Thursday, June 7, 2012

CSA Potluck at Autumn Blend Organics

http://lancasterfarmacy.blogspot.com/2010/11/lancaster-farm-fresh-cooperative-csa.html
Lancaster Farm Fresh Cooperative, the coop we are a farmer member of hosts many CSA potlucks throughout the growing season. It is a time when the farmers and their families gather with all the CSA members and share dishes they cook from the abundance of amazing produce grown by the 75 farmers in the coop. At a LFFC potluck it is typical to be held on an Amish farm where there are fun activities going on like hay rides, corner ball games and walking tours. This particular gathering was really special to us since a bus load of folks came down from Harlem, NY who started a CSA site for creating access to organic farm fresh food. their blog is harlemcommunityfarmshare.wordpress.com. A number of their folks were part of our CSM and it was so great to meet everyone in person. We heard so much positive feedback about the herbs they have been learning about from us and told us stories about how they were integrating natural health into their lives.












Harvest from Autumn Blend Organics





We had a the best time meeting some of our Community Supported Medicine

Share members who came all the way from Harlem to visit.

Carrie, Chandra, Sojourner, Casey and Eli



Posted by Lancaster Farmacy at 7:32 PM

Newer Post Older Post Home

In-Fear-of-the-Majority

http://www.chabad.org/therebbe/article_cdo/aid/1350919/jewish/In-Fear-of-the-Majority.htm

Share this:






Comment



In Fear of the Majority!





By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

Rosh Chodesh Kislev, 5740 [November 21, 1979]

Brooklyn, N.Y.



To All Participants in the

FIFTH YEAR CELEBRATION of

Chabad Lubavitch-Capital District

Albany, New York



Greeting and Blessing:



I was pleased to be informed of the forthcoming Celebration, and may it be with Hatzlocho [success] in every respect.



In keeping with the time-honored custom to draw a timely lesson from the reading of the weekly Torah portion. It is well to reflect on the story of our Father Jacob which is related in the Sedra [Torah portion] Vayetze, of the Shabbos [Shabbat] immediately preceding the event and continued in the following Sedra Vayishlach.



The Sedra Vayatze begins with the Patriarch's leaving his parental home in Be'er Sheva and going into "exile." Understandably, his heart is filled with apprehension as to what the future holds for him and for the family he intended to raise. But, reassured by G –d's promise of protection and help, he proceeds on his way in the fullest confidence that he will succeed in his life's purpose to carry on and transmit the traditions of his ancestors, Abraham and Isaac, and return home safe and sound. Indeed, as we read on, Jacob succeeded beyond expectation, and despite the adverse and alien surroundings, he was able to raise his children in the finest tradition of his ancestors, to become the Divine Tribes of Israel, the progenitors of our people Israel.



In the following Sedra, Vayishlach, we read about Jacob's return with his blessed family, blessed not only spiritually but also with worldly goods. Confronted by his sworn enemy, his payers were answered again. Foe turn friend, and Father Jacob brings his family home – "complete, whole, and perfect" in every respect, spiritually, physically and materially.



"The experiences of the Patriarchs are a 'sign' for the children," our Sages declare. The story of our Father Jacob is an everlasting source of guidance and inspiration for every Jew, not to be disheartened by the fact that Jews are a small minority among the nations of the world, facing seemingly overwhelming difficulties and challenges. For, with an unshakable will and determination to carry on the traditions of our ancestors and to raise our children in the way of the Torah and Mitzvos [its commandments] without compromise, we are assured of G‑d's blessings, not only to overcome all adversity, but come out of it all the stronger and more complete in every respect.



The spirit of our Father Jacob is very much alive In the Chabad-Lubavitch institutions and animates the Lubavitch activists with exemplary dedication to the cause of spreading and strengthening Yiddishkeit [Judaism]. They surely deserve not only the fullest support, but also personal involvement.



I extend to each and all of you prayerful wishes to go from strength to strength in your continued endeavors in behalf of this vital cause, which is also bound to widen the channels and vessels to receive G‑d's blessings in all your personal needs, materially and spiritually.



