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Parsha Perspectives

by RABBI LABEL LAM

כי המצוה הזאת אשר אנכי מצוך היום לא נפלאת הוא ממך ולא רחקה הוא… כי קרוב אליך הדבר מאד בפיך ובלבבך לעשתו

“For this commandment that I command you today – it is not hidden from you and it is not distant… Rather, the matter is very near to you – in your mouth and your heart – to perform it.” (Devarim 30:11,14)

Moses’ words to the Jewish people in the above verses are certainly encouraging – except for one important detail: The Torah does not explicitly mention which commandment is not hidden and near to perform.

Nachmanides states that the verse is referring to the commandment of repentance, based on the previous ten verses, which describe the Jewish people’s eventual repentance and redemption. The root of the Hebrew word for repentance (teshuva) appears seven times in those verses. (See Devarim 30:1-10)

Rashi explains that the commandment in question is the obligation to study the wisdom of our heritage. According to Rashi, the verse states that the Torah is “not in heaven,” beyond the grasp of ordinary individuals. Rather, it is something that is accessible to each individual on his or her own level of understanding. Rashi does state, however, that the verse is indicating that if the Torah were in fact in heaven, we would still be obligated to make great efforts to search it out.

Whether Rashi or Nachmanides is ultimately correct, it is clear that the common theme of the verse is that the process of growth and self-improvement is, apparently, close at hand and easily within our grasp.

However, this leads to questions of its own. First, for most people, the goal of achieving true self-improvement is anything but easy or near. Ask anyone who has tried to lose weight or change a bad habit.  This is all the more true when the changes have to do with a person’s spiritual aspirations. According to the Kli Yakar commentary, there is an even deeper issue involved. When a person commits himself to embarking on a new spiritual path, he is often plagued by fears that, given how far he has strayed from the proper path, his plan to change will meet with failure.

The verse answers these questions by stressing that the ability to recreate ourselves is “in your mouth and in your heart to perform it.” In other words, as soon as we fully resolve to make positive changes in our lives, then what once seemed a remote and distant possibility is now within our grasp.

The following personal recollection illustrates this point:

Many moons ago, I was just an all-American guy, a recent college grad living and working in the big city, New York. For some reason, I found myself in a small mid-town Synagogue on “Saturday” mornings, regardless of where I had been on Friday night.

Sitting in the back of the synagogue, I would read the archaic, “thy’s” and “thou’s” – the Old English style of translations that they had back then. I never knew what page we were on, but it did not matter much at the time. I stood and sat when everyone else did.

The words in the siddur tickled my imagination. I often glanced over at the Hebrew side of the page wondering what it really said. I knew something major must have been lost in translation, yet I had no idea how I would ever access those words in a meaningful way.

One weeknight, back at my Manhattan apartment, I turned on the desk lamp and with trepidation opened up to page one of Genesis and started to read in Hebrew for the first time since my Bar Mitzvah. “Breishit…Bara…Elokim.” The words crawled out slowly from my mouth, and by the time I had finished the first verse, my heart was pounding wildly – but not in pain. It was actually pleasant!

That simple exercise of reading triggered an inner ovation. I realized that, somehow, my soul had been patiently waiting a long time for me to say those words of Torah. I was intrigued to know more, and I followed that path.

The words of Torah that I read with my mouth opened up new thoughts and avenues in my heart, which led me to act on my newfound inspiration. What I thought was far had become very close indeed.

As we draw close to the High Holidays, the notion of instituting major changes in our life may at first appear to be a task too daunting to even consider. Not only is it difficult to imagine our “new selves,” it is equally difficult to actually take the steps required to recreate ourselves in that image.

This week’s portion teaches us that renewing our path in life in ways that reflect our true desires is not really distant at all. It is as close as our heart wants it to be.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. STRANGER OCCURRENCES

“The latter generation will say – your children who will arise after you and the stranger who will come from a distant land; and they will see the plagues of that Land and its illnesses that G-d has inflicted upon it.” 29:21

The latter generation will say – These verses speak about those who enter the Land of Israel and eventually learn from its original inhabitants to worship idolatry, an unforgivable sin in the eyes of the Almighty. Such folks will be driven out of the Land with a vengeance. However, rather than rail against the unflinching judgment of the Almighty, the latter generations will appreciate the need for such measures and lay the blame where it belongs: at the feet of the perpetrators. – Rabbi Yosef Bechor Shor

Rabbi Chaim Vital writes that the words, “And the stranger who will come from a distant land,” allude to the Roman Emperor Nero, who came from his distant land to destroy Jerusalem. When he saw the greatness of G-d, he decided against serving as His instrument to destroy Jerusalem, deserted the Roman army and converted to Judaism. One of his descendants was the illustrious Rabbi Meir, a prominent Torah sage quoted thousands of times in the Mishnah and Talmud. Interestingly, the first letters of the Hebrew words in this phrase, “Who will come from a distant land,” are Mem, Yud, Aleph, Reish. Taken together and rearranged, they spell “Meir.”

2. PAIN-FREE CIRCUMCISION

“And your G-d will circumcise your heart and the heart of your descendants, to love your G-d wholeheartedly and with all your being, in order that you may live.” 30:6

Will circumcise your heart – This verse speaks about life in the Messianic Era, when one will no longer crave material pleasure and temptation and will instead naturally be inclined to choose heightened spirituality and greater refinement of character. In man’s current state, the natural purity of heart with which one is born with hampered by the ever-present desire for material goodness. These will be removed through “circumcision” as predicted by the verse. – Ramban

Your heart and the heart of your descendants – The Hebrew for these words is, “Ess Levavchah V’ess Levav…” The first letters of each word taken together spell Elul, the month that precedes the Days of Awe. The verse hints to the idea that this month is an auspicious time for one to repent, for one who does so can expect Divine assistance in the form of a circumcised heart, which makes it immeasurably easier to serve Him. – Baal HaTurim

Will circumcise your heart – There is so much confusion in the world, and discerning truth is not always simple. Through “circumcision of the heart,” G-d will help us see and perceive truth more clearly, a factor that is critical to making better decisions. – Sforno

Rabbi Yissachar Dov of Belz wondered how the verse can promise that G-d will intervene to assist us in serving Him better when the Talmud writes that “All is in the hands of heaven with the exception of fear of heaven.” He explains that indeed, G-d has no wish to interfere with our spiritual lives, even to pull us in the direction of enhanced Divine servitude. Nevertheless, the nature of a Jew is that when he sins or behaves in discord with his Creator, his heart is heavy, and he is dragged down by it. This ultimately affects his quality of life in numerous ways. Quality of life is certainly an area in which G-d is happy to get involved and for that reason, He will assist us in making better decisions once we show a desire for His assistance.

3. NEVER ENOUGH TORAH

“Moses commanded them, saying: ‘After seven years [of Shmittah] have concluded, on the holy day of the Shmittah year, during the Sukkot festival. When all of Israel comes to bask in the presence of your G-d in the Place that He chooses, you shall read this Torah before all of Israel for them to hear.’” 31:10-11

After seven years have concluded – During the first year of the next Shmittah cycle (the Sabbatical year), meaning the eighth year. Why, then, is it referred to as “the Shmittah year,” if it’s really the beginning of the next (seven-year) cycle? Because there are still Shmittah restrictions which apply [i.e. with the seventh-year harvest, which overlaps after the seventh-year has departed]. – Rashi

The Shmittah year was designated in part to allow those who worked the field [a significant segment of the population] time to engage in Torah study, something usually beyond their ability due to the stresses of farming. The expectation was that they’d use the Shmittah year to make up for lost time. Why then, did the Torah mandate that at the onset of the eighth year, they had to engage in a public Torah reading? Didn’t they just devote an entire year to this purpose? Ahavas Yonasan [Rabbi Yonasan Eibshutz zt”l] explained that surely the farmers were eager to get back their fields and resume their daily habits. The Torah, however, wished to convey to them the importance of making Torah a part of their daily routine and not to be satisfied with the once-every-seven-year routine that they may have practiced until then. Instead, while a full year of study every seven years is mandatory, it is also critical for them to engage in daily study, if only for short periods of time, throughout the six years of toil.

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Partner Talk

THESE ARE THE SONS OF NOAH…

by RABBI ELAZAR MEISELS

Dear Rabbi Meisels,

I am a member of a Bible study group here in Wisconsin. One of the guys in the group receives the weekly email from Partners in Torah, and we enjoy discussing the Jewish teachings as they apply to the Five Books of Moses. Last week, in  your response to Dina, who wondered why the Children of Israel don’t proselytize, you mentioned the Seven Noahide Laws, but did not explain what those are. Could I trouble you to provide that information and anything else that might be relevant to me as a non-Jew?

Thank you,
Karl W.

Dear Karl,

The Seven Noahide Laws are a set of obligations which were first given to Adam and then to Noah. Since Noah and his three sons were the lone survivors of the Great Flood, all of humanity are considered their descendants, and known collectively as Bnei Noach – Children of Noah.

The Talmud [Tractate Sanhedrin 56a] recounts seven categories of prohibition that apply to Bnei Noach: 1 – idol worship; 2 – taking G-d’s name in vain; 3 – homicide; 4 – forbidden sexual activity; 5 – theft; 6 – consuming flesh taken from an animal while it was alive; 7 – The obligation to create and enforce a system of law. The seven commandments are incumbent upon all of humanity.

While this list might appear nominal, these seven commandments are general categories which include many specifications. For example, the prohibition against sexual promiscuity includes both adultery and the various forms of incest. Additionally, it is noteworthy to mention that although these laws predate the 613 commandments given at Mt. Sinai, they were included in that presentation to the Jews, albeit in a greatly expanded form.

One may wonder at what age these laws become obligatory. Is there a form of “Bar and Bat Mitzvah” that takes place at age 13 or 12? The prevailing opinion is that Bnei Noach become obligated in these commandments when they reach intellectual maturity, as opposed to any one particular age.

Perhaps the most intriguing aspect of the Seven Noahide Laws is the obligation to set up courts that enforce the law. Maimonides [Laws of Kings, 10:14] states that the obligation is to create a justice system that will enforce the other six laws:

“They must create courts and appoint judges in every province to enforce these six commandments…for this reason the inhabitants of Shechem were liable for capital punishment, since Shechem [their leader] kidnapped [Dina], and the inhabitants saw and knew this and failed to act upon this knowledge.”

Nachmanides [Genesis 34:14], on the other hand, understands the obligation to set up a system of courts as a much broader imperative. It encompasses not only the obligations of society to enforce rules, but it also obligates society to create general rules of law governing such cases as fraud, overcharging, repayment of debts and the like.

Another issue which comes under great attention is whether a Jew is morally obligated to teach Noahides the Seven Laws and ensure their observance. Even those who are of the opinion that this is not necessary, most likely would agree that it is a meritorious thing to do so. This approach can be substantiated by the story in which G-d instructed Jonah to visit the city of Nineveh, a pagan city, and urge them to repent.

There are a growing number of non-Jews today who have left some of the more popular western religions and are practicing Noahides. Two popular websites offering information and support are www.noahide.org and http://noahidenations.com/. There are some excellent books on the subject as well.

Wishing you all the best!
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

Parshas Nitzavim begins on the last day of Moses’ life, as he was about to formally transfer leadership to Joshua, who led the Jewish people in the conquest of the Promised Land. Moses gathered the entire Jewish people – all strata of society – and again entered them into the covenant with G-d. (Devarim, 29:9, Rashi)

One element of this new covenant is that upon crossing the Jordan River, the Jewish people would become fully responsible to ensure that each individual in the nation does not sin. However, this responsibility extends only to sins committed publicly. Moses reassured the people that private sins are judged by G-d. (Devarim 29:28, and Rashi)

א) Why would the death of Moses, tragic as it was, require a new covenant between the Jewish people and G-d? Leaders come and go; why would it be necessary to reestablish a covenant at this juncture?

ב) Since it is impossible for anyone to know what sins another person commits in private, what possible basis could the Jewish people have had for thinking that they would be responsible for such sins?

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Parsha Summary

Nitzavim, the first of this week’s double portion, opens on the last day of Moses’ life, on which he formalized a new covenant between the Jewish people and G-d. This covenant was in force not only for the generation about to enter the Land of Israel, but also for all generations to come.

This covenant included some new elements that had not been present before, including the idea that the members of the Jewish nation are responsible for the spiritual well-being of their fellow Jews. While hidden sins are for G-d to address, those sins which take place in public must be rectified. The nation is not permitted to simply “live and let live.”  Doing so is in fact a formula for individual – and national – disaster and ruin.

Moses next prophesized the eventual repentance and redemption that the Jewish people will experience at the end of days – after the many trials and tribulations, exiles and oppressions they will face over the course of history. G-d will see that the nation has returned to Him with all of their heart and all of their soul, and he will respond in kind by bringing the Jewish people back to their Land and showering them with renewed blessings.

The Jewish people entered into a covenant that compelled them to keep the Torah in its entirety and to ensure, to the greatest extent possible, that each individual does the same. However, Moses reassured the people that this is not an impossible task. The Torah is not something that is only meant for the elite, nor is it something far away from each individual. Rather, it is something that is understandable to, holds meaning for and must be studied by every Jewish person, each according to his own level.

Nitzavim concludes with Moses exhorting the nation to understand that G-d placed a free-will choice before them at this time. Life and good, and death and curse. Choose life, Moses declared, so that they could enjoy the destiny G-d promised to Abraham, Isaac and Jacob.

The double portion continues with Vayeilech. Having sealed a new and eternal covenant with the Jewish people, the time had come for Moses to take leave of the nation. On this final day of his life, Moses walked through the camps of the Twelve Tribes, bidding them farewell. He had lived 120 years.

Moses summoned Joshua before the eyes of the entire nation and reassured them that with Joshua as their leader, G-d would bring them into the Land of Israel and destroy the nations before them.

At this juncture, the nation was given a commandment to gather at the Temple every seven years, during the Succos holiday after the Sabbatical year. There, the King would read from portions of Devarim, reaffirming the need to maintain allegiance to G-d and to the covenant, and reward and punishment. This commandment is known in Hebrew as Hakhel, and is incumbent on the entire nation – men, women and children.

As Moses’ end drew near, G-d warned him and Joshua that the Jewish people would indeed stray from the path of Torah and would suffer punishment accordingly.

The portion concludes with G-d commanding Moses to compose the next portion, Ha’azinu. This portion was written in poetic form – a “song of testimony” – that called upon the heavens and earth to bear witness regarding the eternal nature of the covenant between G-d and the Jewish people, and their obligation to uphold the Torah for all time.

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Parsha Perspectives

by RABBI LEIBY BURNHAM

והיה כי תבוא אל הארץ אשר ה’ א-לקיך נתן לך… והלכת אל המקום אשר יבחר ה’ א-לקיך

“You shall take of the first of every fruit of the ground that you bring in from your Land that your G-d gives you, and you shall… go to the place that your G-d will choose.” (Devarim 26:1-2)

This week’s portion, Ki Savo, begins with the laws of the First Fruits (Bikkurim), which require a farmer to take the first ripened fruits of his produce to the Temple and present them to the Kohen. There, the farmer would declare his gratitude for G-d’s guiding hand throughout Jewish history, from our inception as a people until that very moment.

The Daas Zekeinim commentary raises a question regarding the placement of this commandment at this juncture in the Torah. Immediately preceding this commandment is the commandment to eradicate Amalek (Devarim 25:17-19). What is the inherent lesson in placing the commandment of First Fruits immediately after the commandment regarding Amalek? The answer can be found in the nature of Amalek’s attack against the Jewish people as they left Egypt.

Upon hearing of the miracles in Egypt, the nations of the world greatly feared G-d and the Jewish people. No one dared lift a finger against the Jews. When Amalek attacked, he knew he would lose. However, winning was not his goal. His goal was to show the world that the Jews did not enjoy any special Divine protection and that their fate was subject to the same variables as other nations.

In recounting the battle with Amalek, the Torah states: “Remember what Amalek did to you… that he happened upon you on the way… and he struck… when you were faint and exhausted, and he did not fear G-d.” (Devarim 25:17 -18) The Hebrew translation of the word “happened” implies just that – a chance occurrence which is done with no planning or forethought. (See Rashi, Devarim 25:18)

A close reading of the verses, however, shows that Amalek’s attack was anything but “chance.”  His army knew when, where and who to strike, and exactly why they were going to war. Why, then, does the Torah use the term “happened” to describe Amalek’s tactics? The answer is that Amalek’s raison d’être was to convince the world that everything that happens is by chance, with no Divine guidance behind the scenes.

The idea of a higher power controlling the destiny of individuals and nations was an anathema to Amalek. Instead, he believed that everything that happens in the world is random and not predestined – no Creator, no G-d guiding current events, and no G-d with knowledge of right and wrong. Even when one nation attacks another, it is just happenstance, rather than part of a Divine plan.

This is why the commandment of Bikkurim, the First Fruits, appears immediately after the commandment to destroy Amalek. Bikkurim is a mitzvah that ingrains in us a sense of gratitude to G-d as the source of everything we have been given – our nation, our history, our land – even the fruits of our own labor.

After working on his field for an entire season, day in and day out, a farmer could very well feel that the success of his crops belongs wholly to his hard work, rather than as a result of any assistance from Above. Instead, the farmer declares his understanding that G-d is not only the driver at the helm of Jewish history, but also the source of his own personal bounty.  In so doing, he strengthens the awareness of G-d’s presence in the world and adds another nail in Amalek’s coffin.

The following anecdote illustrates this point: An American news reporter once asked David Ben Gurion, the first Prime Minister of Israel, how it was possible for the fledgling Jewish state to have any realistic hope of surviving, let alone thriving, amidst a sea of hostile enemies. In response, Ben Gurion simply stated: “In Israel, in order to be a realist, you must believe in miracles.”

We live in a time when the news media, academia and society in general are all collaborating to create a tremendous sense of doubt regarding Jewish values, the role of the Jewish people in the world, and even our own history as a people. Reflecting on the many blessings G-d has brought and continues to bring to us, both as individuals and as a nation, is a powerful tool to dispel such doubts and replace them with a sense of hope and inspiration for the future.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. WHAT WILL THE NEIGHBORS SAY

“Cursed is one who dishonors his father and his mother.” 27:16

Dishonor – Dishonor of one’s parents often takes place in a private setting and is not punishable in court. That is why the Torah placed a curse upon one who is guilty of this disgraceful behavior lest he think that he can get away with it. Included in this is doing something dishonorable that is not specifically directed at them, but nevertheless causes them shame. – Malbim

Dishonors his father – Included in this is one who behaves in a manner that troubles his parents, reasoning that they will eventually forgive him because they would not wish for him to be punished. While they may forgive him, the Torah places a curse upon him. – Meshech Chochmah

It is said that as a young teenager, the Brisker Rav [Rabbi Yitzchak Zev Soloveitchik zt”l], was seen jumping through the window of his house rather than entering through the door. When questioned about his strange behavior, he explained that his sainted father, Rabbi Chaim of Brisk, insisted on standing up whenever he entered a room because he felt that his level of Torah scholarship demanded that he be shown honor. The young boy could not tolerate the thought that his own father would stand up for him, so he decided to enter the house in a manner that would avoid passing through the room where his father studied throughout the day.

2. LAND’S END

“Moses and the Levitical priests [i.e. the Kohanim] spoke to all of Israel, saying: ‘Pay heed and listen, Israel, today you have become a nation to your G-d. You must therefore obey your G-d and guard His commandments and decrees, as I am prescribing them to you today.’” 27:9-10

Moses and the Levitical priests – This term refers to the tribe of Levi, which includes the Kohanim and the Levites. It is notable that the tribe of Levites joined with Moses in conveying this message to the Israelites, something unique to this episode. Why were they not among those whom Moses addressed during this speech? Earlier the Almighty had entered into a covenant with the Jewish people, which they subsequently violated when they worshipped the Golden Calf. Moses was now leading them into forging a new covenant with the Almighty to replace the earlier broken one. The tribe of Levites, however, had not participated in that sin, and therefore they were not in need of a new covenant. Therefore, they were able to join Moses in helping the Israelites forge a new one, rather than be numbered among those who were required to do so. – Meshech Chochmah

Today you have become a nation – Since you have accepted upon yourselves to observe the Torah and mitzvos, I consider it as if today you became My nation. G-d’s love for us was as strong on that day as on the day that we stood at Sinai and accepted His Torah. – Rabbi Yosef Bechor Shor

Rabbi Samson Raphael Hirsch zt”l points out that Moses said these words prior to their entry into the Land of Israel. “Today you have become a nation,” said Moses, although they hadn’t yet entered the Land. How, indeed, did they become a nation if they didn’t even have their own land? Don’t nations require a land to be considered a nation? Moses explained to them that the Jewish people are not like all other nations. Our national identity is not tied to a land, but to the special bond we have with the Almighty through adherence to Torah and mitzvos. We are a nation by virtue of the fact that we accepted upon ourselves Torah and mitzvos. Moses knew that there will come a day that we will be driven from the land, yet, we will not lose our identity because we will still have Torah and mitzvos.

3. SHHHSH! IT’S A SECRET

“Cursed is one who strikes his fellow clandestinely.” 27:24

Strikes his fellow clandestinely – This refers to one who speaks lashon harah [evil speech]. – Rashi

Strikes his fellow clandestinely – This refers to murder, which is one of the three cardinal sins and which non-Jews are also warned against committing. Included in this category is lashon harah, which is a form of murder. – Malbim

Ksav V’Kabbalah writes that the Hebrew word used for fellow, “rei’ehu,” is a term that indicates kinship. This is because the verse intends that the victim be an upstanding person. It does not refer to those who engage in conflict and cause disharmony among men, because it is perfectly permissible to speak ill of such people and to point out their shortcomings in order to limit their ability to harm others. This dispensation, however, only applies when one’s intent is for the sake of heaven, not in order to exacerbate the existing conflict.

