Yankel the Red Nose Dreidel (sung to the tune of Rudolph)

December 15, 2016 - One Response

Original Chanukah carol by Rabbi Royi Shaffin

Yankel the red nose dreidel

Had a very shiny nose

And if you ever saw it

You would even say it glowed

All of the other dreidels

Used to laugh and call him names

They never let poor Yankel

Join in any dreidel games

Then one foggy Chanukah eve

Kids sat down to play

Yankel with your nose so bright

Won’t you lead our games tonight

Then how the dreidels loved him

And they shouted out with glee

Yankel the red nose dreidel

You’ll go down in history

For more of Shepherd of Israel’s writings:

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The Cave

November 29, 2016 - Leave a Response

By Rabbi Royi Shaffin

Dr. Barnaki gasped for breath. He could not believe he was actually entering the forbidden cave. Fear gripped his heart as he remembered all of the myths and stories that he had heard as a child. Like archaeologists before him who had entered the tomb of Tutankhamen, the great Pharaoh of Egypt, he now was entering the cave of the Patriarchs and Matriarchs, the cave of the royalty of Israel …  and of Islam.

A professor of archaeology at the Hebrew University of Jerusalem, Barnaki understood the full significance of his expedition into this underground dwelling. Above the cave, the area was divided into two prayer spaces, a synagogue and a mosque. Holiness radiated from this place on Earth. Whether one was a believer or secular, the intensity of the energy was palpable.

His expedition was illegal and done under the cover of night through an unknown entry-way. After capturing the city of Hebron and its religious and archaeological treasures during the 1967 Six Day War, including the Cave of the Patriarchs and Matriarchs, also called Machpelah, Israel’s Defense Minister, Moshe Dayan, gave the keys to the holy center to the Muslim Waqf, which held that non-Muslims were forbidden to enter.

This was a contentious place indeed, disputed territory claimed both by Israel and by the Palestinian Arabs. This site in the middle of Hebron, also called Kiriat Arba, was in the heartland of biblical Israel. It was also a place where the Arabs are a majority of the population.  Nevertheless, a small group of religious Zionists had founded a settlement in this area to claim a Jewish stake in this land. Heavily guarded and constantly fearful of terrorist attacks from the surrounding Palestinian Arab areas, this was a gated community in the most extreme sense of the term.

This was also the place of the most infamous violence between Jews and Arabs. “Pogrom” is a term usually reserved for anti-Jewish violent riots in Eastern Europe. Hebron was an exception for there had been a violent pogrom in Hebron in which many Jews were mercilessly murdered by marauding Arabs. It was also the place where a Jewish doctor, who had immigrated to Israel from the United States, decided to take matters into his own hands and spray bullets at Muslims praying in the mosque above the cave. Much blood had been spilled above this cave over the question of its ownership and, indeed, ownership of the entire land. Beneath the mosque and the synagogue was Machpelah, where Isaac, the father of the Jews and Ishmael, the father of the Arabs had buried their father Abraham together as bothers. Barnaki could almost sense Abraham’s heartache that his children were killing each other. Also buried in this cave were Sarah, Isaac, Rebecca, and Leah. Rachel died while on the road and was buried on the way to Bethlehem where Jewish tradition teaches that she cries on behalf of her exiled and suffering children and pleads with God on their behalf.

This cave existed and was a burial place before Abraham bought it from Efron the Hittite for 400 shekels of silver, an exorbitant sum for those days, in order to bury his wife Sarah and to establish this cave as an ancestral plot. One wonders who was buried in this cave before Sarah. One wonders why Abraham paid so much money for this cave and plot of land. Abraham was a businessman and a military general, after all. One finds it hard to believe that he would be so easily swindled.

What unknown qualities did this cave hold? Legend holds that there is magic to this cave, perhaps even a doorway from this world into Eden. Some believe that this is a place where one could come into contact and speak not only with those buried in the cave but with all of the ancestors. According to legend, one who entered too far deep into the cave risked never returning to our world. “Could this be true or was this just a story to keep out grave robbers and the like?” Barnaki thought to himself. “How similar were these stories to those told about the pyramids of the Pharaohs.”