With esteem and blessings, M. Schneerson





Introduction To Derech Chaim

http://sn111w.snt111.mail.live.com/default.aspx#!/mail/InboxLight.aspx?n=2123306209!n=516035595&fid=1&fav=1&mid=6c65dde1-af7c-11e1-a594-00215ad88914&fv=1

Introduction To Derech Chaim






Part 1



Dear Subscribers,



The Maharal Series was finished last week and is starting again. To unsubscribe from this class, please visit the Torah.org Subscription Center.



Sincerely,



The Editors



I will begin with the Maharal's introduction to Derech Chaim, where he explains why he called his work "Derech Chaim" the path to life, or eternity. In this section, he elaborates on a number of different issues.



"A Mitzva is a lamp, Torah is light; and reproofs of (moral) discipline are the the path of eternity". G-d put man on this earth in a physical body, which provides a murky environment in which the soul must dwell. To free himself from this darkness, man looks for light to illuminate a path that will lead him in a direction towards the Divine. His intellect can serve as a guiding light, but it is limited in its ability. While it is equipped to help man choose and navigate his personal path and direction in worldly pursuits, it is not able to clearly discern the path that will lead man closer to G-d.



The Torah commands us to pursue just such a path. "You shall walk after the L-rd your G-d...and you shall serve him, and cleave to Him" (Deut. 13:5). This requires man to correctly differentiate between activities that G-d desires and activities that distance man from G-d, something not accurately determinable by the human intellect. [See more on this idea in the introduction to Tiferet Yisrael.] Only the Torah and its commandments can accurately provide this illumination, "For a commandment is a lamp and Torah is light."



A lamp is dependent on physical substances in order to produce its light -- the wick, oil, a reflector -- and that light can be said to be "attatched to" and dependent on something material. Because of this dependence, its purity is diminished compared to a pure and more abstract form of light. A commandment is an act performed by man using the medium of his physical body. Through this act a Divine light is able to attatch itself to that physical body and cast illumination from it, since the act is based on Divine wisdom and the will of G-d. The quality of the Divine illumination of this Mitzvah act parallels the illumination of a lamp.



Torah wisdom, on the other hand, is completely abstract and independent of the material, as is pure light. It is a completely intellectual and spiritual activity, which transcends the physical boundaries of man. Therefore the Torah is compared to pure light.



The Talmud (Tr. Sotah 21a) teaches that Rabbi Menachem the son of Rabbi Yossi expounded on the verse that compares a commandment to a lamp and the Torah to light. Just as a lamp illuminates only temporarily so, too, does a commandment protect (from the yeitzer hara) only temporarily; just as pure light is ongoing illumination, so, too, does the Torah provide ongoing and lasting protection".



This is understood by recognizing that man, as a physical being bound by time, is finite, and commandments which are performed by man using his physical body will have their effect limited by time. Therefore a commandment's protection is only temporary. Torah knowledge, however, is abstract, and being of an intellectual and spiritual nature, it is transcendant, infinite, with no physical attatchments or limitations. Through his connection to Torah knowldege, man is the recepient of eternal protection, since Torah is not bound by the time limitations of the finite.



(What is meant by "protection from the yeitzer hara?" I would suggest that the yeitzer hara be understood as the forces of confusion and external dependencies that exist within man, making him susceptible to sin. When man has a clarity of what is expected of him, and he has the independence to act on that vision, he has freed himself from the yeitzer hara. While man is performing a mitzvah, he is in a temporary state of clarity and independence, and is insulated from committing a sin. But that state doesn't necessarily last very long after he has completed the Mitzvah, and he can revert to a state of confusion, as well as dependencies, both physical and social. Torah study, on the other hand, gives one clarity of vision and purpose which continues even after the Torah has been learned, and insulates one from the drives of the yeitzer hara on an ongoing basis.)



In summary, Torah and Mitzvot are the guiding lights which lead man to the fulfillment of his complete purpose of existence, which is to develop a closer and closer attachment to G-d. (It should be noted, adds the Maharal, that the fulfillment of one's purpose is the motivating force that drives every living creature, and is the subconcious factor governing every creatures activities.)

