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Parsha Perspectives by Ozer Alport
כי יהיה בך אביון מאחד ... לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון כי פתח תפתח את ידך לו (15:7-8)
“If there shall be a destitute person among you … you shall not harden your heart or close your hand against your destitute brother. Rather, you shall open your hand to him.”
The Torah strongly exhorts us to have mercy and compassion upon our poor brethren. The Talmud records (Bava Basra 10a) that a wicked Roman nobleman named Turnus Rufus asked Rabbi Akiva, “If your G-d loves poor people so much, why doesn’t He provide for them?” Rabbi Akiva answered that Hashem allows them to remain poor in order to give us the merit of giving them charity, which will protect us from punishment.
Rabbi Simcha Zissel Ziv (1824-1898), often referred to as the Alter (Elder) of Kelm, questions Rabbi Akiva’s explanation. Although the mitzvah of giving tzedakah (charity) is certainly a great one, aren’t there enough other commandments that we can do to save us from punishment? What is so unique and special about giving charity, and why must the poor suffer in order to enable us to specifically perform this mitzvah?
Rabbi Ziv explains that the mitzvah of tzedakah indeed serves an irreplaceable function. Although one fulfills the technical letter of the law by distributing charity to those in need, in order to perform this mitzvah at its highest level a person must do more than this. It isn’t sufficient to give charity simply because Hashem commanded us to do so and we want to perform His will.
A person dispersing tzedakah should feel the pain and plight of the poor beggar as if it were his very own. Just as a person who feels his own hunger naturally responds by feeding himself, so too should we strive to identify with the pauper’s hunger and anguish to the point that we would be moved to assist him even if we weren’t commanded. On a practical level, how can we achieve this lofty goal?
Rabbi Eliyahu Chaim Meisels (1821-1912), the Rabbi of Lodz, Poland, was renowned for his concern for the poor and downtrodden. On one ferociously fierce winter day, he knocked on the door of a wealthy, but stingy, man in his town to solicit a donation.
After exchanging greetings, the man gestured that the Rabbi should enter, but Rabbi Meisels remained outside and began his appeal. The rich man was puzzled by the Rabbi’s behavior, but he attempted to listen out of respect. However, after a few minutes the wealthy man grew so cold that he was unable to continue. He interrupted the Rabbi and begged him to come inside.
The sagacious Rabbi explained, “I am here to collect money for a family which can’t even afford to build a fire on a day like today. If we enter your warm home, you won’t be able to relate to their suffering. Only by discussing their plight here at your door are you able to understand the magnitude of their pain.” Appreciating both the Rabbi’s wisdom as well as the extent of the family’s anguish, the miser gave Rabbi Meisels a generous donation.
It is difficult for most of us to relate to the daily suffering that many of our brethren endure, yet we learn that empathizing with a poor person’s plight is an integral part of giving tzedakah and is the irreplaceable component which protects us from punishment. We should all try our utmost to personally experience their pain, whether by volunteering at a soup kitchen or by walking through a park on a bitter winter night. Our desire to generously assist them will naturally follow, and in so doing, not only will we be helping the poor but ourselves as well. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
talking points - parshas RE'EH
Rabbi Elazar Meisels
1.Striving For Mediocrity
“See, I place before you today, a blessing and a curse.” 11:26
People often claim that what’s important is not necessarily to be a “good Jew,” but a “good person.” Sforno’s explanation of this verse dispels that fallacious notion. By virtue of the fact that we accepted the Torah at Sinai, we now bear a responsibility to live up to far greater expectations than the common man. As history has proven, failure to do so results in consequences that no other nation has ever had to endure. Success, on the other hand, rewards us with limitless benefits unknown to any other people.
2. A Bloodless Coup
“Only be strong not to eat the blood, for the blood is the life; and you shall not eat the life with the meat.” 12:23
- Be Strong Not To Eat The Blood – Rav Yehudah infers from the words, “be strong” that it must have been a widespread and popular practice to consume blood and therefore it would require moral strength to refrain from doing so. Ben Azzai maintains that this verse serves as a model for how the Torah wants us to observe all of its commandments. For if regarding the revolting practice of drinking blood, the Torah insists that we thoroughly reject the mere possibility, how much more so should we work to achieve that attitude regarding even those prohibitions that are indeed, tempting and enticing? – Rashi
- Be Strong – Blood was consumed in order to access the Sheidim [demons] and glean from their knowledge of the future. It is because the Torah is so repulsed by this practice that it mentioned it numerous times [7] throughout the text. – Rabbeinu Bachya (Bachya ben Asher 1340), Sforno (Rabbi Ovadiah Sforno, 1475-1550)
Whatever the reason the Torah forbade the consumption of blood, it is clearly an unacceptable practice and one that is strongly despised by the Torah. Many people who consume meat from a kosher animal that has not been properly slaughtered and salted in order to remove all traces of the blood, are doubtless unaware of the severity of their actions. Additionally, our ability to refute the claims of the baseless “Blood Libels,” rests on our ability to proclaim with conviction that we don’t even consume the blood of animals, let alone that of humans.