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Partner Talk

KNOCK, KNOCK, KNOCKING ON HEAVEN’S DOOR

by RABBI ELAZAR MEISELS

Dear Rabbi,

I am one of those rare “southern-fried” chosen, as I am Jewish girl living in the Deep South.  While I love my hometown, one thing I do not enjoy is the “kindness” of strangers and missionaries who are constantly trying to convert me to their faith. Of course I reject them out of hand. Actually, I won’t even speak with them. But their persistence leaves me wondering why we Jews don’t do the same. We have such a wonderful religion; shouldn’t we be trying to encourage more people to join us? Doesn’t G-d want us to replace the millions of people we lost during the Holocaust?

Sincerely,
Dina R.

Dear Dina,

You are wise not to discuss religion with missionaries or others who are trying to convert you to their faith. In my work, I have found that such people are generally ill-informed about their own religion and often only go through their list of “talking points” they want you to hear. Furthermore, they are trained to change the subject whenever they feel challenged on a particular point, which makes conversation impossible.

As far as why we do not actively pursue converts, there are a number of reasons for this which we will explore. However, the first concept you should understand is that Judaism values and treasures each and every genuine convert. This is clearly seen from the fact that we pray on their behalf three times each day: “On the righteous, on the devout…on the righteous converts…may Your compassion be aroused.” (Amidah)

Furthermore, the Torah (Devarim 22:20) warns us not to treat a convert insensitively and goes on to repeat this prohibition numerous times. This subject also featured prominently in the sermons of the greatest prophets. (Yermiyahu 7:6)

In fact, many great Jews throughout our history were converts. Most famous among them was Onkelus, who wrote a timeless translation of the Torah into Aramaic, which is studied along with the weekly portion to this very day. Shmaya and Avtalyon were two righteous converts who served as heads of the High Court (Sanhedrin) during the times of the Mishnah about 2000 years ago.  In recent decades many, many sincere converts have joined the Jewish people, becoming active, vibrant members of the community.

All this notwithstanding, Judaism still does not actively seek out converts, and even initially dissuades potential converts who are considering becoming Jewish.  The reason for this is that converting to Judaism is not a prerequisite for leading a meaningful life, nor is it easy.

Someone who is not Jewish is expected to adhere to the less restrictive but morally-upright tenets of the Seven Noahide Laws. Such an individual is termed, “A Righteous Gentile,” and receives a share in the World to Come. (Maimonides, Laws of Forbidden Relations 14:7; Laws of Kings 8:11) Indeed, many who start the conversion process later opt for Noahide status instead. These people have made an excellent choice and have much of which to be proud.

Others prefer to go the distance and commit to being Jewish. These individuals often find that, while spiritually unparalleled, Judaism is also demanding and binding. The Torah dictates all aspects of our lives and once assumed, there’s no turning back. Experience has shown however, that the difficulty in transitioning to an entirely new set of laws and attitudes, many of which challenge conventional attitudes and practices, ultimately discourages many from completing the process.

This, in itself, is not a problem. The bigger issue is when those who believe they are prepared to convert later find it too difficult to handle. This, unfortunately, is not an uncommon occurrence, and many problems can result from it.

Thus, the process must be undertaken only under the supervision of a reliable and responsible Jewish court (Beis Din) that will ensure that the proper steps are being followed and that the sincerity and dedication of the convert is beyond doubt.

All this relates to the actual conversion.  Regarding how large or small the Jewish nation is, what counts is not how numerous we are, but how faithful we are to our mandate to act as a light unto the nations. Replacing numbers simply for its own sake is not a Jewish value. The Holocaust was a devastating tragedy, but incredibly it did not derail us from our mission in history. True, we have a long way to go to replenish our ranks, but we would do well to keep in mind that it is quality that counts, not quantity.

Wishing you all the best!
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

This week’s portion includes an extended warning to the Jewish people, along with the painful consequences they would experience if they would forsake G-d and fail to observe the commandments. (Devarim 28:15-68)

א) In the midst of this warning, the Torah adds an additional reason for these consequences: “Because you did not serve your G-d amid gladness and goodness of heart, when everything was abundant.” (Devarim 28:47) While there is a clear imperative to serve G-d with joy, in practice, a nation that serves G-d (but with a lack of joy) and a nation does not serve G-d at all appear to be very different. In what way can they possibly be equated?

ב) Before describing the harsh consequences, the Torah first lists the abundant blessings the Jewish people would experience for fulfilling the commandments. (Devarim 28:1-14) Here, however, there is no mention of the need to serve G-d with “gladness and goodness of heart.” If a lack of joy in observing the commandments is a reason to impose such dire consequences, why, when mentioning the blessings, would the Torah omit reference to the need to serve G-d with joy?

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Parsha Summary

This week’s portion opens with a discussion of the details of a commandment that was first mentioned in Shemos (23:19). After the land was conquered and allocated to the different tribes, farmers were obligated to take their first ripened fruits to the Temple and present them to the Kohen.

This ritual of the First Fruits (Bikkurim) included a declaration by the farmer expressing gratitude to G-d for His eternal role as Guide of Jewish history. Farming is an occupation that requires great sweat and toil in order to succeed. It is a prototypical human endeavor. As such, when a Jew declares that all of his accomplishments are really a gift from G-d – no matter how much personal effort he has invested in them – he fulfills one of the primary goals of creation.

The portion continues with Moses preparing the nation to accept a new commitment to G-d and Torah upon entering the Land, which they did only a few weeks from this point in history. This commitment was not merely a matter of personal intention, but was accompanied by an elaborate national ceremony.  This ceremony included the inscribing of the entire Torah on twelve huge stones and was accompanied by offerings.

However, the most striking aspect of this ceremony was the gathering of the entire nation at two mountains, Mount Gerizim and Mount Ebel, to affirm their allegiance to G-d and His Torah. This allegiance was expressed by the nation declaring “Amen” to a series of blessing and curses announced by the Levites.

Twelve subjects are covered in the blessing and curses and focus on the kinds of sins that transgressors are able to do in secret. The public declaration was designed to send a powerful message that there could be no contradiction between public and private morality. Any erosion in private morality would inevitably affect the wider social fabric of the nation.

The portion now turns to Moses’ stark warning to the Jewish people regarding the horrific punishments they would face if they spurned G-d and the Torah. It was the second admonition given in the Torah. According to Nachmanides, the first admonition referred to the years leading up to the destruction of the First Temple and the Babylonian Exile.

This admonition refers to our era – the waning years of the Second Temple during with the Roman Empire first gained a foothold and then cruelly oppressed the Jewish people. The Romans eventually destroyed the Temple and exiled the nation from the Land of Israel – an exile that has existed for 2000 years.

However, before recounting the many, dire consequences of rejecting G-d and the Torah, Moses enumerated a wide range of material blessings – health, abundance, security – that were promised to the Jewish people as reward for their loyalty.

After enumerating the long series of curses, the portion concludes with Moses issuing a final charge to the Jewish people. He pointed out that only now, after forty years of wandering in the desert and witnessing so many ongoing miracles, was the nation fully able to appreciate the tremendous devotion they owed to G-d. In essence, Moses declared that the nation had reached a level of maturity that demanded more of them now that they were about to enter the Land of Israel and embark on a new phase in Jewish history.

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Parsha Perspectives

by MOSHE GEWIRTZ

לא תראה את שור אחיך או את שיו נדחים והתעלמת מהם השב תשיבם לאחיך… לא תוכל להתעלם… לא תראה את חמור אחיך או שורו נפלים בדרך והתעלמת מהם הקם תקים עמו

“You shall not see the ox of your brother or his sheep or goat cast off, and hide yourself from them; you shall surely return them (literally, return shall you return them) to your brother… You are not able to hide yourself…. You shall not see the donkey of your brother or his ox falling on the road and hide yourself from them; you shall surely stand them up, with him.” (Devarim 22:1,3-4)

This week’s portion, Ki Seitzei, discusses the obligation to extend oneself to return a lost article to a fellow Jew or to lend a hand when witnessing a fellow Jew struggling to lift his animal and its burden.

One question to consider is why the phrase, “you shall not hide yourself,” is actually repeated three times in connection with these commandments and what message the Torah is attempting to convey by doing so. Rabbi Avraham Shaag (1801-1876, Hungary and Israel) notes that the repetition of this phrase teaches us that even if a person is born with negative character traits, he can uproot them by consistently acting in a way that is contrary to his natural tendencies. For example, a selfish person can conquer this trait by going out of his way to help others.

The Talmud (Bava Metzia 31a) expands on this idea by noting that the phrase, “return shall you return,” means there is an obligation to return a lost object, even if the owner has previously lost it, and you have previously returned it, and he kept losing it after it was returned – even a hundred times. According to Rabbi Shaag, there is an additional message here: that an act of kindness repeated enough times will eventually become second nature, to the point at which “you will be unable to hide yourself” from this trait.

In a similar vein, the Talmud (Baba Metzia 32a) explains that the apparently superfluous words “with him” in verse 4 means that the obligation to help lift the animal applies only when the owner assists in the effort as well. If he decides to sit on the side and say, “You have a commandment to help my animal. Go ahead, I’ll watch,” then at that point there is no obligation to help.

Rabbi Yisrael Meir Kagan (1838 -1933, known as the Chafetz Chaim) suggests that this concept applies to all spiritual endeavors. Refining one’s character, growing in wisdom, and becoming more generous, for example, do not just happen automatically. A person is obligated to take concrete steps toward self-improvement. Sitting by and saying, “G-d, help me,” without actually doing anything to move in that direction is not a recipe for success.

Rabbi Kagan used the following parable to illustrate this point:

A poor man whose financial troubles weighed on him day and night met a wealthy man known for his generosity and poured out his sorrows to him. Touched by the plight of the poor man, the wealthy man told him: “Come to my office tomorrow at noon, and I’ll provide you with enough money to relieve you of your burdens.” However, the next day came and went, and the poor man never appeared.

A day later, the wealthy man again met the same pauper on the street, and again the pauper begged him for help. The wealthy man told him, “I waited for you to come to my office yesterday, but you did not show up. Come to my office at noon tomorrow and I will help you.” Again, the poor man failed to show up.

The next day, the wealthy man met the pauper in the street yet another time. And yet again the poor man cried out bitterly for help. This time, however, the wealthy man said, “I’m sorry, but I will not be able to help you. If you do not even come to my office, I have to assume that you prefer to continue begging.”

These two lessons are really flip side of the same coin: G-d loves us and is waiting to help us in our spiritual journey through life. However, merely praying and hoping is not enough. We must do our part and take action to initiate these changes.

This idea is especially relevant in the weeks before Rosh Hashanah. This is a time when many people look forward to the coming High Holiday season as an opportunity to focus on self-improvement, helping others and reconnecting  to Jewish life. At first glance, the  gap between our personal vision of renewal and actually achieving it may seem quite daunting. The good news is that all we have to do is take the first step – and then another, and then another. If we do that, we are guaranteed not to be alone.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. PLOW WITHOUT THE OW!

“Do not plow with an ox and donkey together.” 22:10

Do not plow…ox and donkey – The same is true for any two species of animal, and for a situation in which two species are harnessed together to haul a load as well. – Rashi

Do not plow…ox and donkey – The reason behind this prohibition is that animals of two species are not of equal strength, and the Almighty had pity on the animals and did not wish to cause them undue stress. – Ibn Ezra

Do not plow…ox and donkey – The reason behind this prohibition is that animals of different species that are kept in close quarters are liable to mate with one another, and this is forbidden by the Torah. – Rabbeinu Bachya

Do not plow…ox and donkey – The reason behind this prohibition is that the ox tends to chew its cud regularly, whereas the donkey does not. Thus, the donkey will believe that the ox is eating while he is hungry, and this will cause it pain. – Baalei Tosafos

Do not plow…ox and donkey – Some of the aforementioned reasons apply only to certain situations, while others apply to different situations. Regardless, it is important to remember that the Torah does not offer reasons, and we are bidden to follow its instructions regardless of whether we understand their rationale. – Meshech Chochmah

Sefer HaChinuch [Mitzvah 550] adds that not only need we be concerned with the pairing up of animals of disproportionate strength, but also equal consideration must be given to humans when assigning duties to pairs to ensure that one partner will not be pulling the lion’s share of the load. This arrangement can cause great distress to both parties and should be taken into account when pairing people up.

2. OVERTURNED CURSES

“Your G-d was unwilling to listen to Bilaam, and Your G-d turned the curse into a blessing for you, because your G-d loved you.” 23:6

Was unwilling to heed – This term indicates that Bilaam had seized upon our weaknesses and could conceivably have “exposed” our flaws to the Almighty and succeeded in cursing us. His failure was due not to a weakness in his argument, but only because G-d was unwilling to listen to him. Why? Because G-d loves us and was unwilling to listen to someone malign us. – Ohr HaChaim

Turned the curse into a blessing – Do not think that Bilaam only intended to curse us, but never actually did so. He cursed us, but G-d turned the curse into blessing. – HeEmek Davar

There are times that the Almighty thwarts our enemies when they seek to harm us by foiling their evil plots in one manner or another. When Bilaam tried to curse us, however, He went one step further. Not only did He foil his plot, but He actually transformed the curse into blessing. Thus, the tool through which our arch-enemy intended to harm us proved to be a source of great blessing for us!

3. NO EXCEPTIONS TO THIS RULE

“Be careful with regard to leprous indicators and carefully observe its rules and be very vigilant to do all that the Kohen decides for you, as I have commanded them. Remember what G-d did to Miriam on your way out of Egypt.” 24:8,9

Be careful with regard to leprous indications – Do not remove the signs of impurity that appear upon you, and observe the Kohen’s instructions regarding isolation. – Rashi

Remember what G-d did to Miriam – Tzaraas (spiritual leprosy) comes as a result of improper speech, and one need not look further than Miriam, who was afflicted for casting aspersions on Moses.

The commentators all point out that this verse doesn’t seem to add too much to what the Torah already taught us in earlier Torah portions, in which the laws were discussed in detail. They explain that the intent of this verse is not to teach another law per se, but to emphasize the importance of enforcing the laws that we were already taught. There is no greater shame for a person than to be isolated and forced to leave the encampment as required when afflicted by tzaraas. Nevertheless, insists the Torah, we must be very vigilant about adhering to these laws, even if the person in question is of prominent stature. To this end, the verse continues with an admonition to remember what happened to Miriam. A prophetess in her own right, she was also the sister to Moses and Aharon, the King and High Priest respectively. Her royal status notwithstanding, she was publicly shamed when the entire encampment was forced to wait for her because she contracted this dreaded disease. She, like all others, was forced to endure the shame of tzaraas, because the roots of this disease are too noxious to be left alone, regardless of the victim’s status.

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Partner Talk

AHMADINEJAD, THE BOMB, AND ME

by RABBI SHMUEL BERKOWITZ

Dear Rabbi,

The situation with Iran and Israel is nothing new, but I just saw a headline that was really quite frightening. It basically said in a matter of a week that Iran will have a functioning nuclear plant and that it will be too late for Israel to attack anymore. I’m not sure what to do with this information. On the one hand, it’s just plain scary. What if Iran drops a bomb on Israel? What then? On the other hand, I’m just one person, and I don’t even know what I can do to affect things. Will G-d really let this happen? I guess what I’m asking is how is a person supposed to react to headlines like this?

Sincerely,
Stephen Weinberg

Dear Stephen,

Your question is certainly timely! After all, we are approaching Rosh Hashanah, which is the Day of Judgment for the Jewish people, so it is no coincidence that we are seeing a headline like this during these days.

In fact, ever since the time of Esther and Mordechai and the story of Purim, G-d speaks to the Jewish people through the headlines of the day. The Purim story actually took place over a period of many years. At any one point, however, it would have been nearly impossible for the masses to determine why a particular event was happening and what it meant. Only at the end did it become clear that G-d was orchestrating all of the events from behind the scenes, so to speak, waiting for our reactions and reacting to them in turn.

The same is true in our days. While individual people may be the players or, more accurately, the puppets on the stage, we must step back and realize that G-d is pulling the strings. Everything, yes everything, is part and parcel of G-d’s bigger plan. Therefore, my first piece of advice is to temper our justifiable concerns with the understanding that we are in good hands.

This, however, does not mean that we should not take action when something touches us deeply. To the contrary, if we are affected by something, whether it be a news headline or an event closer to home, it is advisable to respond in some way. This keeps us from become jaded to the troubles of the people and the world around us. More importantly, we must ask ourselves: what G-d is trying to tell me through this headline? What message is He trying to communicate about my personal life, my interactions with others, and my connection to the Jewish people as a whole?

You would be amazed how eye-opening several moments of serious contemplation about these questions can be. While it is unwise to draw exact cause-and-effect relationships, I once heard an effective strategy in the name of Rabbi Noach Weinberg, of blessed memory. He said that generally, if you are asking sincerely, the first thing that comes to your mind is probably the message you should be hearing.

He would add that even if it is not one hundred percent correct, at the very least, you have something that you can address as a response. That process itself makes us into more serious and effective human beings.

I would also suggest you pose the question to a Rabbi or teacher to get his take on an appropriate response in this case as well as others. Often, he will see patterns playing out on the world stage, which are reflections of events in the Torah, or he will be able to better pinpoint the nature of the spiritual threat and what steps are necessary to address it.

These strategies – knowing you are in good hands, formulating a personal response, and asking people imbued with Torah and life wisdom for their perspective – are likely to relieve a sense of powerlessness and replace it with a sense of partnership with G-d in creating a more perfect world.

Please accept my best wishes for a sweet, happy and peaceful New Year ahead.

Sincerely,
Rabbi Shmuel Berkowitz

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

This week’s portion includes the prohibition of taking an ownerless bird and her eggs or young while she is still sitting on them. Instead, we are obligated to send the mother away and only then take the eggs or young. The Torah declares that the reward for performing this commandment is that “it will be good for you and will prolong your days.” (Devarim 22:6-7)

א) Only one other commandment comes with a promise of a long life: Honoring one’s parents. (Shemos 20:12) At first glance, these two commandments seem totally dissimilar and unrelated. Yet the Torah seems to draw a parallel. What possible common denominator can there be between honoring one’s parents and sending the mother bird away?

ב) Nachmanides explains that the purpose of this commandment is to teach people to accustom themselves to act mercifully, while Rashi points out that this commandment can only be performed if a person happens to come upon such a nest, rather than through advance planning. If the intent is to accustom ourselves to acting mercifully, why shouldn’t we plan to do this mitzvah? How could planning ahead for its performance somehow detract from the desired outcome of becoming more merciful?

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Parsha Summary

This week’s portion, Ki Seitzei, includes 74 commandments, covering a wide range of areas of importance to the Jewish people as they prepare to enter and settle the Land of Israel according to Torah Law. It begins with the commandment regarding the wartime capture and treatment of one whom is referred to as “the woman of beautiful form.” In a very unusual commandment, the Torah permits a Jewish soldier to capture and later marry a non-Jewish woman, which under normal circumstances is strictly forbidden.

The reason for this allowance is that the Torah recognizes that a person’s state of mind during warfare is radically different and must be taken under consideration. Were it not for this allowance, the Torah understands that the soldier, in the heat of passion, would take this woman, despite the prohibition.  Severe limits are placed on what he can and cannot do, however. For example, he must bring the woman into his home for a month, where she is not allowed to dress attractively and must conduct herself in an extended state of mourning. If, after this period of time, the man still wants to marry her, he may do so. If not, he must send her away in a dignified manner. He may not sell her for money or keep her as a slave.

Despite granting this leeway, the Torah warns that permanently bringing such a woman into one’s household  will not lead to a happy ending. It indicates this by immediately proceeding to discuss the laws of the Wayward and Rebellious Son, who is put to death in his youth on the grounds that he is showing clear signs of becoming an irredeemable danger to society. At a young age, the boy is already stealing from his parents to buy and consume a large amount of meat and alcohol. Additionally, he is oblivious to repeated threats and warning. The commentator Rashi points out that if this young boy starts out this way, he will eventually rob and murder others to feed his habit. Therefore, the decision is made to put him to death before he loses all merit. (Rashi, Devarim 21:18)

The portion next moves to discuss the laws of showing proper concern for others’ property, including returning a lost article and helping one’s fellow Jew lift an animal that is sagging under his burden.

Additional commandments include the prohibition against women wearing men’s clothing and vice versa; the commandment of sending the mother bird away from her nest when collecting her eggs; and the construction of a protective fence on one’s roof, so that one’s property does not become the scene of  tragedy.

The portion also covers the laws of how the court should rule in cases of suspected adultery. Should a man falsely accuse his bride of being unfaithful, and he is proved to be a liar, he must indemnify the father and is not permitted to divorce his wife any more. However, if the accusation is proved to be true, her act carries the death penalty, as is true with any case of adultery.

The portion discusses the laws concerning rape, as they apply to a betrothed girl or a single girl (e.g. adultery), as well as who may not marry into the Jewish people. Ammonite and Moabite men may not do so, because of their ill treatment of the Jewish people as they left Egypt. Egyptians and those descended from Edom, however, may marry into the Jewish people after three generations. Edom is a brother; Egypt allowed the Jewish people to dwell there.

