Tazria - Ups and Downs In Today's Market
By Rabbi Aron Tendler
This week's Parsha coincides with the end of the month of Adar and the
beginning of the month of Nissan. The opening topic of Tazria deals with
childbirth and its immediate responsibilities for both the mother and the
father. For the mother it pertains to her status of Tumah (restricted
status) and Taharah (unrestricted status) as it relates to the baby's
gender. For the father it pertains to the Mitzvah of Bris Milah
(circumcision) if the baby is a boy. I believe that there is a singularly
important message that can be gleaned from the confluence of the Parsha
with the juncture of these two extraordinary months.
Every month of the year has a unique character and focus. Av is the month
of tragedy, sadness, and punishment. Ellul is the month of repentance in
preparation for judgment. Tishrei is the month of judgment, forgiveness,
and the renewal of our relationship with G-d. Adar is the month of joy and
contentment (Simcha), and Nissan is the moth of redemption, nationality,
and freedom (Geulah).
When focusing on the months of Adar and Nissan it is important to note that
the Torah counts Nissan as the first month of the calendar and Adar as the
last. Nissan is called "Chodesh Harishon - the First Month," and Adar is
"Chodesh Hashneim Asaar - the Twelfth Month." This means that from the
Torah's point of view, the year begins with Geulah - redemption and
concludes with Simcha - joy and contentment.
In Tehilim (Psalm) 100 we find the famous verse, "Serve G-d with joy and
contentment." This statement is far more than the expectation for moments
of joy and contentment. Dovid Hamelech (King David) was expressing what
should be the norm of our relationship with G-d and with ourselves. That
norm is captured in the Todah - thanksgiving offering. As Rav Hirsch
explained, "It (the Shelamim - Todah offering) symbolizes a quest for the
nearness of G-d based on the fact that the person who makes the offering
feels completely at peace, that he does not feel that he lacks for anything."
That is why Psalm 100 was incorporated into our daily morning prayers
except on those days when the Korban Todah was not offered in the Bais
Hamikdash (Temple). It was Chazal's (the Rabbis) expectation that each of
us would prepare for our encounter with G-d (Amidah - Shemoneh Esrei) by
praising G-d for the opportunities of life, regardless of life's seeming
difficulties and inconsistencies (not just the market). By expressing the
contentment and joy contained in the Psalm that begins with the words, "A
song of thanksgiving…" our mindset and focus would be proper for addressing
G-d.
Given the importance of contentment in our personal lives and in our
relationship with G-d, why is Adar, the last month of the Torah's year, the
month for Simcha? I would think that Simcha should be the underlying theme
of every month, even the month of Av - the month of tragedy and sadness.
Allow me to explain.
In addition to death and taxes, life is guaranteed to have ups and downs.
We hope and pray that there will be more ups than downs, but even the ups
are often the result of a process of many other ups and downs. In fact, it
could be argued that success can only be appreciated when contrasted with
failure and the ups of life are only realized and appreciated in contrast
with life's downs. Therefore, when Dovid Hamelech sang forth G-d's
expectation that the norms of our service be "with joy and contentment" it
had to include the downs of life, not just the ups.
The integration of life in all its components is the ideal expressed by the
Korban Todah. A Rav Hirsch said, "…When used with reference to a humman
being it denotes a state in which the person does not feel a gap in any
aspect of his life; he feels that he lacks for nothing… It is that sttate
of affairs in which no component of a person or thing detracts from any of
the others but… there is an organic agreement and interaction amoong all
the parts of the whole…"
The organic agreement and interaction that Rav Hirsch referred to is the
joy and contentment expressed in Psalm 100 and the Todah offering. Of
course there is tragedy, pain, regret, and sadness in life. The deaths of
Nadav and Avihu In last week's Parsha are the source for the laws of Shiva
and mourning. Obviously, the Torah expected us to feel, to cry, and to
mourn; however, the Torah also expected us to be joyous and content. How do
we do both? More so, how do we teach this ideal to our children?
Joy and contentment cannot only be our immediate and instinctive response
to success and pleasure. Simcha cannot only be an emotion that we feel in
our hearts. Simcha must be a state of mind and heart that becomes our state
of being. Simcha involves the understanding of G-d's place in all that
happens. It is predicated upon a deep sense of trust (Emunah) and
dedication to G-d's wishes. It assumes that all that happens in the world
is ultimately for our benefit. (See Rav Hirsch's explanation - Ber. 1:31)
It recognizes our limited, time-bound mortality and G-d's timeless
immortality. It acknowledges G-d's absolute control over all events, from
the beginning of creation until the end of time.
