and Gemarrah as "Talmud"; we refer to them as Toirah Sheh Baal Peh, the Oral Law, since they were once exclusively passed down orally. It was at one time anathema to even consider putting Toirah Sheh Baal Peh into writing, since it was believed that this would harm the integrity of the transmission of Halacha, as well as take away good union jobs from the Amoraim, the guild charged with preserving the oral tradition. (Sadly, my Bashert, Feigeh Breineh, is a Karaite, and does not subscribe to the oral tradition, no matter how much I beg. Rachmana Letzlan.)

But the introduction of a new communications medium did not harm the integrity of Toirah Sheh Baal Peh. Rather, it democratized the Talmud, making it accessible to the masses: At first in manuscript form in the early and middle ages; then, in the Renaissance, printed on the printing presses of Europe; and later, in the 1940s, published in a serialized version in the Saturday Evening Post, right next to pictures sketched by Normal Rockwell, the week's Peanuts strip by Charles Schulz, and the latest anti-Semitic tomes of Henry Ford.

The Gemarrah itself cites a famous Machloikess on the decision to write down the Mishnah. According to Abaya, Rabbi Yehudah Hanassi, the Tanna Kamma, compiled the Mishnah in order to standardize Halachic traditions during a formative period in the history of Klal Yisroel. According to Rava, Rabbi Yehudah Hanassi compiled the Mishnah in order to standardize Halachic practices throughout the world's Jewish communities located across the globe – from Rome and Britannia in the West -- to Eretz Yisroel and Bavel in the Center -- to Persia and India in the East. According to Rav Puppa, Rabbi Yehudah Hanassi wanted to commit the Mishnah to writing so that he could get credit as the principal author, in order to earn royalties and secure the movie rights. But according to Rabbah, Rabbi Yehudah Hanassi canonized the Mishnah in order to impress a Mesopotamian stripper named Shayndel who he was secretly in love with.

In any case, the shift in format from oral to written served as a catalyst for increasing access to and fluency in our tradition. One no longer needed physical access to a center of study; one only needed to understand the language of the Talmud. Of course, this was not a trivial undertaking itself. The Talmud Bavli, the Babylonia Talmud, was edited in the Sixth Century CE with a light layer of redaction that added a modicum of structure, but was still a complex, meandering text written in the East Babylonian dialect of Aramaic. The Bavli had a special emphasis on prayer, holidays, and religio-legal issues. The Talmud Yerushalmi, compiled a century earlier under the duress of Roman persecution, had even less structure, and was written in the alternate Western dialect of Aramaic. The Yerushalmi was particularly interested in detailed laws related to the Land of Israel, such as Maaiser (tithing of crops) and Shmita (the agrarian sabbatical year). And the Talmud Koreani, compiled at the same time in Seoul during Samhan rule, prior to the invasion of the Goguryeo, was written in the Korean dialect of Aramaic, and had a particular focus on recipes for cooking dogs and cats.

The complexity of the Talmud was addressed head on by the RAMBAM, Maimonides, who in the twelfth century created a highly structured codification of Jewish law and beliefs, the Mishnah Torah, with the express intent of making Yiddishkeit more accessible to Klal Yisroel. His decade long achievement was celebrated within Klal Yisroel by the making of bonfires, in which some of his manuscripts were burnt by opponents. But the vast majority of scholars and communities welcomed his contribution, and his contribution is celebrated to this day in Israel during the annual "Maimunah", and in Iran on "National Turban Day".

The codification approach became the standard for Halachic transmission: The Arba Turim, the Shulkhan Arukh, the Mishnah Berurah, the Kitzur Shulkhan Arukh, Shmiras Shabbas Kehilkhesah, Conservative Judaism's "A Guide to Jewish Religious Practice", the Reform Movement's "So You Think You Are a Hooknose", and the Reconstructionist Movement's "The Jewish Law Handbook: Hundreds Of Cultic Practices to Complicate Your Life and Leave You Dazed and Confused".

So, indeed, as information has become more accessible, Klal Yisroel has thrived. In truth, the fundamental challenge does not lie in the existence of the new forms of media themselves, but in how the new forms are used. Are they used for willy nilly gossip? Are they used for Tifloos? Are they used for Pritzus? Are they used for Latzanus, Chass V'Sholom? (Such a phenomenon would be deeply condemnable!) Or are they used for sharing the wealth of Toirah learning, doing Maisim Toivim, acts of loving kindness, and selling useless trinkets to the Goyim at a hefty profit?

I am reminded of a Maiseh Shehoya. In the 16th century the followers of the MAHARAL MiPrague came to him one day, proposing that they burn down the local printing press, since they had learned that in addition to publishing the MAHARAL's commentary on the Baba Kama and his biography of Mar Zutra, the printer had also published the Kama Sutra. The MAHARAL was deeply troubled by the news, but was also steadfastly committed to the principle of free speech. So the MAHARAL objected to the proposal, but as a compromise, he suggested that his students steal samples of ALL the publications produced by the printer, so that he could review them in his study with his personal secretary, Ingrid Bar Zanzibar.

Rabboisai, history does not flow at a steady pace. There are long periods of stability, which for Klal Yisroel have often been periods of wretched stasis. (Think back to the existence of most of our Ashkenazic ancestors in the Pale of Settlement for hundreds of years, or to our Sephardic ancestors living a second class, insecure existence across the Ottoman empire.) But there are also periods of great leaps – social, national, and technological.