Proverbs continues: "...and reproofs of discipline are the path of life." "The path (or "ways") of life" are not Torah commandments (which were referred to in the first half of the pasuk) but are moral disciplines that man's intelligence dictates should govern his life. We will explain why discipline is considered the path to life.




The Midrash comments on the verse (Gen. 3:24) "Lishmor derech eitz hachaim" ...to guard the path to the Tree of Life: Derech Eretz (ethical behavior, alluded to with the word "derech") preceeded the Torah (alluded to by the phrase "eitz hachaim) by 26 generations. (The Torah was given on Sinai during the 26th generation after creation. There were 10 generations from Adam (1) to Noach (10), another 10 generations until Avraham (20), followed by Yitzchak (21), Yakov (22), Levi (23), Kehat (24), Amram (25), and Moshe Rabbeinu (26) in whose generation the Torah was given. Derech Eretz, however, existed in the world from the time of creation, 26 generations earlier.)



We need to understand why Torah is represented by a tree, and derech eretz (proper worldly conduct) by a path. This will be explained next week.



Spiritual study and the command to work




Torah Study vs. Earning a Livelihood, Part I





Chapter 2, Mishna 2(a)







"Rabban Gamliel the son of Rabbi Yehuda the Prince said: Good is Torah study together with a worldly occupation, for the exertion in both makes one forget sin. All Torah study without work will result in waste and will cause sinfulness. Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members'] forefathers will help him, and their righteousness endures forever. And as for you, [says G-d], I will grant you much reward as if you accomplished it on your own."



The first section of this mishna discusses the importance of self-sufficiency and earning a living. In spite of the primacy of Torah study in Jewish life, we are obligated to pursue the "ways of the land." (This is the literal translation of the Hebrew expression used in our mishna -- "derech eretz." The term is often used in reference to a worldly occupation -- and this is how the vast majority of the commentators understand it here. Sometimes the term more generally refers to all forms of proper and healthy interaction among men.)



Our mishna offers two reasons why we must support ourselves. The first is that Torah study combined with work causes one to "forget" sin. The simple meaning, as some commentators understand (Rabbeinu Yonah, Bartenura, R. Hirsch), is that if one holds down a full-time job and studies Torah in his remaining time, he will be too busy (as well as exhausted) to think about sinning. Idle time leads to wandering minds, fantasizing, and cooking up all sorts of wild schemes (Mishna Kesuvos 5:5). (As I once heard R. Noach Orlowek of Jerusalem observe, Pharaoh was actually the first one to point this out. When Moses and Aaron first approached him asking that he grant the Jews a few days off, Pharaoh's immediate reaction was: Make them work harder; they must have too much time to daydream. See Exodus 5.)



Another explanation of "forgetting" sin (Rashi, Meiri, see also Ruach Chaim) is that the combination of Torah study and self-sufficiency will safeguard a person from temptation. If we earn enough to make ends meet, we will have no overpowering temptation to steal from others. Further, if at the same time we study Torah, we will have the moral bearings to protect ourselves from temptation. We will develop a stronger sense of right and wrong, and we will incorporate the Torah's dictate of being happy with one's lot. Finally, the mere fact that we are not pursuing our careers relentlessly but are dividing our time between that and Torah study will stay the often insatiable drive for money and prestige.



The second reason offered by our mishna is that Torah study alone will result in "waste" and "sinfulness". The meaning is clear. One might think he is "saving" himself time by studying Torah without interruption. Money, however, is a problem which does not go away (does go away?), and such a person will soon be reduced to poverty and want. He will then have to start running around looking for some alternate means of support -- and the search will likely be frustrating and ongoing. He will be tempted to beg, cut ethical and legal corners, accept handouts, or outright steal in his desperation, all of which will lower his integrity and self-respect -- and all because he was too "holy" to be responsible for himself in the first place.



