Poverty Will Not Cease

Shavua Tov. The Mishna states that there is no difference between this world and the next , except for שעבוד מלכיות.

This means, as confirmed by the Rambam, that עולם הבא will be a peaceful time when we not live in fear of anyone. Otherwise, life will continue as it is on a practical level. There will be much more Kedusha, but we will live in a similar way as we do now.

This is learned from today’s Parsha when it says כי לא יחדל אביון בקרב הארץ, that poverty will never cease from the land. “Never cease” would seem to include עולם הבא as well. Hence, no difference between this world and the next.

A Challenge of Ideology

Parshat ראה discusses three deviant situations in Judaism. First the נביא שקר, the false prophet, followed by the מסית, the one who incites, and the עיר הנידחת, the condemned city.

In each of these cases, the penalty is very severe. The נביא שקר and מסית are put to death and the עיר הנידחת is completely destroyed.

These are prime examples of situations where we do our best to convict and in the case of the מסית, we are told not to have pity on him.

The lesson here is that there is a huge difference between an individual’s personal sin and one that reflects a challenge in ideology. When the ideology of the מסית and נביא שקר, undermines and challenges the sanctity and truth of Judaism, there is no place for mercy. Shabbat Shalom

Covenant and Eretz Yisrael

Parshat ראה begins with the ceremony on הר גריזים and הר עיבל. The blessing was given on הר גריזים and the curse on הר עיבל. This was not merely a ceremony, but it reflected a covenant between Hashem and עם ישראל.

Rabbi Soloveitchik explained why it was necessary to have another covenant when the one on הר סיני was pretty special to say the least. The Rav said that the reason for this ברית, was to make ארץ ישראל an integral part of it.

Mount Sinai was considered the desert, and although instructions were given in Egypt, it was still חוץ לארץ. The Rav’s point here is very powerful. OUTSIDE OF ארץ ישראל, THE SANCTITY OF THE JEWISH PEOPLE IS WEAKENED!

The Land needed to participate in the covenant, because we must never forget the attachment we must have to the Land. Judaism’s components are עם ישראל, ארץ ישראל, ותורת ישראל. The people, the Land, and the Torah are integrated together to make us a holy nation.

Mitzvot in Israel

An overall theme of the Book of Devarim, is that the Mitzvot were meant to be observed in Eretz Yisrael.

Repeatedly, the Pasuk mentions that, “These are the Mitzvot that are to be observed in the Land.”

Aside from the fact that numerous Mitzvot can only be observed in Israel, (Such as תרומות and מעשרות and שמיטה, not to mention the Mitzva to live in Israel) the intention was that the Torah be given to the Jewish people to observe in Eretz Yisrael.

We even had the famous Rashi in עקב that said that all Mitzvot in Chutz L’aretz were for practice so that we will know what to do when we return to Israel.

Protect Your Home

Rav Amnon Yitzchak, is a well known Yemenite rabbi, who attracts big audiences to his talks. He is controversial but is thought to be very charismatic by many.

On the Pasuk לא תביא תועבה אל ביתך, that one should not bring an abomination into one’s home, Rav Yitzchak said the word is not תועבה, but TV! This is a hint from the Torah that one should not have a television in his home.

While Rav Amnon’s view is pretty extreme, the lesson here is a good one. We are to make our homes a מקדש מעט, a small sanctuary. We do have to be careful what we let into our home.

Negative and jealous people should not be allowed to disrupt the harmony of our family. תועבה and TV might be a stretch, but protecting the sanctity of our home, is not.

Fear of Heaven

The ארחות צדיקים also emphasizes the importance of יראת שמים, fear of Heaven. The author makes a simple observation regarding Moshe Rabbeinu, King David, and Shlomo Hamelech. These were three of the greatest Jews that ever lived.

Each of these giants pointed out how יראת ה׳ was so significant.

Moshe Rabbeinu mentions this in yesterday’s Parsha. מה ה׳ שואל מעמך כי אם ליראה, Hashem asks of us to fear Him.

David in Psalms wrote ראשית חכמה יראת ה׳, the beginning of wisdom is fear of G-d.

