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Parsha Perspectives

by OZER ALPORT

“If your child asks you tomorrow, saying, ‘What are the testimonies and the decrees and the ordinances that Hashem our G-d commanded you?’ You shall say to your child, ‘We were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand.’” (6:20-21)

In the Passover Haggadah, we are told that the Torah discusses four types of children, and our verses contain the question attributed to the wise son. For each child, the Torah provides a different answer or explanation which is tailored to that child’s unique circumstances, so that the parents will be able to explain the miracles of the Exodus from Egypt to each child in a manner which is appropriate for his level. Though much has been written on the topic of the four sons, we will add one more insight.

Our Sages teach that every word in the Torah can be interpreted in 70 distinct ways. Rabbi Moshe Tukechinsky, who served as the Mashgiach (spiritual leader) of the Slabodka yeshiva in B’nei B’rak, Israel, suggested that this number is no coincidence. As King David writes (Psalms 90:10) that the average life span of a person is 70 years, Hashem placed in the Torah a corresponding number of levels so that a person won’t be complacent with his previous understanding but will seek to discover a new layer of depth in each successive year.

However, Rabbi Tukechinsky added that it is unreasonable to expect a person to begin this project in the first few years of his life, when his intellect isn’t yet adequately developed for the task. Rather, this lifelong project begins at the age of Bar Mitzvah, when the Torah considers a person’s mind mature enough to hold him responsible for his actions. It should come as no surprise, then, that Rabbi Tukechinsky died at the age of 83!

In light of this insight, Rabbi Chaim Soloveitchik (1853-1918) explains that the fact that the Torah specifically addresses each type of child helps us see the breadth and depth of the Torah. Books which are written by humans are targeted toward one level, but the Torah addresses every single person on his unique and individual level.

Rabbi Moshe Wolfson, the Mashgiach of Yeshiva Torah VoDaas in Brooklyn, noted that in secular studies such as mathematics, at the end of each school year the students must turn in their old books and receive new, more advanced books at the beginning of the next school year. On the other hand, Jews around the world study the very same Torah, Mishnah, and Talmud beginning in their youth and continuing throughout their lives, as the Divine wisdom contained therein may be accessed by each student as he grows and matures.

Many of us, this author included, grew up with a perfunctory introduction to the basic “stories” of the Bible – Adam and the forbidden fruit, Noah and the flood, Abraham almost sacrificing Isaac, Moses and the ten plagues, and the giving of the Torah at Mount Sinai. Although at that point we may have thought that we knew and understood the full depth of the Torah, we are now mature and intelligent enough to recognize the folly and innocence of this belief. The Mishnah in Ethics of our Fathers (5:26) teaches: Delve into it (the Torah), and continue to delve into it, for everything is contained within it. This is surely a lesson that each of us, no matter where we are on our personal path of Jewish growth, would do well to contemplate and internalize.

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Parsha Talking Points

1. ALIYAH FOR ALL

“Ascend to the top of the cliff and raise your eyes westward, northward, southward, and eastward, and see with your eyes, for you shall not cross this Yarden.” 3:27

And See With Your Eyes – Because you requested, “And I shall see this good land,” therefore I am showing you the entire land, as it is written [34:1], “And Hashem showed him the entire land.” – Rashi

And See With Your Eyes – This teaches us that Hashem showed Moshe the distant places as clearly as the nearby places, the clearly visible places as well as the barely visible places, and every single place that would later be referred to as “Eretz Yisroel”… – Yalkut Shimoni

Moshe was not merely granted an opportunity to “see” Eretz Yisroel from a distance. Rather, the Midrash and Rashi make it clear that he was endowed with a special capacity to view every single aspect of the land, even those not generally visible from a mountaintop. This begs the question why he needed to bother to ascend the mountaintop in the first place? Couldn’t the same miracle be accomplished while he stood on flat earth? The mystics explain that in order to perceive the complete spiritual essence of Eretz Yisroel, one must be prepared to climb a metaphorical “tall mountain” beforehand. The beauty of Eretz Yisroel is available only to those who make real “Aliyah,” a difficult process of spiritual ascent.