After discussing the laws of proper personal conduct while on a military campaign, including making sure that there are proper facilities and equipment to deal with human waste, the Torah states several prohibitions: one may not turn over an escaped slave to his master; promiscuity must not be allowed, for both girls and boys; loans may not be given with interest; and one should not delay in fulfilling a vow made to G-d in terms of offerings, charity or other good deeds.

The portion then turns to commandments that are directed toward the rights and practices necessary for the harmonious functioning of society. These include the laws of divorce and remarriage; the death penalty associated with kidnapping; a warning not to engage in gossip or slander; to treat those who borrow money with dignity; timely payment of workers; sensitivity in dealing with the widow or orphan; and ensuring that the poor will benefit from gifts from the harvest.

The Levirate marriage, a subject of much discussion in the Talmud, is also included in this week’s portion. Should a brother marry and die before having children, the Torah calls for the oldest brother to marry the deceased brother’s widow, or perform a form of divorce, which will allow her to marry someone else. The reason for this law is to allow the deceased brother’s name and inheritance to be carried on among the Jewish people.

The portion also includes an injunction to maintain honest weights and measures in business dealings, denouncing those who fail to do in the strongest possible terms.

This week’s portion concludes with one of the central principles of Jewish faith, which is to remember what Amalek did to the Jewish nation when they left Egypt – attacking from behind, when the nation was weak and exhausted. The Jewish people are commanded to wipe out the memory of Amalek from under Heaven, never to forget.

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Parsha Perspectives

by RABBI LABEL LAM

צדק צדק תרדף למען תחיה וירשת את הארץ אשר ה’ א-לקיך נתן לך

“Righteousness, righteousness shall you pursue, so that you will live and possess the Land that your G-d, gives you.” (Devarim 16:20)

This week’s Torah portion, Shoftim, opens with Moses’ imploring the Jewish people to establish a system of just courts. Judges must be above repute, and the pursuit of truth and justice must be paramount in their mind.

In stating this command, the Torah uses a double expression – “righteousness, righteousness (shall you pursue).” There is a general rule that not even one letter in the Torah is extra and certainly not an entire word. In fact, those seemingly unnecessary letters or words are laden with important messages. When a word is repeated, as it is here, it is thus not ‘extra’ and its message must be understood.

Rabbi Simcha Bunim of Peshischa (1765-1827) explains that the double expression admonishes not just judges, but all people. The pursuit of truth must be done with truth and not with falsehood.

This lesson itself however seems superfluous as it is self-evident: one engaged in the pursuit of truth will surely not do so with falsehood!

The answer lies in the individual’s motivation. Many people, for example, are committed to working for a variety of important causes. As such, they are pursuing a goal of achieving righteousness and truth. The question though is how and why they are pursing this goal. Is it being done exclusively for the sake of the cause or are there other, less-than-noble motivations mixed in?

Rabbi Yehudah Aryeh Leib Alter (known as the Sfas Emes, the Grand Rabbi of the Ger Chassidic Dynasty, 1847–1905), focuses on a related idea expressed by the Torah’s choice of the word “pursue,” in this verse.

In the original Hebrew, the word “pursue” or “pursuer” has a negative connotation. The word is usually associated with someone acting as an aggressor against an innocent victim. Here, though, “pursue” takes on a completely different meaning.

According to Rabbi Alter, mankind has no natural proclivity to pursue truth or justice. In fact, the human condition is just the opposite. Mankind tends to lie, to ignore injustice, and to make do with the status quo. For that reason, truth and justice are values that must be pursued with all our might if we are to have any chance of  achieving them.

If we do not pursue these qualities, Rabbi Alter warns, they will escape us, because they are inconsistent with our natural state of being.

The following story illustrates both of these ideas: A wealthy man entered a yeshiva one day in search of a suitable match for his daughter. To ensure he would be selecting the best candidate available, the man presented a difficult Talmudic challenge to the assembled students and offered his daughter’s hand in marriage to whoever could present the correct answer. Throughout the day, students lined up and attempted to answer the question. One after the other failed miserably.

When he had exhausted the pool of candidates, the wealthy man picked himself up, boarded his horse and carriage, and headed out of town. As he reached the city limits, he paused for a moment to consider his direction.

Just then, he heard shouting in the distance. One of the young students was running towards him, calling for him to wait.

He finally caught up, and was barely able to catch his breath. Using all the strength he could muster, the student said: “I understand that no one merited your daughter’s hand in marriage. But I’m very anxious to know the answer to the question!”

Hearing this, the wealthy man looked at the student and said, “You are the one I want for my daughter!”

As we approach the High Holidays, life tends to get very busy. People are returning to work or school after the summer vacation, and we very quickly switch into “pursuing mode.” There is always the possibility that we will neglect to take time to review our higher goals and aspirations.

It is important not to let that happen, because having lofty goals is vital to our spiritual well-being. However, this is only part of the formula. It is equally important to make sure to keep a watchful eye on our true motivations and to invest our full energy into achieving those goals. Doing so will help us tap into the energy of the season and lay the groundwork for an inspiring year ahead.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. IT’S NOT JUST JUSTICE

“Justice, justice you must pursue so that you will live and inherit the Land that your G-d, gives to you.” 16:20

Justice, justice you must pursue – The reason the word “justice” is repeated is for emphasis. It also denotes that we must pursue truth [1] in our actions and [2] in our words. – Rabbenu Bachya

Justice, justice you must pursue – The word “justice” is repeated to emphasize the importance of choosing a reputable and reliable Beit Din [Jewish court], and that the Beit Din must do all in their power to ensure a fair outcome. – Rabbi Yosef Bechor Shor

Justice, justice you must pursue – The word “justice” is reiterated to highlight the importance of seeking the most qualified Beit Din available even if less qualified Batei Din are available as well. Justice is too important to relegate to an acceptable Beit Din when a more qualified entity is available. – Ohr HaChaim

Rabbi Simchah Bunim of Peshischah explained the repetition as follows: Often, those who pursue justice utilize any means available, even means that are less than just. In their zeal to create better conditions for some, they cause others to suffer unjustly or infringe upon their rights. Such an approach is not sanctioned by the Torah. Rather, justice must be pursued with justice, and anything less is unacceptable. The word justice is repeated to explain that justice must be used when pursuing justice.

2. NO WORMING OUT OF IT

“You shall thus rid yourself of [the guilt of] innocent blood in your midst, for you have done what is right in the eyes of G-d.” 21:9

You shall rid yourself of innocent blood – This teaches that if they find the killer, even after having completed the Eglah Arufah service, he must be executed, for this is moral in the eyes of the Almighty. – Chizkuni

You shall rid yourself of innocent blood – If the verse refers to the killer, why does it refer to the innocent blood of the victim? The blood of the victim can find no rest and bubbles until justice has been served. By executing the killer, the blood of the innocent victim will be laid to rest. – Rivah

It is mentioned in numerous Torah works [Me’iras Eineim, Chidah, Sifsei Kohen, Rikanati] that from the carcass of the slain calf eventually emerges a worm [or many worms] that attack the killer and eventually cause his demise. A mystical allusion to this can be found in the last letters of the first words of this verse, “V’attah Tiva’er Dam HaNaki,” which, when rearranged, spell the word “rima” – worm.

3. DRAFT DODGERS

“The officers shall then continue speaking to the people and say, ‘Is there any man among you who is afraid or faint-hearted? Let him return home rather than have his cowardliness demoralize his brethren.’” 20:8

Who is afraid or faint-hearted – Rabbi Akiva and Rabbi Yosi of Gallilee debate what this means. Rabbi Akiva explains it to refer to one who is truly afraid of warfare and cannot bear the sight of an unsheathed sword. He must return home, for his presence will demoralize his comrades in arms. Rabbi Yosi explains it to refer to one who may have sinned and whose sins will render him vulnerable in battle and thus he is exempted. To preserve his honor, the Torah also exempts one who has recently built a house or planted a vineyard. That way, no one will suspect that the true reason he is leaving is because of sins, but will assume instead that he belongs in one of the other categories. – Rashi

He shall go and return home – One is not trusted to merely claim that he has sinned or built a home or planted a vineyard, but is required to produce evidence to back up his claims. Otherwise, many who are not entitled to an exemption would take advantage of this provision in the law. – Talmud Yerushalmi, 8:9

He shall go and return home – This exemption only applies when the war is not mandated by the Torah. In a war that is mandatory upon the people, such as that waged to conquer the Land of Israel, everyone is obligated to fight without exception. – Talmud, Tractate Sotah 44b

The fact that one has been exempted for any of the aforementioned reasons does not mean that he is exempt from participating in the war effort altogether. Rather, he must serve the needs of the warriors by serving them food, preparing their weapons, manning supply lines, and doing anything else, so long as it does not place him directly in the line of fire.

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Partner Talk

GETTING UP TO SPEED

by RABBI ELAZAR MEISELS

I’m working on improving my Hebrew reading and comprehension, and learning to pray in Hebrew. I’m not that good with new languages, and it’s taking longer than I expected (it still takes me about ten minutes just to read the first three blessings of the Amidah!). Until I’m up to speed, should I pray in English or would it be better to do part of the prayer Hebrew and skip the rest? Would that be taking G-d’s name in vain? Can I do part of the prayer in Hebrew and part in English? I’d be very grateful to hear your suggestions.

Todah Rabbah!
Angie (Ayelet)

Dear Angie,

Learning Hebrew for someone who is not particularly proficient in languages is not an easy task. It definitely requires a good deal of perseverance, and I greatly admire your persistence.

There is a simple solution to your challenge with the Amidah, which will allow you to complete the prayer in a reasonable time-frame. For starters, reciting only a portion of the prayer is not recommended. Instead, you should begin the Amidah in Hebrew and then transition to English at the point you no longer feel proficient. This way, you can recite the entire Amidah in a comfortable time-frame while working to increase your Hebrew fluency in the process.

Now that we are on the topic of the language of prayer, your question actually touches on a larger issue, which is very relevant to non-native Hebrew speakers:  Since G-d understands our prayers no matter what language we use, is it even important to learn Hebrew and push yourself to pray in Hebrew?

According to the Shulchan Aruch (The Code of Jewish Law), “One may pray in any language he wishes.” [Orach Chaim 101:4] The only caveat is that the person understands the language in which he is praying. So, for example, someone who understands only Spanish may not pray in English, and vice versa. However, with regard to praying in Hebrew, there is no such requirement. A person is allowed to pray in Hebrew even if he does not understand the meaning of the words.

Rabbi Yoel Sirkis (known as the Bach, Poland, 1561-1640) adds that although it is certainly permissible to pray in another language, one who is able to should strive to do so in Hebrew. [Orach Chaim 193]

One of the reasons for this, according to many commentators, is that although it is possible to translate the prayers from Hebrew into another language, it is impossible to do so with complete accuracy. This is because many Hebrew words have multiple connotations that cannot be captured in a translation to a foreign language. Thus, the richness and efficacy of the prayer is compromised when recited in a foreign tongue.

Furthermore, the Mishnah Brurah [Orach Chaim 101:13] cites the view of Rabbi Moses Schreibertam (known as the Chasam Sofer, Hungary, 1762-1839), which states that although it is permissible to pray in a foreign language, one should try not to make a habit of it and rather do his best to learn to pray in Hebrew. [Responsa Orach Chaim 84 & 86] One of the reasons he offers is that there is a special sanctity to the Hebrew language that does not exist in any other language.

Given the tremendous spiritual benefits that come from praying in Hebrew, I suggest that you enroll in a five-week Hebrew Reading Crash Course offered by the National Jewish Outreach Program, if you haven’t done so already. This course, which I’ve personally led on a number of occasions, is an excellent resource to help a person such as yourself learn many of the basics of Hebrew reading quickly and effectively.

Alternatively, you can contact our office and ask them to send you and your study partner the excellent textbook they use in this course, free of charge. That will allow the two of you to proceed through it at your own pace, and the benefits will be realized almost immediately.

Sincerely,
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

Before the Jewish people entered into battle, the nation had to give its enemy an opportunity to make peace. If the members of the city agreed to surrender, then the city would be spared. (Devarim 20:10-11)

א) We are taught (see Shemos 22:1 and Talmud Berachot 58a) that if someone “comes to kill you, rise first and kill him.” As the Jewish people have seen that its enemies will attack without warning, why would the Torah insist that the Jewish nation pause in the midst of a war and call for peace?

“When you besiege a city for many days to wage war against it to seize it, do not destroy its trees by swinging an axe against them, for from it you will eat, and you should not cut it down…” (Devarim 20:19-20) These verses are the source for a general prohibition against destroying a fruit tree. (See Maimonides, Laws of Kings, 6:8-10, and Rabbi Tzvi Hirsch Shapira, Darchei Teshuva on Code of Jewish Law, Yoreh Deah 116:51.)

ב) Since destroying a fruit tree is a general prohibition, why would the Torah view it as important to include it in the midst of a specific discussion on the laws of going to war against our enemies?

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Parsha Summary

The portion begins with the famous injunction, “Righteousness, righteousness shall you pursue,” and goes on to focus on the establishment of a just court system in the Land of Israel. The judges were warned that their activities had to be above reproach.  As leaders of the nation, they had to realize that their conduct exerted a powerful influence on the people, both for good and for bad.  Thus, the very life and ability of the Jewish people to remain in the Land of Israel depended on the existence of righteous courts.

Additionally, the Torah forcefully warned that the decisions of the Sanhedrin (High Court) had to be obeyed not only by the people, but by other judges as well. There was no room to judge and act against the Sanhedrin once a judgment has been handed down. The reason for this is self-evident: Judges have been granted the power to interpret the laws of the Torah on a day-to-day basis. If respect for the courts breaks down, anarchy and the downfall of the nation is not far behind.

While discussing the need for righteous courts, the Torah reminded the nation of the need to maintain purity and righteousness in the Temple service as well. Blemished offerings could not be brought in the Temple, and the idol worshipper had to be put to death.

After warning of the need for the elders to listen to the judgments of the Sanhedrin, the Torah imposed the death penalty on any elder who willfully rebels against the Sanhedrin.

In addition to just courts, the Torah discusses the laws governing the establishment of a Jewish monarchy. The Jewish king must be a member of the Jewish people, must not amass an inordinate amount of wealth, or marry too many wives.  Both, in excess, will lead the heart of the king away from G-d and the Jewish people.

In keeping with the theme of discussing the privileges and duties of the leaders of the nation, the Torah briefly reviews the gifts given to the Kohanim in exchange for their service in the Temple and on behalf of the nation. The Kohanim and the Levis received no inheritance in the Land of Israel, and the Torah provided for their livelihood by assigning them gifts from the rest of the people.

The nation was warned not to fall prey to the words of a false prophet or any number of types of necromancy and idol worship. G-d promised that the nation would be sent true prophets, who would speak in His name and guide the nation on the proper path to pursue.

The portion also reviews and expands on the laws establishing the Cities of Refuge, which were to be set aside as sanctuaries for individuals guilty of inadvertent murder. The importance of maintaining the inheritance boundaries and of punishing witnesses who conspire to present false testimony in court are also reviewed.

As a nation situated in the midst of hostile enemies, the Jewish people had to be prepared to go to war, which also had to be conducted according to the laws of the Torah.  Before amassing an army, the officers had to cleanse the soldiers of anyone who may have not been prepared to commit fully to the battlefield. This includes: someone who has built a new home and not yet inaugurated it; someone who has planted a vineyard and not yet redeemed it; someone who has become betrothed to a woman and not yet married her; and someone who is fearful.

The understanding here is that the fear is generated by a person’s sense that his conduct has been less than desirable, and he is concerned that he may not merit the protection needed in a dangerous time such as battle.

Additionally, the Jewish people may not wage war indiscriminately. Overtures of peace must first be made, and even in battle, the army is prohibited from destroying fruit bearing trees in the process of laying siege.

The portion concludes with the laws of conduct in the wake of an unsolved murder. If a body is found in a field, the nearby cities must participate in an atonement ritual. The ritual includes taking an axe to the back of the neck of a heifer that has not yet be used for work or other human needs. The elders of the city closest in distance to where the victim was found must wash their hands over the heifer and declare that their hands have not spilled innocent blood and that that they had no involvement in the tragedy.

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Parsha Perspectives

by RABBI LEIBY BURNHAM

רק חזק לבלתי אכל הדם כי הדם הוא הנפש ולא תאכל הנפש עם הבשר

“Only be strong not to eat the blood – for the blood, it is the life – and you shall not eat the life with the meat.” (Devarim 12:23)

This week’s Torah portion, Re’eh, includes a prohibition against eating the blood of any animal.  Along with this prohibition, the verse states: “You shall not eat it, in order that it be well with you and your children after you, when you do what is right in the eyes of G-d” (Devarim 12:25).

A close examination of the verse reveals an apparent contradiction: The commandment requires us not to do something – i.e. namely, to refrain from eating blood. Yet, the reward of a good life for oneself and one’s children is predicated on doing what is right in the eyes of G-d, even though there is no actual deed associated with fulfilling this mitzvah.

The question then is whether the reward in this case is granted for doing the right thing, or for not doing the wrong thing, and how the two are related.

To address this question, Rabbi Israel Abraham Portugal, Rebbe (Grand Rabbi) of the Skulen Hasidic dynasty, points us to a statement in the Talmud (Kiddushin, 39B), which says that when someone refrains from doing the wrong thing, his spiritual reward is on par with having actually performed a positive commandment.

The commentary Rashi takes this concept a step further: If the Torah rewards a person for not doing something most people find repulsive in the first place, such as eating blood, we can imagine how much more merit a person would receive when overcoming a temptation that is powerful and readily available. (Rashi, Devarim 12:25)

Of course, each individual is unique. One person’s challenge is another person’s child’s play. As such, the reward we receive is measured according to our own personal struggle. This is the meaning of the Mishnah (Ethics of Our Fathers, 5:23): “According to the effort, so is the reward.” The determining factor is not just actions, but also the sacrifice and struggle involved in doing the right thing or refraining from acting improperly. This is especially true when faced with personal slights or insults. As the Talmud (Gittin 36b) relates, a special blessing is reserved “for those who are insulted but do not insult in return, who hear themselves disgraced but do not reply.”

The following story (from The Life Jacket, by Chaim Walder) illustrates this point. A young boy’s mother came down with a very serious illness. The doctors had nearly given up all hope of saving her, and the boy, Meir, was desperate to find something he could do to help his mother’s situation.

After hearing his school principal discuss the special merit brought about by giving charity, Meir decided to donate his brand new winter jacket to charity. His family was not wealthy and donating his new jacket meant going through the winter with a tattered old jacket, but to Meir it was an easy price to pay.  He gave the new jacket to his principal, hoping that the merit would contribute to his mother’s recovery.

One day during winter, Meir was walking home from school when a group of his classmates began to insult him. The leader of the pack, Elazar, singled Meir out and began to mock him cruelly for “looking like a poor beggar.” Meir looked up at Elazar and noticed that he was wearing the very coat he had donated to charity. Alas, it was Elazar who was the poor beggar – not Meir!

With one word, Meir could have ended the insults and put Elazar permanently in his place – but he held himself back. Just then, the principal came upon the group. He recognized the coat – and the situation – immediately. For several moments he said nothing, before asking Meir what he said in response to Elazar’s insults. 

“I didn’t say anything to him,” Meir said. With that, the principal sent Elazar home and told Meir to come with him to his office. The principal was amazed. “How did you hold yourself back from answering? Even adults would not have been able to stand up to the pressure.” Meir shrugged his shoulders. “I don’t know, he said. “I thought it would be too much.”

“The humiliation you suffered must have come in place of an even greater suffering,” the principal said, and he offered his reassurance that his act would surely bring merit to his mother. A short time later, Meir’s family was made aware of a new treatment in America that held out hope for his mother. And indeed, she was flown to America and eventually recovered.

Our lives are full of temptations of all kinds, beckoning us to give in. Sometimes the challenge is in business, other times it has to do with food or drink, and still other times it is a matter of holding ourselves back from embarrassing another human being. The ability to withstand such temptation turns us into better, more refined, and more disciplined people. This, in turn, has a positive effect on the world around us – and the reward for helping create such a world is very great indeed.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. THE SEEING I

“See; I place before you today, a blessing and a curse.” 11:26

See; I place before you – The Hebrew word for “see” in this verse is “re’eh,” which addresses them in the singular form, whereas the word for “before you” is “lifneichem,” which is in plural form. Moses did not suffice to address them only in public, but he also “took to the streets” and spoke to individuals to try and drive home the points he was trying to convey. Thus, the verse reflects private conversation as well as public addresses. – Rabbeinu Bachya

Before you today – On this earth, the choices before you can result in either blessing or curse. That which is not before you today [i.e. The World to Come] is only blessing. – Daas Zekeinim Baalei Tosafos

Rabbi Meir of Premishlan once hosted a meal at which one of the gentlemen in attendance repeatedly made it known to all that he had a high opinion of himself. Not wishing to rebuke him overtly, Rabbi Meir instead explained this verse in the following manner to make his point. “Behold,” he explained, “there is an ‘I’ placed before each and every one of you. This ‘I’ can be used for ‘blessing or for curse.’ One who appreciates his own self-worth and uses it to motivate himself to serve G-d more fully will merit blessing. One who sees himself as the be-all, end-all and the purpose of creation, will surely merit only curse. It is interesting to note that Rabbi Meir himself never used the words “I” or “Me” in conversation, for he saw himself as too insignificant to reference.