Within the framework of Emunah a person is able to feel vulnerable. It is
possible for the ill to find hope, for the destitute to feel justice, and
for the rich and healthy to be humble. Emunah imposes a divine perspective
on our mortal vision.
Today's stock market is the perfect example. Day traders and other gamblers
can make a fortune, if they are lucky. For most, their joy and contentment
is linked to that moment's success or failure. On the other hand, the
long-term investors do not pay attention to the short-term gains and
losses. That isn't to suggest that the short-term is emotionally ignored;
however, the intellect imposes a more encompassing vision on the market's
life cycle.
There are always going to be financial ups and downs. There will be moments
of great elation and moments of deep concern; however, true success can
only be realized after a period of time. The long-term investor is able to
be vulnerable without being anxious. The immediate set back does not
discourage hope and the immediate losses will most likely correct
themselves. At the same time, the successful know that their gains are not
up to them.
Adar is the month of Simcha. Adar is the last month of the year. However,
Adar does not retain exclusive rights to Simcha. Just the opposite! Adar
says to us, it's the end of the year; look back over the ups and downs, the
successes and the failures. Now look at the bottom line. Adar addresses
itself to the intellect, not just the mind. True, there were moments of
great elation and moments of deep concern, however, what is the tally of
all the ups and downs. Impose our divine perspective on the events of our
lives. Trust G-d and find joy and contentment.
(Note: The meaning of not being able to differentiate between blessing
Mordecai and cursing Haman.)
If we are successful during Adar in gaining a perspective of Simcha, we are
ready to embrace Nissan and Geulah (redemption). What greater redemption is
there than trusting G-d and finding contentment?
(Note: The purpose of the Seder and the underlying meaning behind Chametz
and Matzo. Bedikas Chametz as it relates to Teshuva. The Exodus as our act
of Chesed.)
The sequence of the months, their unique characters, and the lessons they
teach us were intentional. However, they are lessons that we must work
toward, every single year. More so, they are lessons we must teach our
children.
(Note: The end of Birkat Hamazon, "Blessed is the man who trusts in Hashem
and who makes Hashem the object of his trust.")
Parsha Tazria opens with a focus on childbirth and parenting. If the baby
is a boy, the mother is Tameh for 7 days and Tahor for 33. On the eight day
the father must arrange for a Bris (circumcision). If the baby is a girl,
the mother is Tameh for 14 days and Tahor for 66 days. The obvious question
is, why is the father the only one obligated to arrange for the Bris and
why does the Mother double her times if the baby is a girl?
Rav Hirsch explains that the Torah is addressing the role of the father and
mother in raising their children. Common sense and experience dictate that
parents must be role models for their children. Therefore, beyond the love
and care that parents, lavish upon their children regardless of gender, is
the unique role modeling of a adult male toward a son, and an adult female
toward a girl.
The Bris inculcates a baby boy into his national identity and
responsibilities. It is an experience that the baby boy is forced into and
an experience he will not remember; therefore, the focus must be on the
father's obligation as a role model and teacher. That goal must be the
focus of every father toward every one of his sons. It means that the son
will do what his father does. If the father wears Tzitzis, puts on Tefilin,
learns Torah, treats his wife with respect and dignity, then his son will
do the same. However, where do we find a similar ceremony for a mother
toward her daughter?
Rav Hirsch explains that the basic equation of 7 non-clean days and 33
clean days is the process necessary for a woman to deal with her profound
involvement in the birthing of life. The second series of 7 days and 33
days totaling 14 non-clean days and 66 clean days is to focus the mother on
her obligation as the role model for her daughter. If she lights candles,
attempts to understand and appreciate Jewish law, goes to the Mikvah, and
treats her husband with dignity and respect her daughter will do the same.
The daughter may never know and certainly cannot remember that the mother
did so, however, the mother knows - it is for her own sake.
How do we teach Simcha (contentment)? How do we teach Emunah (belief &
trust)? How do we teach our children to prepare for Geulah (redemption)?
Far beyond words and far beyond their formal education will be the examples
our children see in our levels of Simcha and Emunah. If we show our trust
in G-d, if we approach life with joy and contentment, if we live our lives
with passion and honesty, our children will do the same. Is there any
greater gift we could offer our children? Is there any greater freedom?
Copyright © 2003 by Rabbi Aron Tendler
and Project Genesis, Inc.
The author is Rabbi of Shaarey Zedek Congregation,
Valley Village, CA.