As Barnaki entered the cave, darkness fell over his eyes and a new type of light illuminated his way. It was as if he was in another world. His eyes no longer worked and yet he knew exactly where he was, where he was going, and what was in front of him. He had studied the site using photographs and maps provided by those who had entered the cave before him. For various reasons, they could only go so deep, but he planned to go even deeper.

Deeper and deeper he went. He arrived at a circular room with coins and pieces of broken pottery on the floor. The pottery contained inscriptions in ancient Hebrew script. This script had not been used in over two thousand years and yet here it was before him, an archaeological treasure. Barnaki picked up coins that lay upon the ground. He placed them in the palm of his hand. Among the coins were modern Israeli liras and shekels. This made sense since it was customary to throw coins deep into the cave like into a wishing well.

What surprised Barnaki were the other coins he had in the palm of his hand; a Maccabean coin, a coin from the Bar Kochba rebellion against the occupying Romans and a coin with an inscription in ancient Hebrew which read
שנת ג למלכו של המלך שלמה
The third year of the rule of King Solomon. This was a First Temple period coin, undeniable proof of the Jewish people’s long history in and claim to the land.

Upon the ground were also notes such as people also place in the Western Wall with people’s hopes that God will read their prayers and answer them. From the circular room, Barnaki entered a long corridor which led to a staircase. He climbed up the stairs only to be blocked by a stone wall in the middle of the stairs.

“Who would place a wall here?” Barnaki thought to himself, “During which historical period was the wall built?”  The materials and design of this wall identified it as neither the biblical architecture that he had encountered in the cave so far nor of the architecture of King Herod of Judaea nor of the Muslim minarets built after the Muslim conquest from the Crusaders under the leadership of Salahadin. This wall stood on its own as a unique structure.  Barnaki pushed against the wall and it moved to reveal a small space, barely enough for a small person to maneuver through. Barnaki was no body builder and his small frame came in handy that day as he slid through the small space.

As he crossed to the other side, Barnaki could not believe his eyes. Before him was a beautiful carob tree and a river with waters as blue as the sky, flowing through the cave, but with no end. It just flowed and flowed as if there was no end to the cave, no walls, no beginning and no end. He walked forward and as he did so, the cave became less dark and more full of light, less brown and more green with grasses and shrubbery. It was as if he was no longer in the cave. The river continued to flow through the most beautiful, greenest garden he had ever seen. He saw trees all around him with fruits that seemed to glow. The aroma, the fresh air, and the beauty were exhilarating. In the far off distance, Barnaki saw that the river converged with three other rivers. Thirsty, he put his hands into the river to gather water to drink. Below the river, he realized, was Lapis Lazuli, also called Shoham, a beautiful, semi-precious stone of blue with bubbles of white, like a pure blue sky with fluffy white clouds floating through it. His perception of his surroundings changed as Heaven and Earth, the blue river and a miraculous blue sky above, became one.

Suddenly, he felt something on his shoulder. He looked down to see a hand. He turned around and before him stood an old man with a white beard and the kindest face he had ever seen. Isaac Barnaki immediately felt connected to this stranger. “Come, walk with me,” said the man.
For hours they walked and talked. Barnaki now understood everything; why he was there, who he was, where he had come from, the meaning of his life, and the meaning of all existence. They reached an opening and the old man said, “And now you must go back to where you came from and remember little of our conversation and of what you have just experienced.” “Why?” Barnaki asked. “It is not your time,” answered the wise face before him. “Who are you?” Isaac asked, even though he already knew the answer. “I am Abraham, your father.”