2. WANDERING NO LONGER

“And Hashem will disperse you among the people, and you will remain small in number among the nations that Hashem will lead you there.” 4:27

Among the people [Ba’Amim] – The word “Ba’Amim” has a numerical equivalent of 162, which is the same as “Bein HaBavliim” [among the Babylonians]

The Nations [BaGoyim] – The word “BaGoyim” totals 61, which is equivalent to “U’V’Madai” [and the Persians]

Will Lead [Yinaheg] – The word “Yinaheg” totals 68, which is equivalent to “B’yavan” [in Greece]

There [Shamah] – The word “Shamah” totals 345, which is equivalent to “M’Romiim” [The Romans]

The four exiles that the Jewish people will undergo are all alluded to in this verse – Baal HaTurim, Rabbi Yaakov Ben Asher (1270-1340)

It is important to recognize that although the name “Wandering Jews,” implies aimless drifting; our continual travels were anything but purposeless roving. Rather, each of the four exiles was designed to challenge us to grow in a specific area of our relationship with Hashem, and together, they form a complete educational experience whose graduates will have mastered and formed an indestructible bond with Hashem.

3. NO STRENGTH IN NUMBERS

“Not with our forefathers did Hashem seal this covenant, but with us – we who are here, all of us alive today. Face to face did Hashem speak with you on the mountain from amid the fire” 5:3, 4

Not with our forefathers – Not only with our forefathers did Hashem forge a covenant. – Rashi

These verses contain many important arguments in favor of Judaism. To counter the deficient claims of legitimacy asserted by other religions, Moshe points out that ours is the only religion whose basis for faith and conviction are not based on a prophetic vision of an individual, but rather, on a personal exchange with Hashem at Har Sinai, experienced by an entire nation. Furthermore, in an effort to refute those who claim that due to our sins, Hashem abandoned us and “chose” another people, Moshe stresses that the original covenant was binding for all generations and could not be contravened. A religion founded on the principle that G-d abandoned us and chose another people, contradicts this verse, thereby forfeiting any possibility of legitimacy.

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Partner Talk

ENDLESS BLESSINGS

by RABBI ELAZAR MEISELS

Dear Rabbi,

I am confused by the whole concept of blessings in Judaism. I know that we recite a blessing over food, but we also recite a blessing prior to performing certain commandments. We also bless each other at special occasions. What are these blessings, where are they from, and what do they do?

Thank you,
Madeline D.

Madeline,

Your excellent question is worthy of a much longer response than this column will allow for, but I’ll do my best to respond as fully as possible. In general there are four types of blessings and what follows is a short introduction to each:

1. Birchas Hanehenin – Blessings recited over the derivation of pleasure [i.e. food, fragrance etc].

2. Birchas HaMitzvos – Blessings recited over the performance of Mitzvos [i.e. Tefilin, Shabbat candles, Chanukah Menorah etc].

3. Birchas Shevach V’Hodayah – Blessings recited in gratitude [i.e. “Shehechiyanu” at the start of each Jewish holiday or when hearing thunder and seeing lightning etc].

4. Blessings of good wishes offered to one another

Although our sages followed specific guidelines when formulating the actual text of the blessings, the obligation to recite the blessings is sometimes scriptural, sometimes rabbinical. For example: one who consumes a portion of bread containing a volume at least the size of an egg is scripturally obligated to recite Birchas Hamazon [Grace after Meals], whereas the blessing recited when lighting the Shabbat candles, is only rabbinic in origin.

Birchas HaNehenin

The obligation to recite a blessing prior to the consumption of food is based on the following two arguments:

Since one is scripturally obligated to recite Birchas HaMazon after eating food, it stands to reason that he should certainly be obligated to recite a blessing beforehand [when he is hungry and appreciates the availability of food that much more].