3.The Criteria To Lead
“And the omen or the miracle happens - the one he told you about - saying, ‘Let us go after other gods, that you do not know, and let us serve them.’ Do not listen to the words of that prophet or to that dreamer of a dream, because Hashem, your G-d, is testing you to know whether you love Hashem, your G-d, with all your heart and with all your soul.” 13:3, 4
- Ordinarily an established prophet may rule that under extraordinary circumstances, a commandment of the Torah may be overridden temporarily. This verse provides an exception to that rule. Anyone, even a confirmed prophet, who advocates any form of idolatry for any reason whatsoever or for any length of time, has inevitably demonstrated his worthlessness as a prophet… – Maimonides, Hilchos Yesodei HaTorah 9:3
Although this rule refers to how we evaluate the validity of a prophet, it also holds much value when applied as a litmus test to determine the legitimacy of Jewish leaders. A leader, who advocates the permanent abrogation of any Torah commandment, or even suggests that it’s okay from the standpoint of Judaism to maintain atheistic beliefs, is clearly unsuitable to be regarded seriously. Regardless of a person’s good intentions or past accomplishments, the Torah states explicitly that there are certain beliefs and practices that render one undeserving of being a spokesperson for Judaism. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.orgThis page is dedicated to, and written for the 6,000 Partners in Torah mentors.
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Sabbath Candles By: Rabbi Reuven Drucker
Dear Rabbi,
I’ve been studying about the Sabbath and the mitzvah of lighting Sabbath candles. I’m embarrassed to say that in the past, I always lit them at 8 PM every Friday night, even in the winter. However, I’ve just learned that they should be kindled before the Sabbath comes in, so in the winter I need to light them much earlier. Anyway, I’ve been wondering why lighting the candles is a mitzvah which women are supposed to do, since I’ve been taught that, in general, women are exempted from positive mitzvos bound by time, such as Tzitzis. Could you please explain this to me?
Thank you, Janice N.
Janice,
This is the first time I’ve heard anyone ask this question! It is very perceptive and, as a matter of fact, is addressed by the early authorities.
Clearly, candle lighting is a positive mitzvah that is controlled by the calendar, since it is only done before the Sabbath and Holidays. However, it is important to point out that this mitzvah was established by the Rabbis, and is not a Torah requirement. There are two schools of thought among the early authorities whether a Rabbinic law is also subject to the rule of women being exempt from positive mitzvos bound by time. Some agree that this principle applies to both Torah and Rabbinic mitzvos, whereas others contend that it only applies to Torah laws. In their view, Rabbinic mitzvos that are time-bound are also among the mitzvos that are incumbent upon women. So, it turns out that your question needs an explanation only according to the views that women are exempted from the Rabbinic mitzvos that are time-bound.
Some advance that lighting the Sabbath candles was established by the Rabbis as an extension to the mitzvah of “Remembering the Sabbath Day to keep it holy,” the fourth of the Ten Commandments, which requires that we recite Kiddush over a cup of wine on the Sabbath. The mitzvah to recite Kiddush is time bound as well, but nevertheless, women are required to perform this mitzvah, which the Talmud derives from Scripture. So, too, the Rabbinic mitzvah to light Sabbath candles includes both men and women.
Others explain that the Rabbis specifically included women in this mitzvah to light the Sabbath candles as a way for women to increase the amount of spiritual light in the world. Since Eve, together with Adam, played a role in diminishing the amount of spirituality in the world through the sin of eating from the forbidden fruit of the Tree of Knowledge, the Rabbis also included women in this mitzvah. Men increase spiritual light in the world with the Torah that they study and women with their Sabbath candles.
In this vein, we could explain a statement of the Sages, who say that a woman who is very careful with the mitzvah of lighting Sabbath candles will have children who are very proficient in their Torah knowledge. When children see how dedicated their mother is in increasing the amount of spiritual light in the world through her kindling of the Sabbath lamps, they also feel compelled to increase spirituality in the world and do so through the study of Torah.
Janice, my hope is that you will also see your children increase their spiritual light in this world and grow in Torah proficiency through your renewed dedicated to the Sabbath candles. return to top
With Torah Blessings ,
Rabbi Reuven Drucker
Rabbi Drucker can be reached at rabbidrucker@partnersintorah.org
Parshas re'eh
A simple statement of a profound concept is given: Man has free will. If he wishes, he may bring upon himself blessing; if not, G-d forbid, it’s reverse. Only adherence to the laws of ”kashrus” – the dietary laws – graphically illustrating that virtually every facet of human life, even the seemingly mundane, are governed by the laws of the Torah. The laws of the Holidays too, are reviewed, showing that time, also, can be included into the realm, of holiness, if the Torah is followed.return to top
The Talmud in Tractate Gittin (36a) teaches us that the Torah's warning: הִשָּׁמֶר לְךָ פֶּן-יִהְיֶה דָבָר עִם-לְבָבְךָ בְלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן וְלֹא תִתֵּן לוֹ, (Beware lest there be a lawless thought in your heart, saying, ``The seventh year approaches, the shemittah year," and you will look malevolently upon your destitute brother and refuse to give to him), instructs us that we should not be fearful that the shemittah year (sabbatical year) will cancel a loan that we extend to a fellow Jew. Instead, we must ignore this fear and lend the money to the person in need. (The Shemittah/Sabbatical year has two dimensions: (a) It is a year during which farm-land in Israel has to remain uncultivated and (b) It is a year at the end of which debts owed to individuals are "forgiven" i.e. "remitted". The latter dimension applies throughout the world, even outside the Land of Israel. The Shemittah occurs every seven years, and the next Shemitta year will be this coming year, 5768).