Barnaki walked through the opening to the world that he was a part of, but he was forever changed. He had touched Eden. He had been touched by Abraham. He had entered the cave of Machpelah and returned to our world to tell the tale.
For more of Shepherd of Israel’s writings:

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My Brother’s Keeper

November 17, 2016 - Leave a Response

A modern midrash for our time based on Parashat Vayera, Parashat Toldot, Rashi’s commentary, Talmud Tractate Sanhedrin 89b, and current events
By Rabbi Royi Shaffin
Isaac and Ishmael were playing together. They played hide and go seek. They built sand castles. They laughed together and played together and loved one another, but their mothers hated one another. They were half brothers of the same father, Abraham, but not of the same mother.

One day, the rumor was running through the camp that Abraham was sending away Hagar and her son, Ishmael. The boys were playing when they overheard people talking about it from a nearby tent. Tears started to flow from Ishmael’s eyes. “Our father loves you more than he loves me,” Ishmael said in a tearful voice. “No, this can’t be right. Our father wouldn’t do such a thing,” said Isaac in an attempt to comfort his brother. “It is true. It is true,” said Ishmael, “Your mother made him do it. Why does your mother hate my mother so much?” “I don’t know,” Isaac replied.
“I have an idea,” Isaac said excitedly, “I will pretend to be you. That way, no one will be able to tell us apart. He will not be able to send you away. I will put goat skin on my arms so that I will appear hairy like you and I will wear your clothes so that I will smell like the fields in which you work. I will try to speak with your deep voice and I will tell him that I am you.”
Some time later, God wished to elevate Abraham so God told him, “Take your son.”

Abraham replied, “I have two sons.”

God said, “The one”.

Abraham replied, “I love each of them as if he were my only child.”

God said, “The one you love the most.”

Abraham insisted, “I love them both equally.”

God finally clarified, ” Isaac.”

God continued, “And elevate him to a higher status upon one of the mountains that I will show you.”

Abraham went searching for Isaac, but he could not find him. What he found were two Ishmael’s.
“Which of my sons are you?” He asked one of them.
“I am Ishmael,” he answered.
“And who are you?” Abraham persisted.
“I am also Ishmael,” the other one said.
Frustrated, Abraham demanded, “Which of you is Isaac? A great honor awaits you. Come with me.”
Silence.
Abraham turned around to go back to his tent and try again later.
With his father’s back turned so that he could not see him and distinguish him from his brother, Isaac called out, “Father, I refuse to be honored while you send away my brother and he suffers in silence. God has taught me that…
I AM MY BROTHER’S KEEPER.”

For more of Shepherd of Israel’s writings:

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Lech Lecha – A Poem In Search of Oneself

November 13, 2016 - Leave a Response

By Rabbi Royi Shaffin
Lech Lecha
Go to you
Go for you
You! Go out yonder.
Lech Lecha
Walkety walk
Walkie Talkie
Lech Lecha
Go out
Go in
Go deep inside yourself
To find your self
Turn yourself
Inside
Outside
Like Origami
Twist and turn
Wear your inside on the outside
Lech Lecha
Show your emotions
Be real
To yourself
And to others
Lech Lecha
Go to a place you have never been before
A place you have never seen
Trust in God
Lech Lecha
Try new things
Explore the world
Meet new people
Find commonality with people you think you have nothing in common with
Lech Lecha
Feel emotion
Feel other people’s emotions
Be an open heart
Lech Lecha
Be like Abraham
Do that which is right
Smash idols of apathy and immorality
Lech Lecha
Don’t just sit there
Don’t just sit in one place
View life as a gift, a journey, an adventure
Sieze every moment
Lecha Lecha
Dream
Pray
Hope
Go out and make your most fantastic dreams come true
Lech Lecha to a place that only God can show you… and you shall be a blessing.