2. USE YOUR GRAINS

“The Chasidah and the Anafah according to its kind, the Duchifas and the Atalef.” 14:18

The Chasidah – This is a stork. Why is it called “Chasidah,” which is derived from the word “chessed” – kindness? Because it displays kindness toward others of its species by sharing its provisions with them. – Rashi [Leviticus 11:19]

If it displays kindness toward others of its species, why would it be included among the non-kosher birds? While it is commendable to perform kindness, one must not limit it only to “others of his species.” The stork’s unwillingness to relieve the suffering of anyone outside his species is indicative of an insufficiently developed trait of kindness. – R’ Yisroel of Rhuzin

The Jerusalem Talmud [Bava Metziah 3:5] tells us that while the stork is somewhat kind-hearted, the mouse [or weasel] is a wicked creature, because it invites its friends to share its pile of grain. This is perplexing because it appears to be no different than the stork, which is praised for its kindness toward its friend. Mayana Shel Torah explains that the mouse’s problem is that his pile of grain is not his at all. Rather, he finds grain that belongs to another and then acts charitable to its friends by inviting them to partake of this stolen grain. Dispensing charity with funds of another person is not an act of benevolence, but an act of thievery.

3. CEASE AND DESIST

“For destitute people shall not cease to exist within the Land, therefore I command you saying, ‘You shall surely open your hand to your brother, to your impoverished, and to your destitute in your Land.’” 15:11

For destitute people shall not cease to exist – While we wish it weren’t so, the verse assures us that the Jewish people will not generally succeed in attaining the spiritual perfection required to stamp out poverty altogether. – Ramban, Rabbi Yosef Bechor Shor

For destitute people shall not cease to exist – Since you have not managed to attain the degree of spiritual perfection that would eradicate poverty from your midst, you must seek additional merits in the form of assisting the needy. This is why the verse continues, “You shall surely open your hand to your brother…” – Malbim 

For destitute people shall not cease to exist – This reality should serve as an incentive to the wealthy to assist the needy, for one never knows when the wheels of fortune will turn and he numbers among them. – Ralbag

The famed Maggid of Kelm once exhorted a crowd of wealthy individuals to assist their less fortunate brethren by pointing out that the verse guarantees that there will always be needy individuals among us. “Consider for a moment,” urged the Maggid, “what would happen if you failed to assist them. They would eventually starve to death or fall ill and perish, and there wouldn’t be any poor people left alive. Who among you is interested in filling the vacated slots?”

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Partner Talk

DOWN UNDER

by RABBI ELIMELECH BORENSTEIN

Dear Rabbi,

It’s hard to admit this, but I am a very negative person. Whether it’s because I’m a product of my upbringing, my teachers, or my genes, I’m not sure. But I do know that I constantly see the glass as half-empty, and I let people know it. Even my wife finally read me the “riot act” and told me I needed to change my negative attitude or else… I don’t think she is about to divorce me, but I have to admit that this time she finally got my attention. Is there some kind of “Jewish formula” that can transform me into a more positive person?

Sincerely,
Please don’t print my name

Dear PDPMN,

I’ve got good news and bad news for you. Since you acknowledge having some negative tendencies, I’ll start with the bad news: The answer is ‘no.’ There is no formula, Jewish or otherwise, to magically “transform” your personality.

The good news though is that if you truly make a commitment, you can see some very positive changes over time. The question is how to do it. There are several strategies you can employ. Some may resonate with you, some may not. 

1. The first step, according to the teachings of Maimonides, is to seek out a wise person – it could be a Rabbi or another wise person – who can get to know you and your situation, and offer advice.  As Maimonides puts it, the wise are the “healers” of the soul. (Mishneh Torah, Hilchot De’ot, Chapter 2:1)

Maimonides adds that whenever a person wishes to conquer a negative trait, he should “move in the direction of the opposite extreme, and accustom himself to that extreme until he feels ready to return to a healthy midpoint” (Chapter 2:2). 

With the trait of negativity, you would need to go on a positive or happy diet for a while to get yourself back on track. Ultimately, your goal is not to become so positive that you appear foolish. Every trait has its proper time and place.

2. One very useful strategy is offered by the author of Sifsei Chaim, Rabbi Chaim Friedlander. He suggests making a short-term goal and writing it down. So, for example, you may find that you may take a page from Maimonides, but whittle it down to size by writing down the following: Today, from 1:00 – 1:15  p.m., I will be completely positive about everything I see and experience!

The practice of writing something down, sticking to it, and then experiencing success will serve to reinforce your positive accomplishments. And because you are determining the parameters, you may find it easy to sign up for another 15 minutes, and then another.  The goal is to get a tangible taste of success, even if in a limited manner.

3. Finally, I heard Rabbi Noach Orlowek, a well-known lecturer on parenting and education, suggest that if a person wishes to change a trait, he should incorporate something positive along with the negative. Suppose you see a painting and think it’s ugly. Fine. You can say that the painting is ugly. Just make sure to add something positive: But I noticed that it is hanging on the wall very nicely. 

Adding a drop of positivity to the negative can at least mitigate the harshness of this trait as you work toward building a more positive outlook on life.

There are surely many other strategies that may be helpful, but if you gradually incorporate some or all of these ideas into your daily life, you may find yourself feeling more positive sooner than you ever imagined. In short, yes we can! 

Sincerely,
Rabbi Elimelech Borenstein

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

In this week’s Torah portion, the Torah commands the Jewish people to obliterate all remnants of idol worship from the Land of Israel (Deuteronomy 12:2-3). There is an additional commandment (see 12:29-31) to strictly avoid even inquiring about the nature of the idolatrous practices. 

א) As explained by Nachmanides, the rationale for this prohibition is a concern that the Jewish people may learn about these practices and be tempted to perform them – not in service to idols, but in service to G-d Himself. Given the fact that the verse (12:31) identifies the idolatrous practice as burning their children in fire as a sacrifice to their gods, how could a rational person believe that sacrificing his own child would be an appropriate expression of worship to G-d – especially since G-d clearly outlawed such practice? 

ב) Aside for the concern raised by Nachmanides that one might be tempted to employ idol-type worship in the service of G-d, what concern would there be if people simply wanted to better understand the nature of any idol-worship service?

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Parsha Summary

This week’s Torah portion, Re’eh, begins a series of three Torah portions (Re’eh, Shoftim and Ki Seitzei) that contain the majority of the commandments found in Deuteronomy. 

It opens with Moses declaring, “See, I present before you a blessing and a curse.” This statement was Moses’ exhortation to the Jewish people that the choice of whether or not to accept the Torah is nothing less than the choice between blessing and curse. It was followed by a formal, national declaration of this understanding on Mount Gerizim and Mount Ebal.

Moses next warned that upon settling the Land of Israel, the Jewish people had to commit themselves to an unrelenting campaign to wipe out every vestige of idol worship. Related to this is the commandment banning private altars, even if used in service to G-d. Instead, the nation had to focus its service only at designated locations prior to the building of the Temple, and then in Jerusalem once the Temple would be built.

Even after the nations and their gods had been cut down, the Jewish people could not even learn more about their practices, for fear that they would be drawn into their evil forms of worship.

Similarly, Moses warned against falling prey to false prophets that may arise among the nation. Even if the prophet is able to perform miracles or other extraordinary acts, he must be utterly rejected and put to death if he attempts to convince the Jewish people to go against the Torah or to follow other gods.

This is true on national level, and it is true on a personal level as well. Should a brother, a wife or close friend try to entice an individual to stray from the path of serving G-d, he or she must be shown no mercy. Should an entire city go astray, that city must be destroyed and left as an “eternal heap,” never to be rebuilt. Such is the tremendously powerful need to maintain the sanctity of the nation’s commitment to G-d.

Re’eh continues with an explanation of many of the laws associated with kosher animals. Animals must have completely split hooves and chew their cud to be kosher; fish must have fins and scales. As for foul, Moses listed the birds that are forbidden.

Moses also established a seven-year tithing cycle. After the Kohen’s portion has been taken from produce, and the Levite’s tithe has been taken, the owner must take a second tithe. In the first, second and fourth years, that portion is either taken to be eaten in Jerusalem, or it is redeemed for money, which must be spent on food in Jerusalem. In the third and sixth year, the tithe is separated for the poor.

The seventh year is the Sabbatical year. All produce is declared ownerless and permissible for anyone to take. Additionally, according to Torah law, all personal loans are forgiven in the seventh year. (Over time, the Rabbis saw that people refrained from lending money to the poor. They therefore instituted several corrective measures to protect lenders and ensure that the poor could still obtain loans.)

Re’eh also includes the commandment regarding the treatment of Jewish slaves upon their release. The master is required to make sure that his former slave is able to get a proper new start. He must give him cattle, produce and other generous gifts. This Torah portion concludes with the requirement to make a pilgrimage to Jerusalem for the three Festivals, Passover, Shavuout and Succot, and to bring offerings in honor of the occasion.

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Parsha Perspectives

by MOSHE GEWIRTZ

את ה’ א-לקיך תירא אתו תעבד ובו תדבק ובשמו תשבע

“Your G-d you shall fear, Him you shall serve, and to Him you shall cleave.” (Devarim 10:20)

Parshas Eikev includes three commandments that deal with different ways in which a person should approach a relationship with G-d: to fear Him, to serve Him, and to “cleave” to Him.

The first two are easily understood. In the case of a mortal king, for example, it is obvious that the subjects are required to maintain a healthy fear of the monarchy, as well as to serve the realm with devotion. This is all the more true with G-d, the King of all Kings.  The commandment to “cleave” to Him however, is perplexing. How is it possible to for human beings – with all our limitations – to cleave to an infinite G-d?

In his Path of Ethics, Rabbi Yaakov Neiman suggests a practical way to incorporate the ability to cleave to G-d in our everyday lives. Looking at the story of creation, the Torah states, “G-d created man in His image” (Bereishis 1:27). This means that within every human being there is a spark of divinity and a likeness of G-d. According to Rabbi Neiman, when our relationships with other people are based on respect and mutual concern, we are, in essence, attaching ourselves to their inherent G-dliness. By attaching ourselves to the image of G-d found in our fellow human beings, we simultaneously enter the realm of cleaving to G-d Himself.

This concept casts light on an episode in the Talmud, which recounts a discussion between a potential convert and the great sage Hillel. The man requested that Hillel teach him the entire Torah while standing on one foot. (Talmud, Shabbat 31a) Hillel responded with the following precept: “What is hateful to you, do not do to your neighbor. That is the whole Torah, while the rest is commentary; go and learn it.” The generally accepted understanding of Hillel’s answer is that respecting other people is the basis for all the commandments in the Torah.

This, however, cannot be completely accurate. What, for example, does observing Shabbat or putting on tefillin have to do with respecting other people? Indeed, many commandments seem to be solely in the realm of creating a relationship between man and G-d.

Based on Rabbi Neiman’s explanation of how we cleave to G-d, Hillel’s statement is more deeply understood. Closeness to people is the conduit through which we cleave to G-d. The next step is to create an even closer relationship with G-d by striving for perfection in all areas of Jewish life.  

The following story, as related by Mrs. Tziporah Heller, a well-known and respected lecturer in Jerusalem, illustrates this point:

The Grand Rabbi of Bobov, Rabbi Shlomo Halberstam (1907 – 2000) was known for his tireless dedication to reestablishing the Bobov Chassidic dynasty in America after the Holocaust.  By all accounts, he was tremendously successful. His devotion to G-d and to people was legendary.

Thousands of mourners attended his funeral. Amid a sea of religious Jews, the brother of a family friend noticed a black man, who was obviously not Jewish, but who was crying and weeping terribly. What was he doing there? Why was he so moved by the Rabbi’s death? After the funeral the family friend approached this man.

“Are you a Bobover?” he asked, knowing there was obviously more to the story.

“No,” said the man. “But let me tell you something about your Rabbi.”

The man went on to recount an incident that occurred twenty-five years earlier. He was a young house painter, just getting started in his career. He put up ads, and eventually someone asked him to paint the Rabbi’s house.

“I got there early in the morning,” the man recalled. “The first thing the Rabbi asked me was whether I had eaten breakfast yet. I had not.”  

The Rabbi immediately went to the fridge and took out food to serve him before he started working.

The next day, after the man had prepared the house for painting, the Rabbi called him over.

“Wait a minute,” the Rabbi said. “I want to tell you something.”

The man expected the Rabbi to warn him to do a good job or not to ruin any furniture.  

Instead, the Rabbi said, “Before you begin, let me tell you: It doesn’t have to be perfect.”

“I was young at the time and just starting out,” the man said. “I told him, I do a good job! What do you mean it doesn’t have to be perfect?!”

The Rabbi reassured him that nothing in this world is perfect, and that he should not worry.

“Over my career,” the man said, “I’ve painted a lot of houses. No one has ever treated me with that much respect.”

He then took out a “Rabbi card” with the Rabbi Halberstam’s picture on it and said, “That’s my man.”

It is not a coincidence that great Rabbis are remembered for their deep piety in service of G-d as well as for their exceeding consideration for their fellow human beings. Indeed, the two go hand-in-hand. As we interact with other people, let us strive to remember that each person we meet is created in the image of G-d.  Using this knowledge as the basis of our relationships will strengthen our connection to others, and bring us one step closer to having a more intimate relationship with G-d.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. SOUL FOOD

“When you eat and are satisfied, you must therefore bless Hashem, your G-d, for the good land that He has given you.” 8:10

When you eat and are satisfied – This verse obligates us to recite Birchas HaMazon [Grace after Meals] upon the conclusion of a substantial meal. – Talmud, Tractate Berachot 21a

When you eat and are satisfied – When you are sated by an abundance of hearty food, you will remember the hardships you experienced in Egypt where you lacked for even your basic needs, and you will recall the difficulty entailed in obtaining edible food in the desert. That will spur you to express your appreciation to the Almighty for the gift of the Land and its munificent bounty. – Ramban, Rabbeinu Bachya

When you eat and are satisfied – The reason the Almighty has forced you to undergo the hardships of the desert is so that you will never fail to appreciate the incredible blessings of the Land of Israel which you are about to enter. - Malbim

When you eat and are satisfied – One who is careful never to allow food to enter his mouth without reciting a blessing prior and after will not be consumed by worms after his death. – Sifsei Kohen

The Maggid of Dubno offered a wonderful parable to help us appreciate the importance of reciting Birchas HaMazon. A woman once passed away, leaving her husband to care for their only son by himself. The father devoted himself fully to raising this child, whom he loved so dearly, and spared no effort to help him in every way imaginable. After some time, the father married a widow who too had been left with an only daughter after the passing of her husband, to whose well-being she was fully dedicated. Their marriage took off, but there was one serious point of contention between them. He was certain that she only cared about her daughter, and she was convinced that his primary interest was his son. In truth, they were both correct, and this caused much friction between them that seemed irreconcilable. As the children matured, however, they realized that they were a perfect match, and soon they married and began to build their family. Suddenly, all the earlier tension in the relationship of their parents evaporated as each dedicated all their efforts to helping the young couple. Now, through this marriage, the primary source of their friction simply disappeared. The body and soul are also engaged in a similar tug-of-war, each looking primarily after its own interests. The body seeks only its welfare and greater indulgence in material matters. The soul, on the other hand, cares not a whit about the physical, seeking only greater access to spirituality. These two disparate interests are almost impossible to reconcile except through food and blessings. So long as one eats, primarily an exercise in satisfying the physical, and utilizes the opportunity to give thanks and appreciation to the Almighty, he has elevated the act of eating to a realm where both the body and soul can experience mutual satisfaction.

2. A WEIGHTY ISSUE

“I turned and descended the mountain, and the mountain was burning with fire; and the two covenant tablets were on my two hands. I beheld that you had just sinned to your G-d, you had made yourselves a molten calf… I grasped the two Tablets and threw them from upon my two hands, and smashed them before your eyes.” 9:15-17

And smashed them before your eyes – For I did not wish to present them to a people who violates their precepts. – Rabbi Yosef Bechor Shor

I grasped them – Why did he need to grasp them if they were already in his hands? The verse earlier does not say that they were in his hands, but on his hands, for owing to their great sanctity, they actually bore their own weight and only rested upon his hands. Once Moses beheld the Golden Calf, they lost their earlier sanctity and now needed to be carried lest they fall to the ground. Made of stone, they weighed an enormous amount, and Moses was forced to grasp them before they would drop. – Ohr HaChaim 

I grasped them – Moses did not want them to simply drop, but he wanted to smash them to deliver a strong message to the nation. To do this, he had to grasp with his hands that which was already on his arms – a substantial feat. He accomplished this only with Divine Assistance, for even the Almighty agreed with his decision to smash the Tablets regardless of their immense value. – He’emek Davar

Sifsei Kohen points out that in describing the creation of the second Tablets, the Torah writes, “So I made a case of shittim wood, and I hewed two stone Tablets like the originals, and I ascended the mountain with the two Tablets in my hand.” Unlike the first set, these were not on, but in his hands. This is because the first Tablets carried themselves, whereas this second set, prior to being inscribed, were not yet able to do so. Once inscribed, they left the realm of the physical and entered the realm of the spiritual and attained a weightless quality.

3. THIS IS HOW IT’S DONE, SON

“At that time, G-d separated the tribe of Levites to carry the Ark of G-d’s covenant, to stand before G-d to serve Him, and to bless in His name until this day.” 10:8

At that time – During the first year of your departure from Egypt, when you transgressed with the [Golden] Calf and the Levites did not transgress, the Omnipresent separated them from you. – Rashi

Although initially the Almighty had designated the firstborn of each family to serve Him, this arrangement could not endure, because Divine service consists of more than following a prescribed set of rules. Instead, it requires a tradition that is passed down from father to son in an unending chain. This would not be possible if the responsibility lay with the firstborn of each family. Thus, it had to be transferred to a specific tribe, and when the Levites demonstrated their outstanding devotion to the Almighty in the episode of the Golden Calf, they earned this distinction.

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Partner Talk

ONE IN THE SAME

by RABBI LEIBY BURNHAM

Dear Rabbi,

I noticed that last week’s Torah portion has the “Shema” in it – a prayer that I have said every night since my Hebrew School days! I vaguely remember some stories we were taught of Jews (maybe they were in Nazi concentration camps) being led to their deaths with the Shema on their lips. Why is this prayer so central in Judaism?

Thank you,
Sarah B.

Sarah,

Thank you for giving me this opportunity to amplify your understanding of the Shema. By the way, while you are correct that many persecuted Jews have uttered this phrase as they were brought to their death in horrible acts of aggression, Jews under all circumstances endeavor to say this prayer in the last moments of their life.

The phrase “Shema Yisrael Hashem Elokeinu Hashem Echad” – “Hear O’ Israel, the Lord is our G-d, the Lord is One,” declares our belief that there is only one true G-d in the world. In many ways, it is Judaism’s most significant phrase. In order to understand why, we need to take a deeper look at the message conveyed by this statement. A cursory glance at the Shema brings up a striking question: Isn’t it a bit redundant? If the whole point of the statement is to affirm our belief in Monotheism, why don’t we just say, “Hear O’ Israel, our G-d is One”?

Furthermore, the Shema refers to G-d by two different names, Elokeinu and Hashem. (Note: whenever we use the word Hashem, we are referring to Ado-Noy, the term represented by the letters  י-ה-ו-ה. That word is never pronounced as it is actually written in the Hebrew). Why does G-d have different names, and why we do we switch back and forth between them in the Shema statement?

The different names we use to refer to G-d represent the different ways we experience His reality in the world. G-d Himself is infinite. He has no emotions or any other human limitations. However, when we witness the different ways G-d interacts with the world, we refer to Him from the perspective of human experience. If, for example, our fields produce a bumper crop, we refer to that as G-d showing His “kindness” to us. A famine may be referred to as a sign of G-d’s “anger.”

The two most common names of G-d are Elokeinu and Hashem. They represent the two traits of G-d that we observe most frequently. Elokeinu represents the trait of discipline, while Hashem represents the trait of compassion. Discipline is very exacting and shows a clear and immediate relationship between cause and effect with regard to our actions. Compassion allows much more room for error and forgiveness.

The world experiences G-d in both ways. However, the deeper lesson of the Shema is that they are really both one.

The story of creation shows that G-d employed both traits in creating the world. Up until the creation of mankind, the Torah uses the word Elokim (a form of Elokeinu) to describe G-d’s more exacting interaction with the world. However, with the creation of mankind, the Torah uses the name Hashem for the first time. In his Ohr Hachaim commentary to Bereishis 1:3, Rabbi Chaim Ibn Attar (1696 – 1743) explains that there was no need to employ the trait of compassion when creating the trees, fish and animals. They do not sin and therefore have no need for G-d’s compassion.

However, when G-d created people, He knew that we would make mistakes – sometimes very serious mistakes – and that it would be necessary to add the trait of compassion to the world. Were humans to be judged only with strict discipline, mankind would not be able to survive.

A deeper look, however, shows that even G-d’s discipline is really just a function of His all-encompassing compassion. Just as a parent disciplines a child out of love and for his ultimate benefit, so too, when G-d disciplines us, it is only out of His great love for us and for our ultimate benefit.  

Therefore, “Shema Yisrael Hashem Elokeinu Hashem Echad” really means, Hear O’ Israel, the G-d of Compassion (Hashem) and the G-d of Discipline (Elokeinu) are really one G-d, i.e., a G-d of Compassion.

The belief in an all-loving, all-compassionate G-d is one of the cornerstones of Jewish belief. This is why saying the Shema is so important in Judaism. It is why we teach it to our children at the youngest age, why we say it three times a day throughout our lives, and why so many have mustered up the strength to reaffirm this principle in the final moments of their lives.

