Rabbi’s message for Shabbat May 30, 2020 – Shabbat Shavuot 2020

Dear Members and Friends of Kehilat Shalom,
In honour of the upcoming Yom Tov of Shavuot, which runs from Thursday night through the end of Shabbat on Saturday night, I share with you the following learning from Rabbi Yaakov Glaser:
The Megilah of Ruth depicts the extraordinary tragedy that grips the family of Elimelech, as one trauma seems to follow another. The family uproots itself to find sustenance in years of famine. Then, while living in an alien environment, Naomi finds herself facing the death of her husband and then of her two sons. Left with but an echo of her family’s legacy, she turns to her two devoted, yet foreign, daughters-in-law, Orpah and Ruth, and declares that they should return to their homes and to their lives. Naomi explains that she has no additional sons with whom they can rebuild this family, and that the most prudent path forward is to dissolve their relationship. Orpah embraces her mother-in-law and departs the family to return to her roots. Ruth, in contrast, steps forward with an overwhelming declaration of comradery and.
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.” Ruth 1:16-17
R’ Yaakov Kaminetsky, Emes L’Yaakov, Avos 1:12, asks: What was the catalyst for Ruth’s decision? What did Ruth see in remaining with Naomi? Her entire association with the Jewish people had been completely saturated with death and destruction! From where does Ruth derive the inspiration to remain with the Jewish people? Where in the megilah do we encounter the magnetism of Naomi to inspire such a deep and profound commitment on behalf of Ruth?
Rav Yaakov explains that there are two types of influence in the world: One is referred to as chinuch, and the other is identified as hashpaah. Chinuch refers to influence through direction and guidance. It is proactive, intentional, and at times even interventional. It is the modality through which parents and educators strive to instill specific ideals and practices into their children. However, notes Rav Yaakov, chinuch is not the exclusive source of influence for children, or for us as adults. There is another dimension known as hashpaah, which comes from the word “meshupah,” meaning “slanted.” A roof is slanted so that the rain that falls on it will slide off the sides of the home. The roof is not designed to intentionally move water from its structure to another place; this happens naturally because of its shape, and as a result, the individual or object below will become drenched. Hashpaah refers to the standing example that is set by those living a life of sanctity and nobility. Independent of the teachings that are conveyed, there is an independent flow of influence that “drenches” everyone in proximity to those who lead their lives personifying what we stand for. Perhaps Ruth’s commitment evolved from the standing example that Naomi set in how to contend with and overcome the vicissitudes of life. Naomi was a mashpia whose entire being radiated the values that would ultimately inspire Ruth to join the Jewish people, and eventually lay the foundation for Malchut Beit David (the Kingdom of the House of David, Ruth’s great-grandson).
From where do we derive the broader hashpaah of Yahadus? From where can we benefit not from the intricacies of expectations but from basking in the legacies of how the heroes of the Jewish people faced their challenges throughout our history?
We can suggest, that to this end, that we have been given the extraordinary world of Tanach. Tanach chronicles the history of the Jewish people, not only by providing specific directives, but by conveying the stories of the personalities who shaped our history. Throughout Tanach, we experience the triumphs and failures of Am Yisrael. The Gemarah in Megilah 14a writes, “Our rabbis taught: There were 48 male prophets and seven female prophets for Israel … Were there no more? … It seems that there were many more, as the beraita states: There were many prophets in Israel, double the number of people who left Egypt. Rather, prophecies that were relevant for all generations were recorded and those that were not relevant were not recorded.”
The narratives and prophesies of Tanach are those that are relevant for all generations. The study of Tanach allows us to internalize how to live the principles and ideals of Torah, both as individuals and as a nation.
May we all merit to grow from the chinuch of our tradition and from its hashpaah as well.
... Rabbi Yaakov Glaser, YUTorah.org (5779)
Wishing you a Chag Sameach and a very, very, very special Shabbat and Yom Tov,
_________________
Rabbi Leonard Cohen
Kehilat Shalom, Calgary
(403) 850-0106
leonardecohen@gmail.com