For more of Shepherd of Israel’s writings:

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The Jewish Mermaid: A Fantasy Story

November 3, 2016 - Leave a Response

By Rabbi Royi Shaffin
Reb Dovid the fisherman took his boat to go fishing in the waters near his shtettle as he would usually do on an early Monday morning. Only this morning was different somehow. A deep fog engulfed his boat and eery high pitched sounds echoed all around.
Thinking nothing of it, Reb Dovid continued rowing farther and farther into the thick fog. A large fish tail appeared out of the water and disappeared. Reb Dovid got excited. Perhaps this day would produce a good catch.
From a distance, Reb Dovid thought that he saw a beautiful woman in the water, but knew that this was unlikely. He attributed it to his wild imagination. Nevertheless, something inside him told him not to ignore what he saw and he started rowing toward the woman. Various thoughts entered his mind. It could be a survivor of a shipwreck, a dead body, or perhaps he had mistaken a large animal such as a porpoise for a person.
As he approached, it looked more and more like that which he had imagined that he had seen, a woman. Bare breasted, standing upright in the water, the woman was beautiful with dark brown hair decorated with sea shells and dark hypnotic eyes. She smiled at her visitor. He could not help but return the smile. She approached his boat and as she got closer, Reb Dovid realized that she was not swimming with kicking legs and arm strokes but rather up and down with her entire body, like a sea creature. As she approached his boat, she lifted the lower part of her body to reveal a fish’s tail. Reb Dovid almost fainted. He could not believe his eyes.
“Sholom Aleichem,” the mermaid started to speak in perfect Yiddish. Reb Dovid remained speechless for several seconds and then responded with hesitation, “Aleichem Sholom. Who … are you? What are you?”
“Have you ever wondered how come there are so many stories about mermaids?” she responded. “It is because they exist. I’m one of them.”
“You can speak with humans?” Reb Dovid asked inquisitively.
“Yes, of course. I am half human and half fish, so I can speak with both humans and fish. We mer-people have our own language but we also come out of the water to hear and learn the language of the people that live on the land in the vicinity of the waters that we live in. One day, we hope that humans will be more accepting. You have been horrified by us, hunted us, and experimented on us, as well as fallen in love with us. We never know what to expect when we see a human. I saw you all alone on your boat and you looked so very kind, so I took a chance.”
“You speak Yiddish?” he asked in amazement.
“My city is deep in the water, just off the shore of your shtettle. Whenever one of us rises up out of the water, all we hear is Yiddish,” she answered.
“Rebbono Shel Olam (Master of the Universe), I can’t believe it. I’m talking to a Jewish mermaid.”
Reb Dovid paused and thought for a moment. “But how is this possible? I don’t remember this anywhere in the Torah.”
“Are you sure?” she responded.
“You know the Torah?” he asked, surprised.
“Of course,” she responded, “you cannot live so close to Jews and not hear the Torah. Besides, God speaks to us too sometimes. We have a revelation too.”
“Nisim veniflaos (wonders and miracles),” Reb Dovid responded.

“Wait, how rude of me. I haven’t offered you something to eat. Are you hungry? Wait, I don’t even know what you eat.”
“I was right,” the mermaid exclaimed. “You are kind. Thank you. No, I’m not hungry.”
“You see,” she continued, “once there were many of us creatures of mixed breeding. You would call us hybrids. As Greek and Roman stories tell us, there was once a Centaur, half man and half horse. Pegasus was a horse with the wings of an eagle. There were also mer-humans. The Philistines even made one of us their god and called him Dagon.
This was what the Torah means when it says, ‘All flesh had corrupted it’s way upon the earth.’ It is speaking of corruption of the genes. Human beings had corrupted their flesh as well for they had mated and produced offspring with angels. These offspring were giants called Nefilim and Anakim. The Greeks called them Titans. I’m sure you have heard of this. It is in the Torah.
You can also find evidence of this entire story in the Books of Enoch and in the great commentary, Pirkei DeRabbi Eliezer. All of the rabbinic commentators, in fact, say that the three reasons for the big flood during the days of Noah were idolatry, blood spilling, and uncovering of nakedness. Most Jews have been taught that uncovering of nakedness is about incest. The Talmud explains, however, that it also includes mating with other creatures. So, God regretted that He had created the world because creatures, including humans and angels, had mixed it all up and so God decided to destroy it with a flood. All living creatures were destroyed except for Noah and those people and animals with him in the ark.”
“How did your kind survive?” Reb Dovid asked.
The mermaid answered, “Well, first of all, sea creatures obviously had an advantage. If you look at the illustrated cover of a sixteenth century German Bible you will find the answer to your question. We mer-people grabbed on to the ark. In and out of the water we went. Some of us could not hold on, but some of us survived. It was not God’s intention that we should survive. All of the other hybrids were destroyed, but we survived. God had compassion for us and let us remain and our civilization has flourished to this day.”
Reb Dovid, astonished, said, “Wow. What a story.”
“You must not tell people. They may come after us and hunt us,” the mermaid pleaded.
“Your secret is safe with me,” Reb Dovid responded, ” but what is your name?”
“You cannot pronounce it,” she responded. “It is said under the water with vocal cords you, as a human, do not have.”
“Then I will have to name you,” said Reb Dovid. “Your name shall be …
בת ים