All the best,
Rabbi Leiby Burnham

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

“And you shall remember the entire way on which your God led you these forty years in the desert, in order to afflict you, to test you, to know what is in your hearts, whether you would keep His commandments or not. And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather by, whatever comes forth from the mouth of G-d does man live.” (Devarim 8:2-3)

In this week’s Torah portion, Moses reminded the Jewish people that G-d miraculously provided all of their physical needs for the entire 40 years they were in the desert. The manna fell every morning, and their clothes did not wear out. (Additionally, they were provided with quail meat every evening and water from the Well of Miriam.) Nevertheless, Moses described this as both an “affliction” and as a “test” from G-d. 

א) Having all of one’s needs taken care of for 40 years seems like a pretty good deal. In what way(s) could the experience of having the manna fall every day be seen as an affliction?

ב) G-d provided the manna as a test to know “what is in the hearts” of the Jewish people and whether they would observe His commandments or not. As the manna fell without fail, there was little room for the Jewish people not to believe G-d. How then could the manna have served to clarify their commitment to G-d and His commandments?

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Parsha Summary

This week’s parsha, Eikev, opens with Moses continuing to encourage the Jewish people to trust G-d that the conquest of the Land will be successful, that they will have nothing to fear, and that their lives will be full of abundant blessing. All of this would come to pass – if the Jewish people would follow G-d’s commandments with a full and pure heart, and would be zealous in destroying all idol worship from the Land of Israel. This devotion to G-d’s word must be in all areas, even what may be perceived as “minor” commandments. Rashi points out that the word “eikev” is related to the word “heel” in Hebrew. The implicit lesson is that the Jewish people must be careful even with seemingly “lighter commandments,” on which a person may be inclined to tread with his “heel.” (Rashi, Devarim 7:12)

 Moses then related that G-d would provide miraculous assistance in driving out the people of the land, similar to the miracles witnessed against Pharaoh. However, the conquest and expulsion of the people would not happen all at once. Rather it would take place gradually, so that a sudden depopulation would not leave the nation vulnerable to attacks from wild animals.

Moses reminded the Jewish people of the lesson of the manna, which fell every day and nourished them for forty years. This is the source of the famous statement, “Man does not live by bread alone,” but rather by “everything that emanates from the mouth of G-d” (Devarim 8:3). Despite Moses’ promise that the people would enjoy abundance of all kinds in the Land of Israel, he warned against falling prey to the lures of materialism. Too much prosperity would cause the nation to forget G-d, grow lax in following His commandments, and assume that “my strength, the might of my hand, made me all this wealth!” (Devarim 8:17) Doing so, Moses cautioned, is a recipe for destruction.

Moses also warned the people not to assume that their own righteousness was what had caused G-d to drive the other nations from the land. Rather, G-d was doing this because of the wickedness of those nations, and His personal promise to Abraham, Isaac and Jacob that their children would inherit the land.  Indeed, Moses pointed out, the Jews are a “stiff necked people,” who provoked G-d from the day they left Egypt until their arrival at the border of the land of Israel.

The episode of the Golden Calf is recalled, as well as the smashing of the first Tablets, as an event that will forever remain a stain on the reputation of the Jewish people. The incident put the Jewish people in grave danger, and forced Moses’ return to the mountain for another forty days of fasting and prayer in order to assuage G-d’s anger. And it would be another forty days before G-d would fully forgive the Jewish people with a second set of tablets.  

Moses then exhorted the people that G-d asks only that they fear Him, go in all His ways, love Him, and serve Him with all their heart and soul (Devarim 10:12). This is a famous verse, which many commentators discuss. Moses described this level of service as a small thing, which to ordinary people is the result of a lifetime of work.  The commentators point out that Moses teaches us that it is possible for people to have control over their spiritual growth – that G-d will not hold a person back from succeeding in the spiritual realm, as long as there is proper effort and reverence for G-d’s commandments.

The parsha then states that the Land of Israel will be good for the Jewish people. It is a land flowing with milk and honey, abundant rainwater, good produce, and is watched by G-d at all times, from the beginning to the end of the year. But, there, is a contingency, Moses pointed out. If the Jewish people follow the commandments, love G-d and serve Him with all of their heart and all of their soul, G-d will bless the land with great abundance. However, if they turn to other gods, there will be no rain, the ground will not yield produce and they will be quickly banished from the land. This warning is found in the second paragraph of Shema (Devarim 11:13-21), which is recited at morning and evening prayers.

The parsha concludes with a promise that if the Jewish people walk in G-d’s ways, G-d will cause the Jewish people to be feared by all the nations of the earth. He will drive out the nations from the land and greatly expand the borders of the Land of Israel.

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Parsha Perspectives

by RABBI LABEL LAM

מי יתן והיה לבבם זה להם ליראה אתי ולשמר את כל מצותי כל הימים למען ייטב להם ולבניהם לעלם לך אמר להם שובו לכם לאהליכם

“Who can assure that this heart should remain theirs, to fear Me and observe all My commandments, all the days, so that it should be good for them and their children forever? Go say to them, ‘Return to your tents.’” (Devarim 5:26-27)

In this week’s Torah portion, Moshe reviewed the episode of the giving of the Torah on Mt. Sinai and repeated the Ten Commandments before the entire nation. In recalling the events of Mt. Sinai, Moses drew attention to G-d’s seemingly unusual instruction that the people should return to their tents as a means of ensuring their continuing loyalty to His commandments. Rabbi Menachem Mendel Morgensztern (1757-1859, known as the Kotzker Rebbe, Poland) asks why it was necessary for Moses to include this as part of his review of the overall experience of receiving the Torah at Mt. Sinai.

Furthermore, what connection is there between G-d’s concern that the Jewish people “fear and observe” all the commandments and returning to their tents? Indeed, the commandments inspire great admiration for the Jewish people in the eyes of the nations (Devarim 4:6). Surely they are not to be kept hidden in their tents!

Rabbi Morgensztern answers that G-d is stressing the importance of how the Jewish people should conduct themselves in their homes. When the Torah was given at Mt. Sinai, it was ablaze with fire, and the heart of the entire nation was directed toward one goal. Now, G-d was instructing Moses to tell the nation that they must bring their burning enthusiasm with them back to their tents, to their homes. Only then would this experience find lasting permanence.

In a similar vein, a Mishnah in Ethics of the Fathers (Pirkei Avos 1:4) states that one’s home should be a meeting place for sages; the very next Mishnah (Pirkei Avos 1:5) states that one’s “house should be open wide,” and the poor should be treated as “members of your household.”

On the surface, these two teachings seem to contradict each other. On the one hand, having a home that is a meeting place of sages means maintaining a level of decorum and dignity which would be appropriate for such leaders. On the other hand, treating the poor as members of our household might give an entirely different flavor to the home, with down-and-out people coming and going at all hours.

A deeper look, however, shows that there really is no contradiction. When a home truly embraces Jewish values with vigor and enthusiasm, then all who enter, from the wisest of sages to the simplest of people, will be comfortable there.

The following story illustrates this point:

Rabbi Yaakov Yosef Herman (1880 – 1967) was a pioneering figure in the observant Jewish world in New York in the early part of the 20^th century. He encouraged many young people to embrace their Jewish heritage at a time when millions of Jews were abandoning the “ways of the old country.” He and his wife insisted that their home be open to all. The greatest Rabbis and the poorest of immigrants were all welcome at – and indeed sought out – his table. After many years of Shabbat and Holiday meals and guests, however, this table definitely showed the effects of all the wear and tear.

One day, a relative offered to give them a dining room set to replace the old one at no cost. Rabbi Herman refused.

This table has seen the greatest scholars of our generation, he explained. To outward appearances, the table was old and scratched. However, to Rabbi Herman and his family, the table was a treasured vessel used for holy purposes.

Another time, while Rabbi Herman’s daughter was playing outside, an expensive, chauffeur-driven car drove up to their apartment. An elegant woman appeared from the car and asked to be taken to the Herman residence.

The guest was a wealthy Jewish woman from the West Side of Manhattan. She was known for her contributions to Jewish causes, and she had heard about the many guests that the Herman’s invited into their home.

In a humble voice, this woman asked Mrs. Herman if she could help in the preparations for Shabbat.

“How do you want to help me?” Mrs. Herman asked.

“Well,” she answered, “I could even wash your floors.”

A woman from the upper classes of New York society had traveled to the Herman home and asked to wash the floors – all to have a small portion in their tremendous generosity of spirit. (From All for the Boss by Ruchoma Shain)

As we move past Tisha B’Av and toward the High Holidays, the time is ripe to focus on ways to build love and harmony with our fellow Jews. Rather than extravagant displays of “righteousness,” it is the enthusiasm we have for our heritage that helps us create a home of wisdom, values and openness to share our blessings with others. Indeed, it is the warmth and sincerity found in a Jewish home that has the deepest effect on the people around us and that creates a place where the blazing fires of Sinai find expression in our lives.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. THE GOOD OF THE LAND

“Allow me now to cross over and see the good Land that is on the other side of the Jordan, this good mountain and the Lebanon.” 3:25

This good mountain – Jerusalem, And the Lebanon – The Holy Temple – Rashi

The Holy Temple was called Lebanon, which derives from the word, lavan [white], for through its remarkable powers of atonement, all our sins are whitened. – Sifri

Allow me now to cross over – Moses was not thinking about his own welfare when making this request. Rather, he feared that whoever would lead them into the Land would not complete the task and leave them at risk of being exiled eventually. Thus he requested, “Allow me to lead the people into the Land, for I will not rest until every last of its current inhabitants are driven out, lest they later entice the Jews to sin and cause them to be exiled from the Land.” His request was denied and his prediction proved prescient. – Sforno

If he requested to “cross over,” wouldn’t that automatically imply that he would “see the good Land”? R’ Menachem Mendel of Kotzk explained that many people merit to spend time in Israel, but few of them see only the good of the Land. Instead, they allow themselves to be sidetracked by the hardships and struggle that so often accompany one’s existence in the Land. Moses promised G-d that if he were allowed to enter the Land, he would only see “the good of the Land,” and not focus on its less savory aspects.

2. NO CALCULATIONS ALLOWED

“You shall not add to the word that I command you, nor shall you subtract from it, to observe the commandments of your G-d…Your eyes have seen what G-d did with Baal Peor, for every man who followed Baal Peor, your G-d destroyed him…But you who cleave to your G-d, you are all alive today.” 4:2-4

You shall not add…nor shall you subtract – Unlike food, which each individual must customize to his personal taste, the Torah is designed to satisfy each palate as it is, and nothing needs be added or subtracted. It is perfect and needs no modification whatsoever. Tinkering with it not only changes its flavor somewhat, but renders it into an entirely different dish.

You are all alive today – This verse refers to those who returned from battle with the Midianites, the worshippers of Baal Peor, who were so thoroughly decimated in battle. The Jews, on the other hand, suffered nary a single casualty in this fierce battle. This is the greatest proof of the fact that those who cleave to G-d quite literally cleave to life itself. – Ohr HaChaim (Rabbi Chaim ben Attar)

Rabbi Simchah Bunim of Peshischah notes the juxtaposition of the verse admonishing us not to add or subtract from the mitzvos, to the verse adjuring us to cleave to G-d. He explains that oftentimes, people who are rather bereft of Torah and mitzvos, instead of engaging in it as expected, seek to engage instead in stringencies that are entirely not mandated by halachah, or decide to forget about it entirely and simply pretend that certain mitzvos don’t exist. Neither approach is sanctioned by the Torah. Rather, “You who cleave to your G-d…are alive,” i.e. all that G-d asks of us is to cleave to Him by studying Torah and performing mitzvos. Once that is the basis of one’s life, he need not worry about adding stringencies to his daily routine, nor will he fall prey to the temptation to omit mitzvos from Judaism.

3. HEARTFELT SUCCESS

“And these words which I am commanding you today shall be upon your heart. You shall teach them thoroughly to your children…” 6:6-7

Commanding you today – Weren’t these words of Torah commanded at a much earlier date? Consider them always as if they had only been taught that day. This way, they will remain fresh and vibrant in your eyes, and you will not relate to them as stale and outdated. – Rashi

Some people are content to observe Judaism exactly as their parents did, reasoning that if it was fine for their folks, it is fine for them as well. Assuming their parents observed Torah meticulously, this attitude isn’t terribly harmful. If, however, their parents were lacking in their mitzvah performance, it behooves the children of such parents to open their minds and consider the Torah from a different perspective. Relate to the Torah from a fresh perspective, “as if it had only been given today!” This way, the possibility of returning to Torah in full is far more realistic. – Ahavas Yonasan

Upon your heart – Shouldn’t it have said, “in your heart,” instead of “upon your heart?” Oftentimes, when one hears an inspiring word, he would love to assimilate it into his subconscious and retain the inspiration, but he just isn’t ready to make that sort of change. Rather than discard the inspiration, advises the Torah, allow it to sit upon your heart until such time as you are further inspired and your heart is opened. Then, all that is upon it will enter it and transform you and your behavior.

Who will be successful at “teaching Torah to his children”? One about whom it can be said, “And these words… shall be upon your heart.” Only someone who loves mitzvos and observes them scrupulously will be successful at teaching his child to do the same. One, however, who insists that his child behave in accordance with Torah, but he himself falls far short of this mark, will find that his words fall on deaf ears. Parents are most successful at reaching their children when they communicate through action, not stern admonitions.

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Partner Talk

YOU DONE ME WRONG – AND I CAN’T GO ON!

by RABBI SHMUEL YAAKOV MENDELOVITZ

Dear Rabbi,

I am currently trying to pick up the pieces after several people – fellow Jews – seriously harmed my career and future. I trusted these people like family, and now I am left wondering how I can deal with this betrayal. There is little use in trying to get them to apologize, because they don’t believe they did anything wrong. What does Judaism say about what I can do to help myself move on?

Cheryl B.

Dear Cheryl,

Your question is especially poignant in the days after Tisha B’Av, when, as a nation, we hope to move away from hatred and rivalry and toward harmony, love and unity. Certainly, when someone has been deeply wronged, as in your case, it is not possible to turn on a “love button” with a simple flip of a switch. 

There are no definitive answers to this type of question. Each individual is unique; each situation is unique. However, there is a Jewish approach that may help you in your efforts to move past this event and move on with your life.

1) Understand that everything that happens to us comes from G-d and is for our ultimate good. (See Maimonides’ First Principle of Faith). While it is easy to say this when things appear to be going our way, it is obviously much more difficult to truly accept this when we are in pain. Nevertheless, the first approach is to understand that from the perspective of a lifetime, what your friends did to you will ultimately prove to be for your best, even if you do not see this right now.

Joseph was sold into slavery by his brothers – even though all of them towering, righteous individuals. For twelve long years, Joseph languished in jail in Egypt, only to be suddenly brought out and appointed second in command to Pharaoh and ruler over all of Egypt. When he finally confronted his brothers, one would think he had every right, so to speak, to denounce them for their cruelty.  Instead, he sates: “G-d has sent me ahead of you to ensure your survival in the land and to sustain you for a momentous deliverance. And now, it was not you who sent me here, but G-d” (Genesis 45:7-8).

This is a lesson for the generations. In the face of betrayal, we must do our utmost to see the loving Hand of G-d, guiding our way.

2) I once heard a very apt description of baseless hatred by Rabbi Nissim Yagen, (1940 – 2000, Israel). He stated that there are times when someone wrongs us, and indeed, we feel a sense of hatred toward them. However, instead of hating them “one ton,” we hate them “50 tons!” That is baseless hatred. To feel hurt is natural. To allow it to become overwhelming beyond appropriate proportions goes too far.  Try to gain perspective on what was done to you and not to “over-vilify” them in your mind.

3) Finally, a leading rabbi in Los Angeles was asked a similar question recently. He said in such cases, the issue is very much similar to a divorce. The advice he gave was as follows:

First, recognize that there are always two sides to every story, and therefore, it is an obligation to try to see how your actions or responses may have played a role.

Second, as much as possible, do not allow yourself to talk about the past. Not only is the past done and gone, but talking about the past only creates an ongoing sense of bitterness that can envelope a person’s whole life. It simply adds to your pain instead of relieving it.

Third, he stressed that the best way to move on from this type of betrayal is simply to throw yourself into the next phase of your life with all the energy and vigor possible. This creates a palpable awareness that it is possible to create new circumstances for ourselves.

Again, I want to state that I understand how difficult it can be to wipe away a deep wound with a wave of your hand. However, I sincerely believe that much of your distress will dissipate over time by following some of the strategies discussed here.

Sincerely,
Rabbi Shmuel Yaakov Mendelovitz

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

At the beginning of this week’s Torah portion, Moses recounted the intense, extended prayers he expressed in order to be allowed to enter the Land of Israel, and G-d’s refusal to grant those prayers. (Devarim 3:23-28)

א) According to Rashi, Moses could have asked G-d to answer his request based on his own good deeds. Nevertheless, Moses requested that G-d answer his prayers as an “undeserved gift,” as is the way of righteous individuals. (Rashi on Devarim 3:23). The implication of Rashi’s comment is that Moses may have been able to rescind the decree barring his entry to the land of Israel if he had based his request on his own merits. Considering that going to Israel was one of Moses’ primary aspirations, why was limiting his request to undeserved mercy more important to him than realizing his life dream?

ב) Rabbi Meir Leibush ben Yechiel Michel (1809-1879, known as the Malbim) notes that had Moses led the people into the Land, he would have ushered in the Final Redemption, the pinnacle of human history. All mankind would have been impacted by the enlightenment of the Messianic Age that would have ensued. (See Torah Ohr, Bamidbar 14) If G-d wanted this period of redemption to begin, He could surely have overlooked or otherwise dealt with any indiscretion on the part of Moses. Clearly, it was G-d’s intention that this period be delayed. Given all the suffering the Jews – and indeed the whole world – have endured through the ages, what possible benefit could there have been in delaying our redemption?

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Parsha Summary

As mentioned last week, the Book of Devarim is the last will and testament of Moses to the Jewish people. It is a series of discourses that took place over the last five weeks of Moses’ life, and reviews key lessons, warnings and exhortations that the Jewish people will need to draw on as they move forward through history.

This week’s parsha, Va’eschanan, begins where last week’s parsha left off. Moses had successfully concluded a military campaign against Sichon, king of Heshbon and Og, King of Bashan. The tribes of Reuven, Gad and half of the tribe of Manasseh had been allowed to occupy those lands as their inheritance, and the Jewish nation stood poised to continue the conquest of the Land of Canaan.

In light of these positive developments, Moses prayed one last time – actually 515 last times! – to G-d to be allowed to enter the Land. However, these prayers were refused, and Moses had to accept the decree that Joshua would lead the Jewish people into the Land promised to their forefathers.

Moses continued his exhortation of the Jewish people, moving away from the topic of past sins and focusing on the need to maintain vigilance in the future. He stressed that the Jewish people may not add to, or subtract from, the commandments of the Torah. The Torah is what gives the Jewish people their grandeur in the eyes of the nations of the world. As such, the Jewish people must never forget the experience at Sinai, and they must never worship idols of any kind.

Nevertheless, Moses cautioned that as time goes by, the Jewish people would “grow old in the land” and they would succumb to idol worship. This would draw G-d’s wrath against them, exile them from their land and scatter them among the nations of the world. That very exile, however, would cause the Jewish people to repent and return to G-d, Who would eventually bring them back to their land.

Moses next established three Cities of Refuge on the other side of the Jordan, which would serve as sanctuary cities where the unintentional murderer could flee for protection.

The parsha continues with a re-stating of the Ten Commandments, which are: (1) To know there is a G-d, Who took us out of the land of Egypt and the house of slavery; (2) Not to have any other gods; (3) Not to take G-d’s name in vain; (4) To keep the Sabbath; (5) To honor one’s father and mother; (6) Not to kill; (7) Not to commit adultery; (8) Not to steal; (9) Not to bear false witness; (10) Not to covet.

The parsha also includes the first chapter of Shema (Hear O Israel, the Lord our G-d, the Lord is One), which exhorts the Jewish people to love G-d with all their heart, with all their soul, with all their might.  It is the “pledge of allegiance” of the Jewish people, something we teach our children from the youngest age, and the last words we aspire to have on our lips before we die.

The parsha concludes with Moses issuing a stern warning that the conquest of the Land of Canaan had to be complete – there could be no room for inappropriate mercy in the face of an utterly corrupt, idol-worshiping culture. The Jewish people had to destroy the nations and their idols. There could be no covenants and no intermarriage with them.

Lastly, Moses stressed that the covenant between G-d and the Jewish people is a legacy given to them through the merit of our forefathers. G-d will safeguard this covenant and repay the kindness of those who love Him for a thousand generations, and repay His enemies for their betrayal yet in their lifetimes.

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THE THREE WEEKS

The “Three Weeks” connotes the 21-day time period beginning the 17th day of the Jewish month of Tammuz, the day the walls of Jerusalem were breached during the Second Temple Era, and concluding on the 9th of Av, the anniversary of the destruction of the First and Second Temples. Throughout history, many calamities have befallen the Jewish people between these dates, and we commemorate the season in a progressive fashion. We begin by refraining from cutting hair, making weddings, and listening to music. Then, when the month of Av begins, we add restrictions on bathing, washing clothes, eating meat and drinking wine. On Tishah B’Av itself, we refrain from eating and drinking altogether, and abstain from anointing with oil or perfume, marital relations, and wearing leather shoes.

The goal of these practices is not to inspire a feeling of victimhood or to wallow in self-pity. Nor is our aim to foment an attitude of “us against them,” or “never again!” Such emotions are entirely unconstructive in the long term. Rather, the customs of the Three Weeks are designed to remind us of areas in which we have traditionally been spiritually weak and the steps we must take to remedy our shortcomings. Saddened as we are by the tragic recollections of our past, these customs actually inspire us and offer hope that the damage done to our nation — both by our enemies and by ourselves — is not permanent and that we have good reason to trust in a better future.