And Shlomo in Kohelet wrote, סוף דבר הכל נשמע את האלוקים ירא ואת מצוותיו תשמור כי זה כל האדם, when all is said and done, fear G-d and keep the commandments for this is all there is to man.

If Moshe, David, and Shlomo, felt that fear of Hashem is important, so must we.

Eretz Yisrael and Yisurim

There is a well known saying  of the Talmud that three things are acquired with יסורים: Torah, Olam Haba, and Eretz Yisrael. The word יסורים is generally translated as “suffering”, but can also be translated as, “rebuke”.

The Gemara in Brachot explains that Eretz Yisrael and יסורים are learned from the positioning of the verses in this week’s Parsha.

The Torah uses the ייסר, to rebuke, to tell us that just as a father rebukes his son, so, too, does Hashem rebuke us. This is followed by a Pasuk that describes how Hashem is bringing us to Eretz Yisrael. The positioning of the two verses teaches that Eretz Yisrael is acquired by יסורים,

Poverty and Wealth

Rabbi Soloveitchik makes an interesting distinction between Jews and Gentiles. Even though we have a warning against one accumulating wealth and forgetting G-d, the Rav claims that for the most part, Jews have done well with wealth and with poverty. Jews learn to make the most of every situation.

This is not the case with the Gentiles. They do well when there is wealth and prosperity. But they are not able to handle poverty. A perfect example were the Nazis יימח שמם, whose inability to handle poverty, led to the death of twenty million people.

Rav Meir Kahane said it best. “When things are good for the גוי, they hate us quietly. When things are bad for the גוי, they hate us loudly. And when things are very bad for them, they hate us violently.”

Seven Species

Dvar Torah from Dodger Stadium: This week, we read about the specialness of Eretz Yisrael. The Pasuk regarding the Seven Species is mentioned as well.

There are many Halachic ramifications connected with this verse. Regarding fruit, we always make a Bracha on one of the Seven Species before another fruit. The fruit that are closest to the word ארץ, comes before other fruit.

For example, the pomegranate, רימון, is furthest from the word ארץ. The זית, olive, is found near the second time the word ארץ appears in the Pasuk. It takes priority over the date and the fig.

Another Halacha connected to the Seven Species is the law of ביכורים, first fruits connected with Shavuot. These fruits that are given as a gift to the Kohein, only come from the Seven Species. There is something very special about the fruits of Eretz Yisrael.

The Individual and the Ideology

There are very strong warnings in the Book of Devarim for Jews to remain separate and distinct from other nations.

The commandment forbidding intermarriage is found at the end of ואתחנן. In certain instances, there is no tolerance for idol worshippers or those who incite Jews to turn away from their heritage.

Many find Judaism to be too harsh in its treatment of those who have gone astray. Rabbi Soloveitchik makes an amazing distinction between an individual and one’s ideology. The individual can do Teshuva especially if his sin is giving into lust or passion. But when one espouses ideas that threaten and undermine Judaism, there is little tolerance. The Rambam says that to be merciful to such individuals is really cruelty.

This is a very important distinction: the individual as opposed to an ideology.

Small in Numbers

At the end of ואתחנן, there is a Pasuk that mentions that Hashem’s love for us has nothing to do with numbers. In fact, we are among the smallest of all nations.

Rabbi Soloveitchik points out that the Roman Empire considered making Judaism their official religion. Instead, Constantine chose Christianity. But Judaism was a definite option.

The same was true at the time of the formation of Islam, that Judaism was also viewed as an option. The Rav wrote that Judaism would not have been the same had the masses adopted it.

The details and intricacies of Judaism are reserved for a small, devout number of Jews. This was G-d’s plan. In Messianic times, things will be different. But for now, we influence even though we are small in numbers.

Ezra

Shavua Tov. There is an interesting indirect reference to the great עזרא הסופר in פרשת ואתחנן.

On the Pasuk, ואותי צוה ה׳, “And Hashem commanded me,” the Gemara in סנהדרין says that Moshe was mentioning that he was chosen by Hashem to give the Torah. This implies that had Hashem not chosen Moshe to give the Torah, He would have chosen Ezra, who was also worthy for such a lofty task.

The Torah Temima expands on this by explaining what an effective teacher Ezra was. He had the very difficult job of bringing back the Jews of the Exile to Israel. Like Moshe, Ezra was the kind of teacher who was able to educate and inspire.