Bat Yam
mermaid, daughter of the sea….
but I will have to add the Hebrew letter
ה
to represent God, because you too are a daughter of Adam and Eve. You too were created in the Divine image.
Your name shall be…
בת-יהם
Bat Yahm, daughter of the sea and daughter of God.

For more of Shepherd of Israel’s writings:

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The Beauty and Wisdom of Shabbat

October 28, 2016 - Leave a Response

Rabbi Royi Shaffin
Shabbat candles flicker as the flames dance with the joy of Shabbat. Their light illuminates the world, chases away darkness, and reminds us of the creation of light. We appreciate the gift of sight, the ability to perceive the beauty of the world that God created. We use the opportunity of lighting the candles to connect with our Heavenly Parent and ask for blessings of good health, long life, income and blessings for our families, for children, for peace in the home (sh’lom bayit), for peace in our souls, and for a holy, special Shabbat. While our eyes are covered and we are engaged in conversation with HaShem, we can say anything that is on our minds and ask for anything.
A cup full of wine, the substance of gladness and of sanctification. The cup overfloweth so that gladness and joy should fill our lives. Grapes are the fruit of love. This is our marriage. Lecha Dodi. Come, my beloved… The Shabbat Queen, the Shabbat Bride all dressed in white has entered our synagogues and our hearts. Shabbat is upon us.
Two challahs represent the double portion of mana which God provided for us for Shabbat while we were traveling in the wilderness so that we would not have to work on Shabbat. We are reminded of God’s love, protection, and caring, of having trust in God and in the imperative to rest from all labor on this one day each week.
Sitting around the table we are a family and a community. This is the opportunity to show appreciation for each one of us and the special role we play. Traditionally, a husband sings Eshey Chayil to his wife, calling her his woman of valor.

Children are blessed by both parents invoking the way in which our ancestors blessed their children as well as the birkat kohanim, the priestly blessing with which the kohanim were instructed to bless the people.
“A cathedral in time,” Rabbi Abraham Joshua Heachel calls the Shabbat. Indeed, Shabbat is a time to separate ourselves from all technology, emails, phone calls, demands, and work. On Shabbat we are beyond time and space. On Shabbat we are free to take deep breaths, to rest, to recover from the week, and to re-energize our bodies and our souls.

For more of Shepherd of Israel’s writings:

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Moshe Potter and the Search for the Magic Lulav