Additionally, the sorrow we feel is not only that of our own loss. We mourn, as well, and perhaps primarily, the pain that the Almighty feels over the events that have occurred, and his consequent reluctance to allow His Divine Presence to rest on the earth. We mourn the loss to all of mankind of Divine inspiration. So long as the Holy Temples stood, all of mankind was elevated by the manifestation of His Presence in a tangible and readily accessible manner. Upon its destruction, knowledge of His existence ceased to be universal and the nations of the world slid inexorably into idol worship and later atheism. This may be an even greater tragedy than anything experienced by the Jewish people and well worth commemorating, in the hope that we will rectify the unseemly behavior that brought all this into being.

FROM THE CHASSIDIC MASTERS “Rabbi Meir said, ‘When a person is tormented [due to afflictions that are visited upon him by the Almighty], in what manner does the Divine Presence express itself? “My head is very heavy and aching, My arms are heavy and aching.” If this is the pained response of the Almighty when the blood of wicked is spilt, is it not even more greatly anguished when the blood of the righteous is spilt?’” Talmud, Tractate Sanhedrin 46a

The period of the twenty-one days are often referred to as Bein HaMetzorim, “Between-The-Fences,” a reference to the verse [Lamentations 1:3] “All her pursuers seized her between the fences.” Our sages understood these words to refer to the manner in which Israel was trapped. She had no place to run and no nation would come to her aid. It was as if she was trapped between fences with nowhere to run or hide. Alternatively the “fences” refers to the 17th of Tammuz and 9th of Av, which border the most difficult days of summer. Midrash Rabbah

The month of Av is also called Menachem Av, because the word Av means father, and Menachem means comfort. As tragic as the month has been for us, we are comforted by the knowledge that the source of our difficulty was none other than our “Father in Heaven” who loves us deeply and although He is compelled at times to rebuke us, He will never desert us or allow us to be totally destroyed.

TISHA B’AV IN SCRIPTURE

Although Tishah B’Av is not mentioned explicitly in the Torah, as it commemorates events that occurred centuries after the Torah was written, there are hints to the day in the words of the Prophets, and it is mentioned a total of 74 times in the Babylonian Talmud. Following is a short sampling of a few Talmudic statements regarding Tishah B’Av:

משנכנס אב ממעטין בשמחה שבת שחל תשעה באב להיות בתוכה אסור מלספר ומלכבס ובחמישי מותרין מפני כבוד השבת ערב תשעה באב לא יאכל אדם שני תבשילין לא יאכל בשר ולא ישתה יין רבן שמעון בן גמליאל אומר ישנה רבי יהודה מחייב בכפיית המטה ולא הודו לו חכמים

מסכת תענית דף כו/א

“When Av begins, we must diminish our joy. During the week in which Tishah B’Av falls, it is forbidden to shave, take a haircut or launder clothing… Erev Tishah B’Av one should not eat two cooked foods. He should not eat meat and he should not drink wine. Rabbi Shimon the son of Gamliel said, ‘He should deviate [from his normal practice].’ Rabbi Yehudah held that it was obligatory to turn over one’s bed, but the sages did not agree with him…”

Tractate Taanis 26a

אמר רב יהודה אמר רב כך היה מנהגו של רבי יהודה ברבי אילעאי ערב תשעה באב מביאין לו פת חריבה במלח ויושב בין תנור לכיריים ואוכל ושותה עליה קיתון של מים ודומה כמי שמתו מוטל לפניו

מסכת תענית דף ל/א

“Rabbi Yehudah said in the name of Rav, ‘This was the practice of Rabbi Yehudah son of Ilai. On Erev Tishah B’Av they would bring him bread dipped in salt and he would sit between the oven and the furnace and eat. He drank a flask of water along with his bread and his appearance was that of one whose deceased relative lies before him.’”

Tractate Taanis 30a

רבן שמעון בן גמליאל אומר כל האוכל ושותה בתשעה באב כאילו אוכל ושותה ביום הכיפורים רבי עקיבא אומר כל העושה מלאכה בתשעה באב אינו רואה סימן ברכה לעולם וחכמים אומרים כל העושה מלאכה בתשעה באב ואינו מתאבל על ירושלים אינו רואה בשמחתה שנאמר שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה מכאן אמרו כל המתאבל על ירושלים זוכה ורואה בשמחתה ושאינו מתאבל על ירושלים אינו רואה בשמחתה

מסכת תענית דף ל/ב

“Rabbi Shimon the son of Gamliel said, ‘One who eats and drinks on Tishah B’Av is akin to one who eats and drinks on Yom Kippur.’ Rabbi Akiva said, ‘One who works on Tishah B’Av will never see any blessing from that work.’ The sages say, ‘One who works on Tishah B’Av and doesn’t mourn over the destruction of Jerusalem will not merit to witness its joy… from here we derive that anyone who mourns over Jerusalem will merit to experience her joy, and one who fails to mourn over Jerusalem will not merit to partake of her joy.’”

Tractate Taanis 30a

ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקדוש ברוך הוא הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות

מסכת סוטה דף לה/א

“And the entire congregation raised their voices and they cried…” [Deuteronomy 14:1] Rabbah said in the name of Rabbi Yochanan, ‘That day [that the spies returned] was Erev Tishah B’Av. The Almighty said, ‘They cried a meaningless cry, [therefore,] I’ll give them a reason to cry for all generations.’”

Tractate Sotah 35a

FROM THE CHASSIDIC MASTERS Why is this month referred to as Menachem Av? Av is made up of the letters, Aleph and Beis and symbolizes the idea that the sacred letters of the Aleph Beis, which make up all the mitzvos of the Torah, comfort us and reassure us that so long as we adhere to them, we have nothing to fear. This is also the reason that most of the scroll of Eichah is written in the order of the Aleph Beis, as the first letters of the verses follow the order of the Aleph Beis.  R’ Simchah Bunim M’Pschischa

The wicked Babylonian King Nevuchadnezzar instructed his general Nevuzradan, “The G-d of the Jews is always ready to accept penitents. Therefore, when you capture them, do not allow them to pray to Him, so that they should not be able to repent. Otherwise, He will take pity upon them… Midrash Eichah

This period of twenty-one days corresponds to the twenty-one day period beginning Rosh Hashanah and culminating in Shmini Atzeres which marks the conclusion of the holiday of Sukkot. One who toils to perfect his soul during these weeks no longer need fear a negative verdict on the Day of Judgment for he has already accomplished all that is necessary. Toldos Adam

“A Song of Asaph – O’ G-d, the heathens came into Your inheritance; they have defiled Your holy Temple; they have made Jerusalem into heaps.” [Psalms 79:1] Is the destruction of the Temple really something to sing about? The song is over the fact that the Almighty chose to vent His wrath on the wood and stones of the Temple, instead of upon His children who deserved to be obliterated. Midrash Eichah

“The world can be compared to a human eyeball – The white of the eye is the ocean surrounding the world – The iris is this continent – The pupil is Jerusalem – And the image in the pupil is the Holy Temple.” Derech Eretz Zuta 9

“Jerusalem was destroyed because they desecrated the Sabbath” [Talmud, Tractate Shabbos 119b] This statement, and many others that echo the same sentiment, underline the centrality of the Sabbath in Jewish life and the prominent role its observance can play in our future redemption. Rabbeinu Bachya

“Five tragic events occurred on the 17th of Tammuz…five tragic…on 9th of Av… There were no happier days for the Jews than the 10th of Tishrei [Yom Kippur – when we are forgiven for our misdeeds] and the 15th of Av [when the Jews finally were fit to enter the Land of Israel…]” Mishnah, Tractate Taanit

What connection is there between the tragedies of 17 Tammuz and 9 Av, and the days of celebration, the 10th of Tishrei and 15th of Av? The two days of joy are a counterbalance to the two days of sadness and mourning. They offset the tragedies and help us survive the long exiles wrought by the two days of tragedy. Kli Yakar

On the 10th of Tammuz, Noah first opened the window of the Ark and sent the Raven forth to determine whether it was safe to emerge. The Raven refused to perform his mission and returned immediately. On the 17th of Tammuz, Noah sent forth the Dove, but as the verse [Genesis 8:9] relates, ‘The Dove did not find a resting place for her foot and she returned to him in the Ark…’ The Jewish people are compared to a Dove [Song of Songs 2:14] and the Dove’s inability to find a place to rest her foot was a symbol of our future inability to find a place of refuge when the tragedies occurred on this difficult day. Daas Zekeinim

Historically, the 17th of Tammuz has been a difficult day for Jews. In 1391, more than 4,000 Jews were killed in Toledo and Jaen, Spain, and in 4319 (1559) the Jewish Quarter of Prague was burned and looted.

THE THREE WEEKS IN HISTORY

חמשה דברים אירעו את אבותינו בשבעה עשר בתמוז וחמשה בתשעה באב בשבעה עשר בתמוז נשתברו הלוחות ובטל התמיד והובקעה העיר ושרף אפוסטמוס את התורה והעמיד צלם בהיכל

מסכת תענית דף כו/א

“Five tragedies occurred to our ancestors on the 17th day of Tammuz and five on the 9th day of Av. On the 17th of Tammuz the Two Tablets were broken [by Moses], the Daily Temple Offering ceased to be brought, the walls of the city [of Jerusalem] were breached, Apostomus burnt a Torah scroll, and an idol was erected in the Sanctuary.”

Tractate Taanis 26a

1. Two Tablets — Moses descended from heaven bearing the Two Tablets, a gift from the Almighty that cemented the special relationship forged at Mt. Sinai only 40 days earlier. Impatient and fearful over what they perceived was a delay in his return, the Jews followed the lead of the recent Egyptian converts, who insisted on replacing him with a graven image and created a Golden Calf. Upon witnessing them joyously worshiping the Golden Calf, Moses shattered the Tablets as a sign that their special relationship with G-d had been greatly harmed as a result of their disloyalty.
2. Daily Temple Offering — Leading up to the destruction of the First Temple, the walls of Jerusalem were breached on the 9th of Tammuz. The Kohanim fortified themselves in the Temple and continued to perform the Temple Service. On the 13th of Tammuz, they ran out of unblemished sheep with which to perform the Daily Temple Offering and began bribing the soldiers by lowering a basket of gold coins in return for which they received two sheep. This continued until the 17th of Tammuz when a decree was issued forbidding further Temple Offerings [Rashi, Rambam]. (Others understand this to refer to the Second Temple Era — see Gevuros Ari)
3. Walls Of Jerusalem Breached — The Romans, led by the wicked Titus, breached the walls of the city of Jerusalem on the 17th of Tammuz, which led to the destruction of the Second Temple. In the old days, before the advent of modern armaments, a city could only be conquered by breaking through its walls, hence the significance of this event.
4. Apostomus Burnt A Torah Scroll — For some years prior to the revolt against the Romans, Roman forces had been regularly engaging in harsh provocations against the Jewish people. In one instance they burnt a Torah Scroll in full view of the Jewish people, an emotionally devastating act that was an ominous sign of the impending tragedies.
5. An Idol Was Erected In The Sanctuary — In Talmud Yerushalmi there is a debate as to whether this refers to the idol erected by the wicked Jewish king Menasheh during the times of the First Temple, or the idol erected by the very same Apostomus on the same day that he burnt the Torah scroll. Either way, the offense was grave and indicative of serious problems within our midst.

Nevuchadnezzar commanded that Torah Scrolls be sewn into sacks which were then filled with sand and placed on the backs of Jewish captives. The sacks were unbearably heavy and the captives were forced to march while stooped over. Targum Eichah

On Rosh Chodesh Av, Aharon the High Priest, passed away. Upon his passing, the Clouds of Glory which had accompanied us and protected us from all harm suddenly departed. This symbolized our vulnerability during this critical period; the Divine Presence left us, and we were open to attack from our enemies.

Aharon’s passing on Rosh Chodesh Av contained an important message for the Jewish people. Aharon was beloved for his ability to promote peace and unity among the Jewish people [Avos 1:12.] Absent his influence, the Jewish people began to fracture, and harmony was no longer assured. Disunity among the Jewish people is a recipe for disaster and would bear tragic results later in our history, as our sages explained, “Although they studied Torah, performed mitzvos and acts of loving-kindness assiduously, the Second Temple was destroyed because they were guilty of baseless hatred.”

Why does the Mishnah mention that there were two sets of five tragedies? Couldn’t it just have listed the tragedies without counting them for us? The Mishnah points out these numbers to convey the idea that the reason these tragedies occurred was because the Jewish people failed to obey the 10 Commandments, which were inscribed on two tablets in two sets of five. Ben Yehoyada

TISHA B’AV IN HISTORY

בתשעה באב נגזר על אבותינו שלא יכנסו לארץ וחרב הבית בראשונה ובשניה ונלכדה ביתר ונחרשה העיר

מסכת תענית דף כו/א

“On the 9th of Av it was decreed upon our ancestors that they would not enter the Land [of Israel], the First and Second Temples were destroyed, the city of Beitar was captured, the city of Jerusalem was plowed over.”

Tractate Taanis 26a

1. Decreed Not To Enter The Land — The Jewish people were destined to enter the Land of Israel shortly after leaving Egypt and receiving the Torah. Instead, they wandered the desert for forty years until the entire generation that left Egypt perished. What was their sin? Sending the Spies to investigate the Land, wholeheartedly believing their slanderous reports and then refusing to enter the Land. They doubted G-d’s ability to vanquish the mighty inhabitants of the Land and thereby demonstrated their unworthiness of the miracles He would perform on behalf of the Jewish people when the time came to capture the Land.
2. First Temple Destroyed — On the seventh of Av, the enemy entered the Sanctuary. On the 8th and 9th of Av, they ate and drank in it and desecrated it through immoral behavior. On the 9th day, close to evening, they set it ablaze and it continued to burn through the entire 10th day. The reason we don’t fast on the 10th day which is when it was primarily destroyed, is because we prefer to mark the onset of the calamity. Interestingly, Talmud Yerushalmi records the names of pious individuals who fasted on the 9th and 10th of Av, but this is not the accepted practice.
3. Second Temple Destroyed — Although it stood longer and was a larger and more magnificent structure than the First Temple, the Second Temple, too, was eventually destroyed at the hand of the Romans. Along with the destruction of the Temple came the destruction of thousands of Yeshivos [academies of higher learning], a near-cessation of the transmission of the Oral Law and the murder of millions of Jews.
4. Beitar Was Captured — Tens of thousands of Jews lived in the holy city of Beitar. It was ruled by a powerful Jew known as Bar Kochba who led the Jewish revolt against the Romans and almost succeeded in restoring Jewish sovereignty to Israel. Many great scholars believed him to be the Messiah. Unfortunately, Bar Kochba was killed; the revolt collapsed, and the Romans exacted terrible vengeance upon the Jews. The city of Beitar was decimated, and the corpses of its slaughtered inhabitants were not permitted to be buried for a period of two years. The fall of Bar Kochba effectively ended all Jewish hopes for a return to our homeland for thousands of years.
5. Jerusalem Plowed Over — The Prophet Micah prophesied, “So said the Lord, ‘Zion will be plowed under like a field, Jerusalem will be full of furrows, and the Temple Mt. will be piled high with stones.” Turnus Rufus, a Roman general, plowed up the Temple Mount and its environs and left it as a plowed field, piled high with boulders, in fulfillment of the words of the Prophet.

The number ten in Jewish tradition symbolizes sanctity, as seen in the fact that a minyan [prayer quorum] is formed with ten men, and there are many other examples: Abraham was tested through ten trials until he ascended to his lofty rank; the Torah was condensed into Ten Commandments; one separates a tenth of his income for charity, etc. As such, the number ten is heavily associated with the Jewish people who strive to infuse all aspects of life with holiness. The ten tragedies that occurred represent the overpowering of our special rank earned through the fulfillment of our mission, perpetrated by those who sought to destroy us and all that we represent in the world. Maharal

The fact that these tragedies occurred specifically during the months of Tammuz and Av, the hottest and most uncomfortable months of the year [in Israel], symbolizes a very encouraging idea.
The period of the greatest oppressiveness of the summer begins at the midpoint of the month of Tammuz and concludes at the first third of the month of Av. This is why the tragedies began on the 17th of Tammuz and concluded on the 9th of Av. In fact, a close look at the two sets of tragedies reveals that those of 17 Tammuz were only the beginnings of greater tragedies, whereas those of Av were conclusive in their nature. Just as the heat begins to wane following the 9th of Av, the pain and suffering we endure will also conclude, and we will one day merit only joy and happiness. Maharal

The First Temple was built in the merit of the Patriarch Abraham. His progeny included Ishmael, and it was subsequently destroyed by Ishmael’s descendants, the Babylonians. The Second Temple was erected in the merit of the Patriarch Isaac whose offspring included Esau. It was later destroyed by the Romans, descendants of Esau. The Third Temple will be constructed in the merit of the Patriarch Jacob. His offspring consisted of 12 righteous sons, none of whom strayed from his path. Just as his legacy bore for eternity, the Temple which will be built in his merit will stand for eternity. Alshich

CUSTOMS OF THE THREE WEEKS

During the Three Weeks, a number of customs were instituted to ensure that we would not forget the sad but meaningful events and their attendant lessons. What follows is a short list of common practices:

• Weddings are postponed until after Tishah B’Av.
• We do not play or listen to music.
• Public celebrations, especially those involving singing, dancing and musical accompaniment, are avoided.
• Haircutting and shaving are prohibited.

There are two reasons offered for the custom not to get married during the Three Weeks. 1) It is not a good omen for the couple 2) It gives the impression of being unconcerned about the tragedy of the destruction of the Temples. Ba”ch

FROM THE CHASSIDIC MASTERS Although our joy must be diminished during these weeks, that should be limited to areas in which we experience personal pleasure. In areas of Divine service such as prayer, mitzvah observance, and Torah study, we must overcome our inclination to be gloomy and perform them with great joy for during these weeks, the Almighty still seeks our company and delights in our service. Avodas Yisrael [Maggid of Koznitz]

Pious people have a custom not to eat a “new” fruit or benefit from anything that would require a blessing of “Shehechayanu” in which one blesses the Almighty for having brought him to this time period, because of the sad nature of the time. Sefer HaChassidim

FROM THE CHASSIDIC MASTERS “Any generation in whose time the Temple is not restored is considered to have destroyed it.” [Talmud Yerushalmi, Tractate Yoma 1:1] Is it really true of all the generations in whose time the Temple was not rebuilt that they are guilty of having destroyed it? So many righteous generations have passed since the destruction; surely not all of them are equally guilty?! The rebuilding of the Temple will not occur through the righteousness of one generation alone. Instead, the accumulated merits of multiple generations will generate the rebuilding of the Temple. What the Talmud is really saying is that any generation which failed to generate merits to add to the cumulative total is considered to have destroyed, but certainly those generations who contributed through their mitzvot and Torah study to its future re-establishment are considered righteous and meritorious. Sfas Emes

FROM THE CHASSIDIC MASTERS “Upon the inception of the month of Av, we minimize our joy.” [Talmud, Tractate Taanis 26b] The Hebrew word for “our joy” is “b’simchah.” This can be translated as, “our joy” or as, “with joy.” The Talmud is stressing that although we must diminish our pleasure-inducing activities, it must be done joyously, without resentment. Only through joy will the ultimate redemption finally arrive. Rav Chaim of Tzanz

LAWS OF THE NINE DAYS

Although various customs designed to inspire us are practiced throughout the Three Weeks, on Rosh Chodesh Av, a more intense period of mourning, known as The Nine Days, begins. The general rule as expressed by the Talmud [Tractate Taanis 26b] is “Upon the inception of the month of Av, we minimize our joy.”

FOLLOWING IS AN ABBREVIATED LIST OF THE MOST COMMON LAWS AND CUSTOMS ADDED TO THOSE ALREADY PRACTICED FROM THE 17TH OF TAMMUZ:

1. One should refrain from vacationing in distant places or taking long trips for reasons other than a mitzvah.
2. Certain forms of commerce and construction should be avoided during these days.
3. New clothes may not be purchased.
4. Pleasurable bathing is prohibited. It is permitted for hygienic purposes. However one should use cooler water than he is accustomed to and avoid washing the entire body at one time.
5. Meat and wine, two symbols of joyfulness, are prohibited during the Nine Days, with the exception of Shabbat.
6. Laundering clothes is generally prohibited with certain exceptions. Children’s clothes which tend to soil easily are not included in this prohibition.

LAWS OF TISHA B’AV

Although Tishah B’av is not scripturally ordained, its laws mirror those of Yom Kippur, the most stringent of all fast days of the year. Similar to Yom Kippur, beginning sundown of the 9th of Av , all five of the following restrictions are in force:

1. Eating & Drinking: With certain exceptions, no food or drink may be consumed unless a person is ill and under the care of a physician who instructs him to eat or drink.
2. Washing: Washing for pleasure is forbidden with hot or cold water. Removal of dirt is permitted as well as washing one’s hand upon arising. However, he should not wash past his knuckles. When preparing food, it is permitted to wash one’s hands as needed.
3. Leather Shoes: Footwear [only] made of leather is forbidden to wear. Even if only a small strip of leather is on the shoes, they may not be worn.
4. Anointing: Smearing oneself with anointing oil or perfume is forbidden. Deodorant may be applied.
5. Marital Relations: This is restricted as befits one who is in mourning.