Although the Talmud is clear that this directive to lend money is referring to the period of time preceding the shemittah year, the commentary known as Lechem Mishneh (Hilchos Malveh V'Loveh 1:1) observes that Rambam (Hilchos Malveh V'L oveh 1:1) nevertheless cites this verse to reinforce the seriousness of a different law (learned from the verse: אִם-כֶּסֶף תַּלְוֶה אֶת-עַמִּי אֶת-הֶעָנִי עִמָּךְ, Shemos 22:24) — that a person must always lend money to those in need. Although several other Torah passages clearly tell us of the importance of lending money to another Jew during any time (even when it is not before the shemittah year), it is clear from our verse's beginning: קָרְבָה שְׁנַת הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה, The seventh year approaches, the shemittah year, that this specific Scriptural passage is not speaking about any time that a person refuses to lend money; it is referring only to someone who refuses to lend money because he does not wish shemittah to cancel his debts. How then can Rambam (Maimonides) derive a general need to lend money from a shemittah-related passage?
The Lechem Mishneh answers this question by explaining that although it is true that if we were to ask the person why he is refusing to lend his friend money before shemittah, he would answer that the chance that shemittah will come and cancel the debt does not allow him to extend this loan, the true rationale for his refusal is something entirely different. The only reason a person can refuse a loan request — and rationalize his refusal by saying that it is due to his fear of shemittah — is because he does not truly feel the pain and need of the person who is asking for his assistance. If he felt the pain of the other Jew, he simply would not be able to hold himself back from extending this loan.
Thus, explains Lechem Mishneh, although the Torah is clearly speaking about shemittah in this directive, it is in essence telling us not to use this reason as an excuse not to help a fellow Jew. When we are told that we are not allowed to even feel worried, we are being instructed to change our overall perspective so that we will truly wish to help another person; our quality of giving must overwhelm us to the degree that we will not be fearful to extend the loan because of shemittah, for our desire to perform chesed (kindness) will not allow us to look for excuses. Thus, concludes Lechem Mishneh, we may understand that although shemittah is the example of the excuse that the Torah employs, this directive applies to any motivation that we may rationalize is a just reason to avoid helping a fellow Jew by lending him money. We must never allow ourselves to be ruled by tzaras ayin (a begrudging eye), which directs us to look for reasons not to assist others. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q: The animal commonly considered to be the “most” non-kosher is the pig, referred to in the Torah (14:8) as a חזיר. What is the significance of its name?
A: The Medrash (Tehillim 146) teaches a little-known, but fascinating fact: in the Messianic period, the pig will become permitted in consumption (presumably by changing its physical nature in order to chew its cud). This is alluded to by the very name of the pig, as חזיר is related to the word חוזר, to return, which hints that there will come a time, may it be speedily in our days, that pigs will “return” to being permitted in consumption as they were prior to the giving of the Torah!
Q: The Torah prohibits (14:1) various extreme forms of mourning the death of loved ones. As the laws of nature require every living thing to eventually die, why is it human nature to mourn the death of a loved one, sad as it may be, with such intensity when we mentally recognize that it is inevitable?
A:The Ramban,(Rabbi Moshe ben Nachman) in his work Toras HaAdam on the laws and customs of death and mourning, offers a fascinating explanation for this phenomenon. When Hashem originally created the first man, Adam, He intended him to be immortal and created him with a nature reflecting this reality. When Adam sinned by eating from the forbidden fruit, he brought death to mankind and to the entire world. Nevertheless, this new development, although it would completely change the nature of our life on earth until the Messianic era, had no effect on man’s internal makeup, which was designed to reflect the reality that man was intended to live forever. Therefore, although our minds recognize that people ultimately must die and we see and hear about death on a daily basis, our internal makeup remains as it was originally designed, one which expects our loved ones to live forever as they were originally intended to do. Thus, when one is confronted with the reality that this is no longer the case, the human response is to plunge into intense mourning. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Table Talk: For discussion around the Shabbos Table
א)The Torah prohibits (14:1) various extreme forms of mourning the death of loved ones. Why is the mourning period over the more natural and frequent loss of a parent longer (12 months) than that for the unnatural and seemingly more traumatic loss of a child (30 days)? (Rabbi Yitzchak Hutner, Rabbi Yosef Dov Soloveitchik, and Rabbi Pinchas Teitz quoted in Meged Yosef by Rabbi Yosef Sorotzkin)
ב)Parshas Re’eh contains the laws of kosher food and delineates which species may be consumed. In another place (Leviticus 11:44-47), the Torah stresses the importance of observing the laws of kashrus in order to become holy and pure. How does consuming only the permitted species delineated in the parsha make a person holy? return to top
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