Logic dictates that just as one may not partake of a another person’s belongings without requesting permission beforehand, one may similarly not partake of the pleasures of this world, which belong to their Creator, without prior acknowledgement of Him.

The Talmud records extensive discussion about the various levels of specificity that blessings recited over food items must reflect. While there is some disagreement about the exact number of categories, in practice we follow the view that there are a total of six categories. They are:

1. Borei Pri HaGafen – Wine or any drink made from grapes.

2. HaMotzi Lechem Min HaAretz – Bread made out of any of the five grains [wheat, rye, spelt, oats, barley].

3. Borei Minei Mezonos – Anything made principally of the five grains that is not bread [i.e. cake, cookies etc.]

4. Borei Pri HaEtz – Fruits

5. Borei Pri HaAdamah – Vegetables

6. SheHaKol Nehiyah BeDevoro – General food not derived from the ground [i.e. meat, water, fish, milk, etc].

Since there are specific limitations and guidelines for when these blessings are recited, it is worthwhile to devote some time to study the laws so that you do not recite the wrong blessing, or a blessing that is not mandated, thus resulting in uttering G-d’s name in vain.

Birchas HaMitzvos

The blessings recited over the fulfillment of the commandments are typically only rabbinically mandated. That in no way diminishes their importance, but it could be a factor in determining whether one must repeat that blessing in the event that he is not certain whether he recited the blessing. These blessings must be recited just prior to the fulfillment of the Mitzvah, and one must not interrupt between the recital of the blessing and the performance of the mitzvah.

Birchas Shevach V’Hodayah

This category of blessings includes blessings over many forms of natural phenomena [rainbow, thunder, lightning, shooting stars, the first blossoms of a tree, places where major miracles occurred etc]. A well-known example of this type is the “Birchas HaGomel,” the blessing recited when one experiences salvation from a potentially harmful circumstance. In this blessing, one acknowledges G-d’s hand in effecting his salvation and expresses his gratitude for such undeserved assistance.

Blessings of Good Wishes

This category of blessings is obviously less regulated and formal than the others. Of course, one may wish another person well at any time and the traditional greeting of “Shalom” is actually a blessing that is being bestowed on the other. However, there are certain times in which it is customary to bless people such as a wedding, where one wishes the bride and groom “Mazal Tov.” When merely wishing another person well, one should avoid using G-d’s name.

Although some wonder how effective these blessings are, the Talmud [Tractate Brachos 7a] encourages us not to dismiss the power of a blessing even when dispensed by a mere commoner. There are many additional incidents recorded in the Talmud that highlight the importance and value of blessings offered on an interpersonal level.

Wishing you endless blessings,
Rabbi Elazar Meisels

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Soul Talk

Contemplating the fact that Moshe Rabbeinu — the great tzaddik regarding whom it is written (Devarim 34:10): ולא קם נביא עוד בישראל כמשה, Never again has there arisen in Israel a prophet like Moshe — was forced to live knowing he would not be allowed into Eretz Yisrael, makes a person wonder how such a righteous person could deserve such a harsh punishment.

Chovos HaLevavos, in a related discussion (Shaar HaBitachon, Ch. 3), offers an explanation to one of the most troubling questions: Why do the truly righteous sometimes suffer in this world.

Chovos HaLevavos begins by quoting the verse in Mishlei (11:31) that states: הן צדיק בארץ ישלם – Even a righteous man shall be punished (literally, paid) on this earth. He explains that even a tzaddik (righteous man) must sometimes work hard for his livelihood, or atone for a sin “on earth.” The reason that a righteous man suffers on earth is because Hashem wants him to be punished for any sin he may have committed while he is still in this world, so that his reward in the next world can be complete and unblemished. As the verses (Devarim 8:3,16) state: ויענך וירעבך … להיסתבך באחריתך, I have afflicted you and caused you hunger . . . to benefit you in the end. Hashem desires that the righteous man receive nothing but reward in the eternal World to Come. Thus, he must sometimes suffer in this world.