Additionally, one must not sit on a chair and should optimally sit on the floor until midday. The elderly, or people for whom this is difficult, may sit on a low stool the height of which should not exceed 12 inches. One should refrain from engaging in leisure activities and idle gossip and even Torah study must be limited to areas of Torah that discuss the events of the day. One should not greet another person in the customary manner on Tishah B’av. Talis and Tefillin are not donned until Minchah of Tishah B’av.

FROM THE CHASSIDIC MASTERS “And it is fitting for every G-d-fearing individual to feel pained and distraught over the destruction of the Holy Temple.” [Shulchan Aruch, O”Ch 1:5] Is one who is not a G-d-fearing individual exempt from this obligation?! A person who lacks fear of G-d must first engage in mourning over his personal destruction before concerning himself with the destruction of the Holy Temple. Rabbi Menachem Mendel of Kotzk

FROM THE CHASSIDIC MASTERS The holy Rabbi Simchah Bunim of Pshischah once exclaimed, “If it were up to me, I’d abolish all fast days with the exception of Yom Kippur and Tishah B’Av. On Yom Kippur, due to the sanctity of the day, who needs to eat, and on Tishah B’Av, who can even think about eating?

FROM THE CHASSIDIC MASTERS “One who mourns over the destruction of Jerusalem merits to see her comfort” [Talmud, Tractate Taanis 30b] Although this conventionally is understood to refer to the rebuilding of the Temple and Jerusalem, this can be understood to mean that he immediately begins to feel comforted over the loss because in his heart he senses that it will be rebuilt and restored to its former glory. For when a righteous person mourns Jerusalem, he inspires the Almighty to hasten the redemption and this thought itself provides him with a measure of comfort. Tiferes Shlomo of Radomsk

“One who mourns over the destruction of Jerusalem merits to see her comfort.” [Talmud, Tractate Taanis 30b] How does mourning over Jerusalem enable one to see her comfort? The Almighty decreed that the memory of a deceased loved one recedes after a period of time. This, however, is only true of a loved one who is actually deceased. By mourning over the Temples, which were destroyed thousands of years ago, one demonstrates that, although the bricks and mortar are no longer extant, their spiritual presence is still very much a reality in his life. All that they represented has not been forgotten, and their past existence still serves to inspire him to greater spiritual heights. In this sense, although the Temple is not yet physically rebuilt, one can still derive a measure of comfort and meaning from the very fact that he still feels the loss.

THE SCROLL OF EICHAH [BOOK OF LAMENTATIONS]

Authored by the Prophet Jeremiah who spent years pleading in vain with the Jewish people to repent, the Scroll of Eichah encapsulates the Destruction of the First Temple and contains numerous allusions to the destruction of the Second Temple as well. In four of its five chapters the verses follow the order of the Aleph Beis. The book comprises one of the five Megillot (“Scrolls”) [Esther, Song of Songs, Ruth, and Ecclesiastes], traditionally read at different points throughout the Jewish year. It is read in a mournful tone, reflecting the somber nature of the subject matter on the night of Tishah B’av, by the light of a candle [or lights that have been dimmed]. Some communities have a custom to recite it the morning of Tishah B’av too, after reciting the Kinnot.

The Scroll of Eichah is often read from a book or a scroll that is not written on the traditional parchment, as is customary when reading other scrolls such as the Scroll of Esther. This is because the scribes were hesitant to write the Scroll of Eichah on parchment, hoping for the imminent arrival of the Messiah. By inscribing it on parchment, it would appear that we lacked faith in the advent of the Messiah since parchment is a sign of permanence, indicating our intention to use the scroll for a long period of time. The reality is that once the Messiah comes, we will no longer mourn on Tishah B’av nor read the Scroll of Eichah. Levush

The Almighty said to Jeremiah [upon the destruction of the Holy Temple], “Today I am as one who had an only son and he perished in the middle of his wedding ceremony.” Midrash Eichah

“A sin has Jerusalem sinned, therefore she has become tainted…” [Lamentations 1:8] Why does the verse employ the term “sin” twice to describe the misdeeds that occurred in Jerusalem? A sin performed in Jerusalem is immeasurably worse than one committed elsewhere, for Jerusalem is the palace of the King, where sinning engenders a greater degree of rebelliousness. Thus, the people were taken to task twice for each sin performed in Jerusalem; once for the act and once for the additional treachery it entailed. Chidah

FROM THE CHASSIDIC MASTERS “We have become orphans and fatherless, our mothers are as widows.” [Lamentations 5:3] When the saintly Rabbi Levi Yitzchak of Berditchev reached this verse he groaned audibly and cried out, “Master of the Universe, you instructed us in Your Torah [Exodus 22:21] not to pain a widow or an orphan. Why then, do You afflict us and torture us, your own widows and orphans? Aren’t You too, obligated to observe Your laws?

BRIEF OVERVIEW OF EICHAH

In the first chapter, the prophet describes the suffering that befell the Jewish people at the time of the destruction of the Temple and bewails the tragedy of the proud city of Jerusalem lying in ruins. He describes the alienation we felt from our allies and how, although consolation is impossible, we must still accept the will of the Almighty. He blames the cause of the destruction on our failure to see how our degeneration would result in such catastrophe.

In the second chapter, the prophet decries the false prophets who encouraged our erosion by lulling us into a false sense of security with assurances that destruction can never happen. The nations of the world rejoiced over our downfall; the Almighty reminds us that we deserved this because of our misdeeds.

In the third chapter, the prophet laments the fact that he was forced to experience the horrific tragedies about which the earlier prophets had warned. He speaks of his indescribable pain and the faith he maintains in the face of it all. He is inspired and comforted by the knowledge of G-d’s ceaseless love and mercy for His people and is certain that the moment we repent salvation will come.

The fourth chapter revisits the horrific tragedies that befell the Jewish people. It describes the hunger, the pillaging and plundering of Jerusalem, and how Jewish mothers actually consumed the flesh of their own children, so great was their hunger. Our allies refused to stand by their commitments, and our enemies were extraordinarily successful. He concludes by foretelling the destruction of the Second Temple and consoles us that one day we will suffer no longer.

The fifth and concluding chapter of Lamentations is essentially a plea to the Almighty to focus on all that has occurred to us over the generations and return us to our former stature. We acknowledge our feebleness and plead with Him, “Return us to You, Oh G-d, and we will return…” Even if we’re incapable of taking the first step, if You bring us back, we will certainly return to You and be Yours forever after.

“They have heard that I sigh, there is no one to comfort me; all my enemies have heard of my trouble, and rejoice… Let all their wickedness come before You and do to them as You have done to me for all my transgressions…” [Lamentations 1:21] It’s one thing if our enemies harmed us and the remaining nations either came to our aid or remained indifferent. It’s quite another matter when the other nations actually rejoiced over our misfortune and exulted in our downfall. For that, dear G-d, we ask that they be repaid in full measure.

FROM THE CHASSIDIC MASTERS “On the day the Holy Temple was destroyed, King Messiah was born.” [Talmud Yerushalmi, Brachos 2:4] This time was an auspicious time for great things to happen to the Jewish people had they only prepared themselves properly. Instead, they took it for granted and failed to live up to their end of the deal. The tragic result was that instead of the Messiah coming, we were driven into exile for thousands of years. Tzidkas HaTzaddik

FROM OUR CHASSIDIC MASTERS “A lament over Zion and her cities, like a woman in her birthpangs.” [Kinnot of Tishah B’Av] A woman in the throes of labor, although experiencing severe pain, still takes comfort in the knowledge that this excruciating pain will soon give way to great joy once her child is born. Similarly, our lament over the destruction of Zion even during the darkest days of exile is tempered by the knowledge that soon all this pain will give way to everlasting joy and happiness when the Third Temple is rebuilt. Rabbi Levi Yitchak of Berditchev

KINNOT

Kinnot are poetic elegies traditionally recited on Tisha B’Av to mourn the wide array of tragedies suffered by the Jews throughout history. A few kinnot are recited on the night of Tishah B’Av after the Eichah reading, while the majority of them are reciting following Shacharis on the morning of Tishah B’av. Traditionally, the congregation recites them in semi-unison, and their recital should last until approximately midday. There were a number of notable authors who composed the kinnot, among them were Rabbi Eliezer Hakalir, Rabbi Shlomo Ibn Gabriel, and Rabbi Judah Halevi.

Ideally said in a slow mournful tone and with a focus on the meaning of their words, the kinnot are designed to inspire heartfelt tears and sadness over our loss, and also to give hope for a better future when we will return to the Land of Israel to a rebuilt Temple where we can once against serve the Almighty. In times not so long ago, it was common for adults to shed copious tears as they read the passages and even young children understood that a carefree attitude was not appropriate on this day. Sadly, many of us are no longer on the level of our ancestors and our recital is more rote in nature. In recent times, a number of kinnot have been composed commemorating the calamities of the Holocaust, and many communities have instituted their recital into the liturgy.”

In the words of Yitzchak Rabin, the fifth Prime Minister of Israel, the capture of the Western Wall by the paratroopers of General Motta Gur’s unit was an emotional scene.

“Nobody planned it in advance. Nobody prepared it and nobody was prepared for it; it was as if Providence had directed the whole thing: the paratroopers weeping — loudly and in pain… the words of the Kaddish prayer heard by Western Wall’s stones after 19 years of silence, tears of mourning, shouts of joy…”

Legend has it that two secular soldiers stood by the scene and watched it unfold with bewilderment. They had no concept of why this particular wall meant so much to their comrades and these battle-hardened soldiers could hardly share in the emotion that surrounded them. Suddenly one of them began to cry. His shocked comrade asked him, “What are you crying about? You don’t even know what this wall is all about?” His teary-eyed friend responded, “I am crying because I don’t even know what to cry about!

Judaism demands that we celebrate life and always look to the future with optimism and hope. Nevertheless, this does not mean that we may forget our sufferings or the messages they were meant to inspire. Instead, we dedicate a time to commemorate them and internalize their messages through prayer, fasting, tears, and mourning practices. During this time, we include in our thoughts not only events which occurred during this specific time, but also the array of tragic events that occurred throughout our history.

Some of the tragedies represented in Kinnot are: The destruction of the First and Second Temple, the defeat of Bar Kochbah and his legions, the murderous Crusades that wiped out entire Jewish communities, the suicide pacts in G-d’s Name undertaken by Jews captured by our oppressors, and the murder of ten great Talmudic scholars.

“Each time the Jewish people were exiled, the Divine Presence accompanied them.” [Talmud, Tractate Megillah 29a] “The Almighty said, ‘I shall not enter My Sanctuary, the Heavenly Jerusalem, until I return to the Jerusalem on Earth!’” [Talmud, Tractate Taanis 5a] “In the future, the Jewish people will repent and they will be redeemed.” [Medrash Rabbah, Bamidbar 7:10]

POINTS TO PONDER

1. What is it about “baseless hatred” that causes the Holy Temple to be destroyed?
2. Can’t we just build another Temple? Why must we wait for the Almighty to do so?
3. Is the widespread assimilation that’s responsible for the loss of so many Jews related to the events of Tishah B’Av?
4. Which do you mourn more, the loss of the Temple or the terrible loss of Jewish life that occurred at the time? Why?
5. Would you have been more likely to pay attention to the message of Jeremiah or the false prophets who contradicted him?
6. Is it really so hard to reduce our pleasure during this time or refrain from making weddings?
7. Why are Jews so reticent about the idea of Messiah and a Third Temple?
8. What can you do to ensure that your children will never have to mourn the loss of the Holy Temple?

MAKE IT MEANINGFUL

If Tishah B’Av this year is just like all the others in past years, it will not have the impact it can have on your soul. Here are six suggestions for how you can make this Tishah B’Av even more meaningful than all the others:

1. Book Ahead of Time: Check out the tremendous selection of books on Tishah B’Av and reserve room in your brain for all the extra information that you want to hold on to. My personal favorites: A Time to Weep The Fall of Jerusalem and Beitar by Rabbi Leibel Resnick and Tishah B’av: Texts, Readings, And Insights by Rabbi Avrohom Chaim Feuer
2. Take it Slow: Although it’s bookended by two fast days, don’t be in a hurry to get through this time of year. It’s not much fun, but it’s exceedingly meaningful if utilized properly.
3. Be Above It: Don’t take personal offense to every slight. Try to be forgiving of others and practice “baseless love” instead of baseless hatred.
4. Floor Yourself: Take the time to study the laws of Tishah B’Av and their meaning. Sitting on the floor, refraining from washing, no swimming and the other customs were all instituted for a good reason.
5. Don’t Miss the Kinnot Address: Acquire a copy of the Kinnot translations available from a number of publishers and familiarize yourself with their meaning. Take the time on Tishah B’Av morning while reciting them to read the historical background of each Kinnah even if it means that you lag behind the others. It’s well worth it.
6. Tear Yourself Away: Sometimes it’s good to shed a few tears. Try to envision the suffering of the Jews during the time of the Destruction and really feel their pain. Think of what our parents endured not too long ago at the hands of the Nazis and make their pain yours. In the merit of these efforts, may Hashem grant that we never again experience such suffering.

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Parsha Perspectives

by RABBI LEIBY BURNHAM

אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן במדבר בערבה מול סוף בין פארן ובין תפל ולבן וחצרת ודי זהב אחד עשר יום מחרב דרך הר שעיר עד קדש ברנע ויהי בארבעים שנה בעשתי עשר חדש באחד לחדש דבר משה אל בני ישראל ככל אשר צוה ה’ אתו אלהם

“These are the words that Moses spoke to all Israel, on the other side of the Jordan, concerning the Wilderness, concerning the Arabah, opposite the Sea of Reeds, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab; eleven days from Horeb, by way of Mount Seir to Kadesh-barnea.” (Devarim 1:1-3)

This week’s parsha begins the Book of Devarim, which recounts the final discourses Moses delivered to the Jewish people in the last five weeks of his life.

One of the key issues Moses addresses is the decision to send spies to report on the Land of Israel nearly 40 years earlier. At the urging of the people, Moses sanctioned the plan, but the results were tragic: Ten of the spies declared that the Land was impossible to conquer. The people accepted the report, despaired of entering the Land of Israel, and caused G-d to decree that their generation die in the desert.

In recalling the events surrounding this national tragedy, Moses, states: “You approached me, all of you, and said, ‘Let us send men ahead of us and let them spy out the land’” (Devarim 1:22).

The commentators note that the phrase, “all of you,” is superfluous. Moses could simply have stated, “You approached me and said, ‘Let us send men…’” What was the purpose behind the addition of these three words?

Rashi explains that the extra words are Moses’ way of emphasizing that the Jewish people failed to show proper respect when they presented their request. Instead, they approached him “like an unruly mob, the young pushing aside the elders, and the elders pushing aside the leaders.”

Rabbi Chaim Ickovits (1749-1821, Poland/Russia), popularly known as Rabbi Chaim of Volozhin, and considered by many to be the father of the yeshiva movement, asks why Moses went out of his way to point out this relatively small misdeed. Certainly, the episode of the spies included more severe transgressions than failing to show proper respect for each other and for Moses!

Rabbi Ickovits answers that Moses was indicating that the very manner in which they raised the issue revealed a deeper problem regarding their true intentions. If the desire to send spies had been driven by proper motivations, the Jewish people would have conducted themselves in a calm and respectful manner. Instead, as events bore out, they had an ax to grind against the whole idea of entering the Land of Israel. Sending the spies was a pretext, and approaching Moses as an unruly mob proved this from the outset.

This shows how vital it is to maintain an atmosphere of respect, especially when dealing with important or potentially contentious issues. Once the air becomes poisoned with disrespect, the ramifications can be tragic.

The opposite is also true. Maintaining proper respect for another person, even in a charged situation, can have tremendously positive effects, as the following story illustrates:

One of the towering figures of the Lithuanian Torah world was Rabbi Yosef Zundel of Salant (1786-1866). Rabbi Zundel once approached a wealthy individual in his town to donate funds for the benefit of the poor. Unfortunately, the wealthy man also had a notorious reputation as a miser.

Although Rabbi Zundel spoke in a friendly and pleasant manner, the wealthy man answered him with anger and disrespect.

“I have never given my money away to another person before, and I will not do so now!” the wealthy man declared.

Upon hearing this, Rabbi Zundel stopped trying to persuade him. Instead, in the same friendly manner, he said, “I like to hear such honest words. I dislike people who make big promises but don’t follow through with them. I respect you very much. You don’t want to give, and so, in a forthright and honest way, you make it clear that you won’t give.”

With that, Rabbi Zundel parted pleasantly and went on his way.

The Rabbi’s words exerted a tremendous influence on this wealthy miser. He had expected to hear an angry rebuke, but instead he found himself on the receiving end of honest and sincere praise. From that day on, the wealthy man’s attitude changed, and he would even seek out Rabbi Zundel to donate money to the poor. (From Stories My Grandfather Told Me, Mesorah Publications)

Next week, we will mark Tisha B’Av. This was the day the generation that left Egypt was punished with forty years of wandering, as well as the day the First and Second Temples were destroyed.

At their root, these tragedies began when the Jewish people failed to conduct themselves with proper respect for each other, and we continue to suffer from the effects of this attitude to this very day. Pursuing an atmosphere of respect with the people around is one way each of us can help to correct this flaw and create positive and lasting change in its place.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. LETTERS OF COMFORT

“These are the words that Moses spoke to all of Israel, on the other side of the Jordan, concerning the Wilderness, concerning the Aravah, opposite the Sea of Reeds, between Paran and Tofel, and Lavan, Chatzeiros, and Di Zahav.” 1:1

These are the words – Because these are words of rebuke, and because Moses intended to recount here all the places where they angered the Almighty, he therefore said these words in concealed fashion and only intimated that they sinned in these places. This was done in order to uphold the honor and dignity of the Jewish people. - Rashi

The Vilna Gaon shares with us an incredible insight into the entire concept of the Torah’s rebuke. The Book of Devarim begins with rebuke of the Jewish people and maintains that tone throughout a large portion of the volume. Some very strong admonitions are delivered along with a hefty dose of potential consequences should we fail to meet the lofty standard expected of us. Traditionally we are taught that when we do satisfy the required standard, instead of suffering these consequences, these tragic situations are reversed into blessings [brachah]. A hint to this can be found in the fact that if one counts from the first time the letter beis [the first letter of the word brachah] appears in this book 613 letters, the next letter he will encounter will be reish [the second letter of the word brachah]. If he counts another 613 letters from that point, he will encounter the letter chaf [the third letter of brachah], and another 613 letters from that point will lead him to the letter hey [the fourth and final letter of brachah]. This teaches us that all of these tragic consequences can be reversed into blessings if we are careful to adhere to all 613 mitzvos of the Torah.

2. JEWISH STARS

“I then said to you, ‘I cannot lead you all by myself. Your G-d has increased your numbers until you are as many as the stars of the sky.’” 1:9

As many as the stars of the sky - Were they really numerous as the stars that day? They actually numbered only six hundred thousand at the time. What then does “you are today” mean? You are compared to the day – you are as eternal as the sun, the moon and the stars. – Rashi

Afikei Yehudah notes that there are times when the Torah compares the Jewish people to the dust of the earth and times when it compares them to the stars of the heaven. The difference between these two comparisons is that whereas particles of sand tend to stick to one another, the stars are separated by vast expanses. When referring to the Jewish people in united fashion, they are compared to the dust of the earth. When referring to them in a fragmented state, they are compared to stars, for they are distant from one another. In expressing his frustration with the Jewish people, Moses said, “Presently you are like the stars in the heaven in that there exists much animosity among you instead of unity. When you behave in this manner, it is difficult for me alone to bear your burdens and quarrels and lead you effectively.”

3. SUM-THING TO CONSIDER

“Show no favoritism in judgment, small and great alike shall you hear; you shall not tremble before any man, for the judgment is G-d’s…” 1:17

You shall not tremble before any man – Rabbi Yehoshua ben Karcha said, “From where do we derive that a student who is sitting before his teacher and sees a point in favor of a poor man and a reason to indict a rich man, that he must not remain silent? Because it is written, ‘You shall not tremble before any man.”’ – Talmud, Tractate Sanhedrin

For the judgments is G-d’s – You must not tremble before any man, even a powerful one, and rule in his favor unjustly, because ultimately the judgment is G-d’s, and He will ensure that justice is done in the end. You, in the meantime, will have perverted G-d’s judgment, sinned against Him, and accomplished nothing. – Rabbeinu Bachya

Small and great alike – You must not favor a litigation that involves large sums of money over one that involves minimal sums. Each must be accorded the same reverence and diligence to ensure that the judgment is exact. – Rashi

Rabbi Elya Meir Bloch zt”l explains that the reason to be as exacting in the judgment of a small sum as in a large sum is not because the two are indeed equivalent. One simply cannot compare the loss of a few cents to that of hundreds or thousands of dollars. Rather, our sages write that one who renders judgment with meticulous care and exacting diligence causes the Divine Presence to rest upon the Jewish people. Thus, when rendering a judgment, any judgment is in fact, not merely a matter of ensuring that the money reaches the true owner, but also that the Divine Presence should see fit to dwell among us. The stakes are very high even when the actual sum in question is hardly significant.

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Partner Talk

These Fast Days Sure Go Slow, Rabbi!

by RABBI TZVI HIRSH GREENBAUM

Dear Rabbi,

I know that the 9^th of Av is next week and that we are supposed to fast and feel sad because of the Destruction of the Temple and the Exile. To be honest, I don’t really understand how a fast is supposed to make us feel sad. I get the point of fasting on Yom Kippur, because we are cleansing ourselves, but the idea of fasting on the 9^th of Av just leaves me thinking I’ll be hungry all day and not get much out of it. What am I missing in this equation?