And so, as R. Gamliel concludes, the end result will be "waste": Rather than his full-time study saving him time, such a person will become so occupied with the pursuit of money -- both mentally and emotionally -- that he will have neither time nor composure to study very much at all -- certainly far less than had he put in the necessary time into his profession and then devoted his remaining worry-free hours to the study of Torah.



The Sages state this even more clearly later in Pirkei Avos: "If there is no flour (dough?), there is no Torah; if there is no Torah, there is no flour" (3:21 www.torah.org/learning/pirkei-avos/chapter3-21b.html). Without a steady means of support -- not of wealth or extravagance, but of support -- there is not only "waste": there is no Torah whatsoever. There is simply no other way about it.

The commentator Rabbeinu Yonah (of 13th Century Spain) adds yet another important angle to this discussion. The psychological effects of not supporting oneself can as well be devastating. Even if one theoretically could subsist on handouts, it would destroy his self-esteem. Living off of others is antithetical to practically all of human virtue. King Solomon wrote: "One who hates gifts will live" (Proverbs 15:27). If one gets by without a sense of being productive himself, he does not have true life. Life is accomplishment and productivity. Sitting back expecting to be handed a welfare check destroys a person and his will to make something of himself. Such a person may feel he's pulling a fast one, getting something for nothing, but -- to invoke a cliche you haven't heard since grade school -- he isn't cheating anyone but himself. (Not that anyone took it very seriously back then, but perhaps we've all matured a little since.)




We learned earlier: "Love work and despise high position" (1:10 www.torah.org/learning/pirkei-avos/chapter1-10.html. We should want to work and make something of ourselves. And our agenda should be our own productivity, not our prestige or position on the totem pole. The Talmud writes: "One should flay carcasses in the marketplace and earn a living. He should not say I am a Priest, I am a great man and such work is beneath me" (Pesachim 113a). There is no such thing as being beneath one's dignity to put in an honest day's work. Work is what *gives* us our dignity, as well as our sense of self-worth.



sThe Sages thus view earning a living as a binding obligation, not so different from the many other mitzvos (commandments) of the Torah. (Or at least as an obligation upon one member of the family. In the kesuvah (or ketubah), the marriage contract between husband and wife, the husband assumes responsibility for the financial support of the family.) Likewise, the Talmud teaches us that a father is obligated to teach his son a profession, just as he is obligated to teach his son Torah (and to swim for that matter) (Kiddushin 29a).

There is, however, perhaps a single issue far more critical than everything we have written thus far. Maimonides (Mishne Torah, Talmud Torah 3:10) writes as follows: "Whoever thinks he will study Torah and not work and will be supported from charity, profanes G-d's Name, shames the Torah, darkens the light of knowledge, causes harm to himself, and takes his life from this world. For it is forbidden to derive benefit from the Torah in this world." (Anyone who has studied the works of Maimonides knows that he very rarely waxes poetic. His Hebrew is elegant in its simplicity and clarity of style, but he virtually never wastes his words or gets carried away. The above-quoted passage is practically one of a kind.)

One who thrusts himself and the burden of his support upon others is not only harming himself in all the ways we discussed above. He is desecrating the Name of G-d. Of all people, it will be the Torah scholar who is degraded, who appears to the masses as the nuisance and pathetic beggar. He will disgrace not only himself but the Torah he represents. And this is a desecration of G-d's Name of the highest degree. Rather than the scholar's Torah study earning him the respect and admiration of the masses, he will be scorned and derided -- and it will so reflect on the Torah he is supposed to uphold.




(For that matter, R. Berel Wein has observed that it was a far better arrangement in the days when the community rabbi did not draw a salary from his congregation. (We'll talk about such exceptions to the rule next week, G-d willing.) Once the rabbi is beholden to his constituents -- even for a well-deserved paycheck -- he will not be able to wield authority and speak his piece in the manner he sometimes must. The laymen hold the purse strings and run the board. The rabbi must answer to them rather than they to him.)

Thus far we have made a strong case against Torah study without sufficient means of support. Everyone without exception, it seems, should be earning his keep. However, as with most things in Judaism (and life), there are two sides to every issue. G-d willing next week we will explore some of the exceptions to this principle and their practical applications.