We are indeed living in such a period. It is quite natural that we crave the stability and predictability of the past, of a simpler time. But the nostalgic longing for the past is frequently illusory. Who would want to return to the period of the Czars and the Pogroms? Who would want to return to a time of immense, unfathomable poverty? Who would want to return to a time when everyone was isolated, when a person could not see beyond his Daled Amois, his immediate sphere? Who would want to return to a time of less transparency, a time without peer awareness, a time when only a select few could raise their voices, while the teeming masses were silent, for wont of the ability to make their voices heard? Who would want to return to a period when all the lights are out and the curtains are completely drawn during Tashmish HaMitah?

Rabboisai, in order to forge a better tomorrow, we must embrace the future rather than fight it. There are indeed risks associated with the information revolution, but the benefits far outweigh the risks. And indeed, even if one tries to fight the information revolution, he is destined to fail. Such is the same for many social and national issues. Like skilled sailors, we must master the inevitable strong tides to secure our own interests and ensure our own benefit. And, most important, we must retain perspective and foresight, so as not to expose ourselves and our Wieners.

Ah Gutten Shabbos, You Minuval

Thursday, May 10, 2012

Parshas Emor



Parshas Emor

I strongly suggest you read this parsha at your own risk. "Why?" you ask, you minuval. Because a month hasn't even passed, and we are back at Pesach again. Reboinoisheloilum, I am still recovering from throwing my back out while removing the car seats from the mini van. It's a good thing too I cleaned under the seats in the car -- my Yetzer Hara might have tempted me to break into the car after the second Seder to snack on the two crushed M&Ms on the floor.

Why do we prepare so intensively for Pesach? According to Rabeinu Tam, we commemorate slavery in Egypt by spending six hours marching up and down the stairs to the attic to bring down the Pesach dishes while our wives stand over us barking orders (those amharatzois).

Meanwhile, rachmana litzlan, our wives absolutely exhaust themselves watching the cleaning lady prepare for Pesach.

The RAMBAM in Mishnah Torah asks an incisive question: Instead of selling our chametz to a goy, why can't we just temporarily sell our religion to a goy? This way, he can have the opportunity to get the mitzvah of celebrating Yetzias Mitzrayim, while we get to eat a little traifus, paint easter eggs, and have relations with a hot shiksa for seven days (eight days in Chutz La'aretz). But the RAMBAM concludes that if a goy had to eat Matzah for eight days, he would end up hating the Jews even more than he already does.

In truth, why do we stop our Peshach cleaning at our abode and our cars? A Gemarrah In Masheches Peshachim daff chuff aleph, amud baiz asks: Why don't we clean out our bodies of the Chometz we pump into them 51 weeks a year? Indeed, Rav Ashi holds that this is the reason that bechorim fast Erev Pesach, and that to get the full mitzvah, people should stick their finger's down their throats during bedikas chometz.

But further in the Gemarra, Rav Yosi disagrees, saying that since the food is already eaten, we hold that food cannot be eaten a second time, so there is no such requirement. However, Rav Yosi does go on to tell a story of how one year he told his wife that he needed her help cleaning for Pesach, since halacha required him to expel ALL possible bodily fluids. And due to her extreme gullibility, she helped him three times that night. What an Aishess Chayill. Unfortunately, he slept through much of the seder the next night, so he never dared to do it again.

My personal belief is that celebrating Yetzias Mitzrayim is a wonderful opportunity to spend time with the einiklach. Beyond cleaning, you get the mitzvah of preparing the matzois and the ka'arah. During the Seder you are unified with all of Klal Yisroel in celebration. And after the Seder, while cleaning up, you lament the fact that your damn mother-in-law wasn't accidentally left in Mitzrayim.

But the timing of this week's Parsha raises a key question about the overall structure of the parshiyois of the Toirah: Why don't they follow a more intutive order? Why does the Toirah place individual sections out of chronological order, as well as offer multiple repetitions of various episodes and sections?

The standard answer, given by Rashi, is that Moishe Rabeinu, like any good representative of Klal Yisroel, never went anywhere without his cellphone. And as the Reboinoisheloilum was dictating the Toirah, his menuval brother Aron Hacoihain kept on calling. "Moishe, should I have the people pray?" "Moishe, should we circle Har Sinai?" "Moishe, white makes me look fat; can you ask the Aimishteh to change the color of the Koihain Gadol's garments?" Well all of these constant distractions threw Moishe off, and he got the order of the Reboinoisheoloilum's dictation all confused.

I would humbly like to offer a new pshat. I remember as a young talmid I asked my rebbe muvhak, the NPOJHARTHA, why we learned mussar in the morning, gemarra all day, and NACH with mepharshim at night -- shouldn't we study in the reverse order, reflecting the development of Toirah and lumduss? The NPOJHARTHA glowingly gave me a hug, led me by the hand to the front of the bais medrish, and then slammed my head against the top of his shtender. "Until you know the answers yourself, don't ask me such stupid questions, you vilda chaya" he then said.

After pondering this comment for thirty years, I now understand my rebbe's wisdom. Mimunifshuch, if everything in life made sense, we wouldn't have to daven three times a day. Life is confusing. And those of us who don't fall into the trap of seeing everything in black and white must spend our lives struggling with shades of gray. So the Toirah has a few mysteries. If everything was crystal clear, faith wouldn't be a challenge.

The Reboinoishelolum wants to keep us guessing and asking questions. And at the same time, he intends the Toirah to serve as our road map. So don't complain next time you have to vacuum the inside of the car and don't know why. At least as a member of Klal Yisroel you are never expected to change a tire by yourself.

Ah Gutten Shabbos, You Minuval