October 21, 2016 - Leave a Response

By Rabbi Royi Shaffin

– Inspired by a dvar Torah delivered on Sukkot by Neorah Garcia
Moshe Potter was a star student at Hogwarts. He excelled in every class including “Defense Against the Dark Arts”. He was especially talented in controlling the weather. It is for this reason that the Ministry of Magic placed him in charge of placing the ceremonial spell that would herald the beginning of the rainy season.
Moshe came from a long line of Jewish wizards going all the way back to his great great grandfather, nick-named in the Talmud as Choni Hameagel, Choni the Circle Maker. Choni is known in Jewish history as the greatest expert in bringing down the rain through his magical incantations.
While his cousin, Harry, and that side of the family had mostly assimilated into secular British culture, Moshe’s family was completely observant of Jewish life. His spell book was in Hebrew and Aramaic, older than the oldest spell book in English or Latin and whenever Moshe cast a spell, he was sure to make it very clear where his power was coming from by saying aloud and with great intention, “In the name of [some obscure combination of Hebrew letters that is an unprouncable Kabbalistic name of God]…”
Moshe’s spell was, of course, supposed to be done with the most magical of magic wands, his Lulav, a combination of palm, myrtle, and willow branches representing the shades of the natural world and opening up a doorway to the magical chamber of the Divine waters. He was not the first to have such a wand. Moshe Rabbenu (the original) himself had a natural wand and he used it to do God’s miracles. He even used it to split a sea.
Moshe had placed his Magic Lulav next to his bed, next to his shoes, his hat, his yarmulke, his glasses, his talis katan, his regular wand, his Hogwarts uniform and his quidditch broom, the Nimbus 2000, but when he woke up this morning, it was gone. All of the other items were exactly where he had left them, but his Magic Lulav had disappeared.
He quickly went to the Hogwarts synagogue to say his morning prayers and looked around. Any one of those could be his Magic Lulav. There was nothing to physically distinguish his Lulav from everyone else’s. It, however, had the power to bring down the rain and it was only a few days until Jews all over the world would be praying for rain on Shmini Atzeres.
Never before had it happened that Shmini Atzeres had come upon the Jews and the Jewish wizard with the Magic Lulav had not cast the spell. No one knew if the Divine chambers of water would indeed open and provide life to the planet. It was imperative that Moshe Potter find his Magic Lulav.
Moshe was deep in prayer when he suddenly noticed a snake winding itself around his leg, only this was no ordinary snake. It had one large green tooth and green leaves on either side of its head. The snake opened its green toothed mouth and bit into Moshe’s leg. Moshe fell into a deep sleep. In his sleep, he felt drops of moisture coming down upon him …

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Interview With A Sinner

October 14, 2016 - Leave a Response

Rabbi Royi Shaffin

Yes, I was there. I was one of those who committed the sin, but it is not fair that only Moses gets to tell the story. I want you to hear it from another perspective. Here is my story:

I was finally able to see God face to face. All my life I had dreamed of being in God’s presence and now it had become a reality. I starred into God’s beautiful captivating golden eyes. I lost any sense of reality, looking into those eyes. I was at a spiritual high.
We were dancing and singing. We were also placing all kinds of plants in our mouths and smoking them and smelling them as the air was filled incense. The drumming was hypnotizing. The wine flowed by the bucketloads. We were rejoicing. We were finally free. After 400 years of slavery in Egypt, we were free. Free. Free at last. And Moses, so strict and so serious, was not here.
It was hot and the dancing in the hot Sinai sun made it even worse. People were wearing less and less clothes and pretty soon it became a free love fest. We were making love with everyone in front of God. Doesn’t God believe in love? Aren’t we supposed to love each other? It was a glorious time.
After a few hours my vision was blurry and I couldn’t think straight but I didn’t care. It was better than listening to that man Moses always preaching and punishing.
He had gone up the mountain to receive something from God but was late. We saw, on top of the mountain, thunder and lightening and fire and smoke and shofar blasts. He was surely dead. God had killed him.
Now God had come down from the mountain to be with us, the people. Actually, God came out of the pot of gold. We asked Aaron to bring God to us. We all threw our gold into the pot and out came God.
God was large and powerful. God’s huge, sharp, majestic horns were enough to place fear and awe into any person, but they were also the symbol of lust. We lusted after one another, expressing our God-given biological drives.
God was a fierce animal, majestic and made of gold. And yet, in the form of a calf rather than an adult cow or bull, God inspired a form of wonder and playful enjoyment. There, in front of God, we played.