Chovos HaLevavos continues by explaining that sometimes a tzaddik must suffer in this world in order to be an example for others. When a righteous person accepts suffering with patience and an unswerving devotion to his service of Hashem, he inspires others to do the same.

A righteous man also sometimes suffers because of the wickedness of his generation. Additionally, if the tzaddik is not zealous enough in defending Hashem and protesting against the misdeeds of his generation, he may be punished for this.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) The Torah states (4:6) that the non-Jews will praise our wisdom upon hearing about our performance of chukim (those mitzvahs whose logic is beyond our grasp). How can this be reconciled with an early comment of Rashi (Bamidbar 19:2), in which he writes that the non-Jews challenge and deride us for our performance of chukim, mitzvos such as parah adumah (the red heifer) which have no readily apparent rationale or purpose? (Peninim MiShulchan Gevoha Parshas Chukas, Nefesh Yehonason by Rabbi Yonason Eibeshutz)

ב) The Talmud in Berachos (32b) teaches that the commandment to guard one’s soul (4:15) includes a prohibition to act in ways which endanger one’s life or the lives of others. Why does the Torah express the requirement to act safely and responsibly in terms of guarding “your souls” and not “your bodies,” which would seem to be more accurate?

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: Rashi notes the beautiful demonstration of achdus (unity) which the Jews demonstrated upon their arrival at Har Sinai, writing (Exodus 19:2) that they camped by the mountain like one person with one heart. What makes this unity so unique when Rashi also writes (Exodus 14:10) that the Egyptians pursued the Jews to the Reed Sea with a similar display of harmony, with one heart like one person?

A: Rabbi Yitzchok Hutner and Rabbi Avrohom Bornstein, better known as the Avnei Nezer, explain that there is a fundamental difference between the achdus of the Jews and that of other nations which is subtly hinted to by Rashi. The Jewish people are intrinsically connected as part of one large entity, whereas the members of other nations are fundamentally disassociated and are out for their own personal interests. Only when their desires coincide do they team up in pursuit of a common goal, but not because of any deep bond. As soon as their goals inevitably diverge they will go their separate ways. A close reading will reveal that while Rashi used the same expression for the Jews at Mount Sinai and for the Egyptians at the Reed Sea, he carefully reversed the order to make this point. The Egyptians didn’t have any true unity, but for a brief moment they were united with one heart (בלב אחד) in a common desire to recapture their fleeing slaves, and they therefore pursued them as one (כאיש אחד). The Jewish people, on the other hand, are intrinsically bonded together as one person (כאיש אחד), and one person automatically has only one heart (בלב אחד).

2) Q: The first paragraph of Shema begins (6:5) with a commandment to love Hashem with our entire heart. How can Hashem command and require a person to love Him, as one’s emotions must be genuine and sincere, and mandated love is hardly an ideal level to strive for?

A: Rabbi Akiva Eiger suggests that our feelings of love toward Hashem should indeed come naturally, as it is human nature to instinctively love a person who we feel loves us. King Solomon writes in Proverbs (27:19) that just as water reflects back the face of the person looking into it, so too does the human heart mirror the emotions it receives from others. We need merely focus on contemplating and accepting the unconditional love that Hashem feels for every Jew, and reciprocal feelings of love will automatically well up in our hearts. It is for this reason that we conclude the blessing which immediately precedes the morning recitation of Shema with the words, “Who chooses His people Israel with love” and the evening recitation with the words, “Who loves His people Israel.” As we think about these words and internalize their message, reminding us of the tremendous love that Hashem feels for us, we can’t help but experience reciprocal feelings of love, which will allow us to recite Shema with the proper emotions and concentration.

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Parsha Summary

Parsha Summaries are coming soon!