Sincerely,
George S.

Dear George,

Your question actually touches on several key points about fasting in general and fasting on Tisha B’Av (the 9^th of Av) in particular. There happens to be a lot of confusion on these issues, so hopefully I can fill in some of the major facets of the overall picture.

1) Human beings are interesting creatures. We have a body, which is completely physical, and a soul, which is completely spiritual. Because we live in a very physical world, on most days the voice of the soul is somewhat muted, to say the least. Or, to put it another way, ice cream and introspection don’t mix very well.

Reining in the body by withholding food and drink helps amplify the voice of the soul. This is especially the case when fasts are accompanied, as they should be, by prayer and reflection on our actions and those of our forefathers. It is even more effective when that prayer and reflection take place in a structured environment, like a synagogue or program.

The true purpose of a fast day, therefore, is not to be sad, or even to directly produce a sense of cleansing. The true purpose of a fast day is to stir our hearts to reflection and introspection so we can improve our ways. (See A Summary of the Halachos of the Three Weeks, by Rabbi Shimon D. Eider, and Mishna Berura 549:1)

2) In the same vein, the day of Tisha B’Av itself is not a “sad” day. It is a day of mourning. The essence of mourning is the pain we feel over the loss of a relationship. One day we were able to be in the presence of a loved one, and the next He is gone. Any sadness we experience stems from the awareness of the loss.

On Tisha B’Av, our task is to come to a keener awareness that the state of the Jewish people, of our priorities, of our personal interactions, and our relationship with G-d is tragically broken and in deep need of repair.

That awareness should of course provoke a sense of mourning and sadness – but it should also spur us on to a new determination to correct the situation once and for all. That determination is the true meaning behind the fast of Tisha B’Av.

May you have an easy and meaningful fast.

Sincerely,
Rabbi Tzvi Hirsh Greenbaum

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

In this week’s parsha, Moses recounted and expanded on the episode of the spies forty years earlier. At the time, the Jewish people declared that G-d’s intention to bring them into the Land of Israel was actually a sign of His hatred for them, as opposed to His love. According to Rashi, their reasoning was that the Land of Israel was inferior to Egypt. In Egypt, the crops were regularly irrigated by the Nile. In the Land of Israel, the crops had to rely on rainfall to grow.

The people assumed that if G-d truly loved them, he would have simply driven out the Egyptians and allowed the Jewish people to live in peace and prosperity in the land of Egypt. (See Devarim 1:27, and Rashi’s explanation) According to the spies’ report, however, the Land was in fact, good – “flowing with milk and honey.” (Devarim 1:25; Bamidbar 13:27-29) They were convinced that G-d would not help them conquer the land.

א) If their chief concern was that G-d would not allow them to conquer the Land, what relevance is the agricultural quality of the land?

ב) The main sin in the episode of the spies was that the Jewish people did not believe G-d would bring them into the Land of Israel. Ironically, they were punished with forty years of wandering in the desert, essentially proving their point! Instead of imposing this sentence then, wouldn’t it have been more advantageous to miraculously bring them into the Land of Israel before the eyes of the whole world, thus proving to all that G-d was fulfilling His promise?

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Parsha Summary

This week’s parsha opens as Moses began to deliver his last will and testament to the Jewish people. It was a unique moment in the history of the nation, the culmination of forty years of wandering in the desert, on the eve of the conquest of the Land of Israel.

This final series of discourses took place over the last five weeks of Moses’ life. During that time, Moses reviewed the laws he taught to the Jewish people and also rebuked them for certain significant sins and mistakes they committed in the desert.

Out of respect for the Jewish people in the eyes of the nations of the world, Moses introduced these topics with great sensitivity, hinting to the events, rather than overtly confronting the nation with its flaws.

Moses first pointed out that the very appointment of a judge and lower courts (Exodus 18:13-26) signaled a flaw in the Jewish people’s approach to Torah and Moses as their leader. He indicated that the people were too eager to put this system in place, and should have insisted on learning from Moses himself rather than through intermediaries.

The parsha continues with an extended and in-depth account of the incident of the spies, which led directly to the Jewish people being sentenced to forty years of wandering in the desert. That generation’s refusal to believe that G-d would take them into the Land of Israel as He had promised was a tragedy that has ramifications until this very day. Their purposeless tears occurred on the 9^th of Av. In response, G-d decreed not only that the generation would perish in the desert, but also that this day would be a day designated for tears throughout the generations. Many future tragedies, including the Destruction of the First and Second Temples, have taken place on this day.

Moses then described the encounters with Esav, who dwelt in the land of Seir, Moab and Ammon. All three nations were not to be provoked or attacked at this time.

On the other hand, the response to provocations by Sihon, the King Heshbon, and Og, the King of Bashan, was immediate and overwhelming. G-d delivered these two kingdoms into the hands of the Jewish people, as well as their territory, their cities and their property.

The parsha concludes with Moses recounting his agreement to grant the conquered territory on the other side of the Jordan to the tribes of Reuven, Gad and half of Menashe. The agreement was conditioned on the tribes of Reuven and Gad fighting at the forefront of the Jewish people as they conquered the Land of Israel.

Finally, Moses reiterated his appointment of Joshua as the new leader of the Jewish people, who would lead them in the conquest of the Land of Israel, under G-d’s divine protection.

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Parsha Perspectives

by MOSHE GEWIRTZ

והקריתם לכם ערים ערי מקלט תהיינה לכם ונס שמה רצח מכה נפש בשגגה

“And you [Moses] shall designate cities for yourselves, cities of refuge, they shall be for you. And there shall flee a murderer who unintentionally kills a person.” (Bamidbar 35:11)

This week’s double parsha, Mattos-Masei, includes the commandment to establish  specific Cities of Refuge, which grant “protected status” for people who have committed  unintentional murder. These cities were also the permanent home of Levites, with the hope being that their more refined character would exert a positive influence on such individuals.

The sentence imposed on the unintentional murderer obligated him to remain in exile in one of these cities until the death of the Kohen Gadol (High Priest) of that generation.  Venturing out of a City of Refuge was a risky undertaking, as the Torah allowed the relatives of the victim to take vengeance on the unintentional murderer should he leave the city during his period of exile.

The Talmud (Makos 10a) states: “If a student is exiled [to a City of Refuge], his teacher must follow him to exile, as it is stated in the verse (Devarim 4:42), ‘Then he shall flee to one of these cities and he shall live.’”

This statement of the Talmud is classically understood to mean that the Torah is concerned not just with the physical survival of the unintentional murderer, but also with his spiritual survival – even in exile. This includes being accorded complete access to his teacher, who, by imparting the wisdom and values found in the Torah, ensures that his student will live a full and meaningful life.

Rabbi Yaakov Neiman, author of Darkei Mussar (Pathways of Ethics), asks the following question: To be sure, a life devoid of Torah is devoid of greater meaning. But why must the teacher be exiled along with his student? Why not simply have this individual study by himself during his period of exile?

Furthermore, as explained above, the Cities of Refuge were home to the Levites. Historically, the Levites were financially supported by the rest of the Jewish people, while they used their time to study and teach Torah. Why was it not sufficient for the unintentional murderer to find a new teacher from among his scholarly neighbors?

The answer can be understood from the actions of one of the towering luminaries of the Wartime generation. In the late 1930’s Rabbi Elchonon Wasserman, dean of the yeshiva in Baranovich, Lithuania, was on a fundraising mission in the United States. When the war broke out, Rabbi Wasserman insisted on returning to his students, despite the fact the conditions facing European Jewry were increasingly perilous. Why did he think it was necessary to join his students at that very moment in time? One can assume that there were other prominent Rabbis capable of leading the yeshiva through this difficult period.

Rabbi Neiman explains that the meaning behind the Talmud’s statement is that it is crucial for every student to be able to maintain a relationship with a mentor who knows his particular strengths and weaknesses, and who is sensitive to his unique life experiences. This is what enables a teacher to give proper guidance regarding his student’s spiritual growth. It is not something that can be “downloaded,” manufactured or developed in a short period of time.

Accordingly, when the verse states that the unintentional murderer must live in exile, the Rabbis understood it to mean that his teacher is required to go with him as well. This was also why Rabbi Wasserman insisted on returning to his students, even as the exile of World War II and the Holocaust closed in on them.

The following story further illustrates this lesson.

Benjamin had been in seven yeshivas, and could not succeed in any one of them.  Eventually, he was accepted into a yeshiva in Jerusalem that seemed to speak directly to his needs. He was especially inspired by the connection he had made with one of the Rabbis, and for the first time in his life, Benjamin began to enjoy his studies and show real progress.

At one point, his teacher was required to travel for a few weeks in order to raise funds for the yeshiva. During his absence, Benjamin’s studies, as well as his overall connection to the yeshiva, began to spiral downward. Thankfully, this process was reversed when his beloved teacher returned.

A few months later, the Rabbi was again asked to travel away from the yeshiva. This time, he called Benjamin into his office to inform him of his upcoming absence.

In the course of the conversation, it became clear that Benjamin was extremely distressed at the prospect of his Rabbi leaving for a second time and the possibility of once again losing progress in his studies. Although Benjamin did not suggest that his Rabbi remain, the Rabbi understood the situation and postponed his trip for the benefit of his student.

Throughout our lives, each of us will find times when we are the teacher and times when we are the student; times when we are the mentor and times when we are the disciple. As students, we will gain immeasurably by maintaining a connection to a teacher who can guide us through our lives. As teachers and mentors, we must understand that our students, disciples and children need us to maintain a consistent presence in their lives.

The lesson of the Cities of Refuge is that a person’s spiritual growth must be maintained and carefully guarded through an ongoing, consistent investment of time, energy and concern.

Whichever side of the teacher-student relationship we are on at any given time, we must understand that real growth and guidance are not something that can be achieved on a “part-time” basis. We must be in it for the long haul.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. AN OFFERING YOU CAN REFUSE

“Moshe spoke to the tribal leaders, to the Children of Israel saying: ‘This is the word that G-d has commanded.’” 30:2

To the tribal leaders – Why were these instructions given first to the tribal leaders, and only afterwards to the rest of the nation? He bestowed honor on the leaders by teaching them first, and only afterwards, all of Israel. – Rashi

Tribal leaders, to the Children of Israel – “To the Tribal leaders:” This teaches us the law of a highly proficient individual, who is qualified to rule on matters of vows. “To the Children of Israel:” This teaches us that three common men are also qualified to rule on matters of oaths. – Talmud, Tractate Nedarim 78a

To the tribal leaders – In the previous chapter, the Torah records how Moses was instructed to admonish Joshua to lead the people in exemplary fashion. Now he was tasked with issuing a similar exhortation to the tribal leaders, advising them of the importance of leading by example. This includes not only following the word of G-d with precision, but even keeping one’s own word. A leader is only effective if his followers feel that they can trust him. This is why the chapter dealing with vows begins with Moses’ addressing the tribal leaders. – Rabbi Yosef Bechor Shor

Tur [O”C 551] writes that the custom in Ashkenaz was that exceptionally pious people would abstain from wine and meat not only during the Nine Days leading up to Tisha B’av, but rather beginning from the 17th of Tammuz. Beis Yosef comments that the reason for this custom was because on the 17th of Tammuz, the sacrificial Temple offerings were abolished and therefore wine and meat, which played such a big role in those offerings, should be avoided as a means of expressing our sorrow. R’ Shlomo HaKohen of Vilna [Shu”t Binyan Shlomo] explains that the preceding Torah portion concluded with the laws of the Temple offerings. Therefore, this next portion dealing with vows and oaths that are often uttered to obligate oneself in bringing an offering was said specifically to the tribal leaders, for they are an example of exceptionally pious people who are expected to take into account the discontinued Temple offerings and accept upon themselves vows to “replace” them through special acts of penance. It is noteworthy that this Torah portion almost always occurs during the Three Weeks from the 17th of Tammuz to Tisha B’av.

2. RAISING THE BAR

“These are the journeys of the Children of Israel, who left Egypt in organized groups under the leadership of Moses and Aharon.” 33:1

These Are The Journeys – Whenever the Torah uses the word, “eilah” (“these are”), its intent is to indicate that only “these” were noteworthy and significant, whereas all previous ones were irrelevant. – Midrash Rabbah, Shemos 1:2

The Maggid of Mezritsch offered a homiletic interpretation of this verse based on the Midrash above. “These are the journeys” – This is the way a Jew must live. A Jew must never look back with satisfaction and assume that he has ascended all the heights of which he is capable. Instead, he must look back at his earlier actions and consider them insignificant and hope to improve upon them in the future. He must realize that even if he did his best at the time, surely by now, he is capable of exceeding that earlier standard and strive toward it.

3. CITIES OF REFUGE

“For he (the killer) must remain in his city of refuge until the death of the High Priest, and after the death of the High Priest, the murderer may return to the land of his possession.” 35:28

The death of the High Priest – What is his involvement with the inadvertent murderer? The cities of refuge were actually the forty-eight cities that were designated for the Levites. The Kohen Gadol (High Priest) is the leader of the Levites and therefore, once this killer entered his tribal property, he fell under his jurisdiction. – Chizkuni

The murderer may return – Although he has already received his punishment, by virtue of being sentenced and having served his time in the city of refuge, he is still referred to by the Torah as “the murderer.” This is because even once he has repented, one who has killed another man, even inadvertently, cannot return to his former status. He must remind himself at all times that he committed a terrible misdeed and contemplate that for the duration of his life. – Sifsei Kohen

Meshech Chochmah [20:29] derives from a verse that although the law of the inadvertent killer was applicable during the forty-year sojourn of the Jews in the wilderness, in actuality, an accidental killing never occurred during this entire period. How do we know this? For the Torah relates that upon the death of Aharon, every member of the Jewish nation wept and mourned his death. Rashi explains that this was due to his remarkable efforts to reconcile quarreling parties. Had there been even a single inadvertent murderer during this period, he wouldn’t have cried at the death of Aharon – the Kohen Gadol – but rather would have rejoiced at the event, since Aharon’s passing would have secured his freedom.

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Partner Talk

JUST SAY NO!

by RABBI ELAZAR MEISELS

Dear Rabbi,

As a physician who is well aware of the effects of drug usage, I have closely followed the debate regarding the use of marijuana for medical purposes. I would assume that Judaism would permit it since it can contribute to increased life in certain patients, but I wonder whether Judaism has anything to say about the permissibility of recreational drug use. I would be very interested to hear any insights you might have on the matter.

Dr. Jay

Dr. Jay,

Your question is an interesting one and requires a creative approach, since the issue of recreational drug use is a relatively modern problem and therefore was not dealt with by early halachic (Jewish legal) authorities.

Nevertheless, assuming that recreational drug use is harmful to one’s health, there are a few clear halachic principles that can be applied to help us resolve this question.

The Mishnah [Bava Kammah 8:6] writes, “One who [deliberately] injures himself, although he is not liable, he forbidden to do so,” and this law is codified in the Code of Jewish Law, the Shulchan Aruch [Choshen Mishpat 420:31].

Elsewhere, Shulchan Aruch [Yoreh Deah 116:5] cites a long list of activities from which one must refrain lest he harm himself. These include placing coins in one’s  mouth (since they carry germs), placing food in unclean places, walking in unsafe areas and anything else that may lead to bodily harm.

Rabbi Moses Isserles (1525 – 1572, Poland) adds a counter-intuitive statement from the Talmud [Tractate Chullin 10a] that one must be even more vigilant to avoid the possibility of bodily harm than the possibility of transgressing a Torah prohibition.

Based upon this alone, it would appear that if recreational drug use is likely to prove harmful to one’s health, it must be avoided lest one violate the very real prohibition against harming oneself.

In fact, in the only written response of which I am aware on the subject, Rabbi Moshe Feinstein [Igros Moshe Yoreh Deah 3:35] employs this reasoning to forbid the use of recreational drugs without exception.

Not satisfied with this alone, however, Rabbi Feinstein cites a number of additional reasons to prohibit its use, which I’ll share with you:

• The fact that these substances have a mind-altering effect means that one is incapable of properly studying Torah or fulfilling mitzvos, which require that one be fully cognizant of his actions while performing them. This is especially problematic for those who primary pursuit is Torah study, which is negatively affected since his mind will be clouded as a result of these substances.
• One is forbidden to behave in a manner that will cause him to become addicted to a specific pleasure. This is akin and perhaps even worse than that described by the Torah regarding the wayward son, or ben soreh umoreh (Parshas Ki Seitzei, Deuteronomy 21:18-22), who is condemned because he engages in excessive eating and drinking. One of the important lessons derived from that parsha in the Torah is that one must not allow himself to become an excessive pleasure-seeker.
• Another reason for the condemnation of the wayward son is that his pursuit of pleasure will surely lead him to engage in criminal behavior in order to satisfy his addiction. Experience proves that drug addicts are especially prone to such behavior to support their habit.
• Parents of drug users suffer greatly from watching their children consumed by the habit, and it is forbidden to cause one’s parents unnecessary pain.

Rabbi Feinstein concludes his response with a stern warning against recreational drug use and a passionate exhortation to do all in one’s ability to stamp out such behavior.

I would add that not only does the Torah expect us to behave in a moral and upright fashion, but it also expects us to maintain the company of upstanding individuals and avoid the companionship of unsavory individuals.

The use of drugs for recreational purposes almost guarantees that one will have to interact with morally degenerate characters who will negatively harm him. If the harm is not physical, it most certainly will be moral. For this reason alone, it is a vice that cannot be sanctioned from a Torah perspective.

Wishing you all the best!
Rabbi Elazar Meisels

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

In this week’s parsha, the tribes of Gad and Reuven requested permission to remain on the other side of the Jordan River, rather than entering the Land of Israel with the rest of the tribes. The reason for their request was that the land they currently occupied was good for grazing cattle, and they had an abundance of cattle. (Bamidbar 32:4)

In response, Moses criticized them for abandoning their brothers in a time of war. He also chastised them for dissuading the other tribes from entering the Land of Israel. This was the very the sin committed by the previous generation when they believed the negative report of the ten spies and failed to trust that G-d would bring them into the land. (Bamidbar 13:25-14:10)

א) The tribes of Gad and Reuven based their desire not to enter the Land of Israel on material concerns, rather than on any lack of trust in G-d. In what way(s) is their preoccupation with material pursuits similar to the sin of the spies?

ב) During the negotiations, it is clear that Moses’ criticism of the tribes of Gad and Reuven was their preoccupation with material wealth rather than their unwillingness on their part to share in the military expedition (Bamidbar 32:16-24 and Rashi 32:16). Yet, after securing an agreement that they would be the vanguard of the military until the land was conquered, Moses granted their request (Bamidbar 32:28-33). How does the fact that they were committed to join their fellow Jews in battle address Moses’ primary concern of their preoccupation with money?

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Parsha Summary

This week’s double parsha, Mattos-Massei, concludes  the Book of Bamidbar and sets the stage for Moses’ parting words to the Jewish people, which will occupy much of the Book of Devarim.

At the beginning of  parshas Mattos, Moses delineates the laws regarding vows and oaths people make above and beyond the commandments in the Torah. While the general rule is that a person must stay true to his word and fulfill any voluntary vows or oaths, there are certain circumstances in which a young daughter or wife may be released from an oath by the father or husband.

The parsha continues with the Jewish people going to war against the Midianites in retribution for their campaign to seduce the nation into idolatry and immorality. The Jewish army emerged victorious, destroying Midian, plundering its cities and executing their leaders. Bilaam, who initiated the plan in last week’s parsha, was also put to death by the sword. Of the 12,000 soldiers sent to wage war, not a single one was lost.

This week’s parsha also includes the laws of kashering various vessels, which became relevant amid the tremendous booty captured in the war, which was distributed among the soldiers, the nation, and the Tabernacle and Levites.

Seeing that the newly conquered territory was extremely advantageous for grazing their flocks, the tribes of Reuven and Gad petitioned Moses to be granted this land as their portion instead of a portion in the Land of Israel. Moses expressed grave concerns regarding this request, but acceded after the two tribes pledged to participate as equal partners with their brethren in the military conquest of the Land of Israel.

The Torah continues with Parshas Masei, which first recounts the journeys of the Jewish people from the time they left Egypt until this moment, when they stood ready to enter the Land of Israel. G-d commanded the Jewish people not to be lax in driving out the inhabitants of the Land. Failure to do so would subject them to constant problems and challenges in establishing independent Jewish authority and subject them to the negative influences of their idolatrous practices.

The parsha then delineates the boundaries of the Land of Israel, lists the new leaders of the tribes, and describes the forty-two cities set aside for the Tribe of Levi, which was not given a set portion of the land like the other tribes.

In addition to these cities, Moses established six Cities of Refuge – three on one side of the Jordan River and  three in the Land of Israel. These cities were set aside as sanctuary zones for people who committed what is referred to as “unintentional murder.” Such individuals were permitted to flee to these cities and avoid retribution from the victim’s family. (The laws governing “unintentional” and “intentional” murder are outlined as well.) One who flees to a city of refuge must remain there until the death of the Kohen Gadol (High Priest).

The parsha concludes with a petition by the tribe of Menashe, whose leaders were concerned over the possible loss of a percentage of their inheritance. In last week’s parsha, Pinchas, the daughters of Tzelophchod, who were part of this tribe, were granted a portion in the Land of Israel. This was done because their father left no male heirs. However, if they married outside their tribe, the land would transfer to the tribe or tribes of their husbands. G-d told Moses to inform the daughters that they could marry anyone they wished – but they were to be encouraged to marry within their own tribe so as to preserve the full inheritance. To their credit, the daughters of Tzelophchod heeded this advice and married within their tribe.

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