We are the CHILDREN of Israel after all.
God was perfect. We danced and played and sang and danced and made love in front of the beautiful golden God of Israel and then…

we heard the sound of stone, smashing into thousands of little pieces. Two tablets of stone lay shattered to pieces at the foot of the mountain.

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Psychoanalyzing the Aramean

October 14, 2016 - One Response

Rabbi Royi Shaffin

ארמי אבד אבי

Arami oved avi.

According to Jewish tradition, this verse from the Parashah can be read as “An Aramean tried to destroy my father” or as “My father was a wandering Aramean”. This piece of creative writing is inspired by this duel tradition.

Jacob Ben Aramean sat before his counselor for a late night counseling session with a lot on his mind.
“So,” Dr. Yabok River asked in an inquisitive voice. In fine psychoanalytic tradition, his accent and intonations were the same as the great Viennese-Jewish founder of the science, Sigmund Freud. “What would you like to discuss today?”
“I would like to discuss that horrible uncle of mine, Laban. First he tricked me into marrying Leah instead of Rachel, then he worked me to death, then he wouldn’t let me go and start my own life so I had to leave his house in secret, then he chased me; he was going to kill me for sneaking out, and on top of it all, he tried to pressure me to go to his religious services with him.”
“Didn’t he also take you into his house when you were fleeing from Esau after you tricked Esau out of the blessing?” asked the doctor.
“Yes. But what does that have to do with anything?”
“Didn’t he also give you experience in shepherding?” the doctor continued.
“Yes.”
“Didn’t he also let you marry not one but two of his daughters? Are you not now as related as flesh and blood?”
“I guess so.”
“Isn’t it true that you have been wandering both physically and spiritually?” the doctor continued.
“What do you mean?”
“You have been in search of God all of this time. You have been on a spiritual journey. You traveled from your home to Laban and now you are on your way back home. You fought with your brother and learned humility for as you fled from his wrath, you felt not only your own pain, but his as well. He did not kill your body, but guilt of that which you did to him cut you like a knife. It carved and sculpted out of old Jacob, a new Jacob. You survived many obstacles including cold and heat, traveling in the dark, and being tricked and despite all odds …. you are still here! You have been bargaining with God, sleeping with rocks as your pillow, and crossing rivers. You have fought with both the divine and the human and have prevailed. Stop looking at yourself as the victim. Stop blaming others and stand up tall,” the doctor demanded.
“I can’t. I just got a cramp in my leg from all that sitting in this chair.”
“Nonsense. You should change your name. Then you will feel like a new person.”
“To what?”
“Time is up. I have to go,” said the angel-faced doctor.
“What were you going to say? I’m not letting you go until you tell me.”
“Ok.” the doctor gave in as he was already late for his next appointment. “From now on, your name shall no longer be Jacob, but Israel-the one who wrestles with God.”

For more of Shepherd of Israel’s writings:

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Where Art Thou? – A Poetic Interpretation of Parashat Nitzavim

October 14, 2016 - Leave a Response

Rabbi Royi Shaffin

Where is the Torah?

Where is the Torah?
Is it in the Heavens?
No, it is not in the Heavens
Is it across the ocean?
No, it is not there either.
Do you have to be rich and famous to have the Torah?
No, even a wood cutter and a water drawer can have the Torah
But where is it?
Is it in a far away land?
No, you will not find it there.
Where is my Torah?
Is it at the synagogue?
There you will find a map to the treasure you seek
Is it in the wind?
No, it is not in the wind
Is it in the fire?
Black fire upon white fire it is but this is not a fire that you can see and feel
It is not in a fire
Where can I find it then?
It is here, so close to you
Can’t you see it?
Can’t you touch it?
Can’t you feel it?
Can’t you hear it?
Open your eyes
Open your hands
Open your arms
Open your heart
Open your ears
It whispers
The Torah seeks you and asks
Ayeka
Where art thou?

For more of Shepherd of Israel’s writings:

https://www.barnesandnoble.com/w/the-hollywood-bible-royi-shaffin/1127094132