We must be defined by what we love, not what we hate

[muman613]

Shalom JTF Readers,

Once again I am going to make a suggestion to all long time JTF members. We are all passionate about our beliefs, we all seek to get others to agree that our view of the world is the truth. I too am a zealot when it comes to various issues, and I have offended people I did not seek to offend.

But as much as we hate this, and hate that, we cannot allow ourselves to be defined by our hatreds. As this is the 2nd month of Adar on the Jewish calendar, and the month of Adar is supposed to be a month of Joy and Happiness, we are missing the mark by dwelling on our hatred.

As we hate all those who we consider our enemy, and believe me I know that we must hate the enemy, we often times make those around us our enemies because they don't believe 100% what we believe, and we attempt to tear our brothers and sisters down. By doing this we are not being the light onto the nations that the Jewish people, and those we attract, are supposed to be.

I try to make posts about positive things sometimes. I try to do this by posting a weekly thread in the Torah section with videos teaching the lessons of the weekly portion. I try to be supportive of members who are going through difficult life situations, and I reach out to those who I feel need support.

We should all take a step back from JTF when there are conflicts between members who normally we would be compassionate to. I am guilty as the next for saying inappropriate things to people I consider my ally in the pursuit of the JTF goals. But I often regret saying these things, and I try to make amends.

My plea to everyone reading this is to be a human being, to utilize the grand potential which our G-d has given us. We all can be great human beings if we really try to be. All the secular world tries to deny a holy spark, but we know that it is possible to elevate ourselves above the mundane animal world.

Please consider what I am saying... And have a very happy Purim...

Muman613

[muman613]

That being said, there is a big difference between baseless hatred and righteous indignation against evil.  Righteous indignation against evil is acceptable, baseless hatred is not.  Righteous indignation is produced by love of what is good, and takes offense when good comes under attack.  If we do not love what is good, we will be indifferent to what is bad.  So if we are a true love site, there will be plenty of righteous indignation against evil.

Indeed we hate our enemies. There is nothing wrong with that.

But the command is 'Love your brother as yourself' is a very integral part of Jewish faith. The great Hillel said this encapsulates the entire Torah.

We should seek to rebuke those who are going astray, and refrain from cursing them initially. In general good people want to do good, and yet being human they react differently to rebuke. An honest righteous individual will examine his ways to see if indeed he could have acted in a better way.

My thread is talking to JTF members who for the most part are righteous individuals. Aside from our theological differences, which we agree to put aside for the general good of the entire organization, we basically share the same goals.

JTF members who have been around for many years should be given the benefit of the doubt, and when they do something to irritate us we should not resort to immediately cursing them (not suggesting that anyone here does that)...

[muman613]

I love Israel and the Jewish people much more than I hate the arabs. I love Judaism much more than I disagree with other faiths. I love those around me more than I hate people who may not like me... It is because of this I am a human being, driven by the desire to seek 'Shalom' (which in Hebrew also means 'complete'/Shalayma)...

http://www.shortvort.com/vayikra-parasha/11271-shalom-more-than-just-peace

[muman613]

On this concept of Complete Peace (Shalom)...

My friend once claimed to summarise the opening two sedras of Vayikra with the line ‘give it to the Cohen and he’ll offer it up.’ Now whilst it is true, we do not naturally thrill to the topic of sacrifices (korbanos), there are nonetheless timeless messages to glean from them which are relevant to our non-korbanos period in history. Anyway, one of the types of sacrifice mentioned in our sedra is the korban shlamim. Its uniqueness lies in the fact that it does not come to atone for any given sin and is purely voluntary, acknowledging HaShem for His kindness to us (mefurash Artscroll footnote 3;1). According to the Ramban, shlamim comes from the word shaleim (complete), whilst according to Rashi, the word is from shalom (lit. peace), for the korban shlamim puts shalom into the world. In what way does it put shalom into the world, and why is it specifically the korban shlamim that does this? In traditional form, let’s explore a related issue before returning to our questions. Lets look into the concept and nature of shalom.

The first thing to note is that shalom does not mean a mere absence of war (hippy-style), as several sources point out. For example, the gemarra brachos (64a) notes (and we say it during Friday night and at the end of Shabbes mussaf davening) that ‘Torah scholars increase shalom in the world.’ Now, in terms of picking an example of people who sit passively and do not argue, Torah scholars is not the best choice, for much of the day of a Torah scholar is spent arguing in learning Torah with the aim of working out the meaning of different sources. Moreover, the Rambam states (hil. Chanuka 4;14) ‘shalom is [so] great, that the entire Torah was given to make shalom in the world…’ But if shalom means passivity / placidity, how does one reconcile this with the fact that there is a mitzvah to kill off the nation of Amalek [in its proper time]?

Rather, lets realign our perception of the concept of shalom. As the Maharal (nesivos olam; netiv hashalom perek alef) notes, shalom comes from the word shaleim (complete). Firstly, this means that there is no real major dispute between the Ramban and Rashi above as to the origins of the word shlamim, for shalom itself comes from the word shaleim. And secondly, it allows our initial definition of shalom to be the recognition and achievement of one’s personal and national potential. In short, the reaching of shleimus (‘completeness’). This is why talmidei chachamim increase shalom in the world, for their learning of Torah brings the world closer to its potential in bringing HaShem’s Presence into the world via the study of His Torah. And this too is why the killing of Amalek in no way contradicts the concept of shalom, for killing them off [again, in its time] means removing the embodiment of doubt and their ‘blocking’ HaShem’s Presence in the world (Rashi Shemos 17;16).