The miracle of our survival is how great leaders arose during the most trying times, to steer עם ישראל back on course. Ezra was one such leader.

Shabbat Nachamu

This Shabbat is called, “Shabbat Nachamu”, a Shabbat of comfort. This begins seven special Haftarot related to the rebuilding of the House of Israel. This means Rosh Hashanah is in seven weeks.

There is an important lesson here. Despite going through the difficulties of the Exile, or any other difficulty for that matter, there is always hope.

Rabbi Soloveitchik pointed out that our experience in Egypt was so necessary in order to teach us compassion for the downtrodden. It is never easy to suffer through hard times. “Nachamu” teaches us that there is always hope and comfort that we can still be optimistic about the future. Shabbat Shalom

Judaism-The Only True Religion

Moshe Rabbeinu tries to give a proof that Judaism is the one and only true religion. He bases this on the Pasuk, או הנסה אלוקים לבוא לקחת לו גוי מקרב גוי, “Has G-d ever attempted to take one nation from the midst of another nation?”

Moshe is explaining the origin of Judaism. It began with our miraculous exodus from the most powerful nation on earth. This was witnessed by signs and wonders that were never seen before.

Can any other religion make such a claim in terms of how their religion began? Was it witnessed by millions of people with supernatural miracles coming from Hashem?

Only Judaism can make such a claim. Rav Yehuda Halevi in Kuzari, adds that the fact that these events are not disputed by the nations of the world, attests to the truth of these events.

Moshe is reminding the Jewish people. There is only one true religion. And that is Judaism.

The Beginning of the Oral Law

Parshat ואתחנן really begins Moshe’s final charge to the Jewish people. In Parshat דברים, we are given a historical account of what we went through in the desert with all of its difficulties. In this Parsha, there is specific instruction.

Moshe reminds the עם what their eyes witnessed at הר סיני. This was an event unparalleled in human history. It was the day when we officially became a nation.

But there is also an important, often overlooked Pasuk that is mentioned. It is written. ואותי צוה ה׳ בעת ההיא, “And I was also given a command at that time.”

ללמד אתכם חוקים ומשפטים,

“To teach you the laws and statutes.” Rashi explains that this was the defining moment when the תורה שבעל פה, the Oral Law was given. And this where Moshe became משה רבינו, Moshe, our teacher.

He, and the Rabbis that followed, were to be the transmitters of Torah. The Written Law and the Oral Law are one and the same.

Why We Need Mashiach

Rabbi Soloveitchik noted that of the forty years spent in the desert, only two and a half of those years were problematic. The rest of the thirty-seven and a half years, were uneventful.

However, these quiet years were like witnessing a revelation every day. The Jews of the desert witnessed the miracles of the Manna, the Well of Miriam, and the Clouds of Glory, on a daily basis.

Because their physical needs were taken care of, they were able to feel Hashem’s Presence, all of the time.

The Beit Hamikdash also served this purpose. As long as there was a Temple in existence, the bond between Hashem and the Jewish people, was strong.

When there was no longer a Temple to visit, people did not realize what was lost. Perhaps this explains how on the one hand, so many Jews do not realize what was missing. And, on the other hand, the very holy Tzadikim, do not go a day without weeping for the destruction of the Beit Hamikdash.

The reality must be that this will be one of the tasks of the Mashiach. He will elevate the nation to the point where all Jews will understand what the significance of the Beit Hamikdash really is. His coming is needed so desperately. May he come speedily.

Praying for Moshe

Rabbi Soloveitchik gave a great deal of emphasis to the plight of Moshe Rabbeinu and how he was denied entry into Eretz Yisrael.

The Rav felt that had עם ישראל shown Moshe the same love that he had for them, he would have entered Israel. Had that happened, the Jews would never have gone into Galut and there never would have been Tisha B’Av.

If the rest of כלל ישראל would have joined Moshe and prayed on his behalf, he would have been forgiven.

Too often, the person who is the constant giver, is often taken for granted. He is also human and has similar human weaknesses. The recipients of the giving, need to learn how to give back. Rabbi Soloveitchik believed that community prayer on behalf of Moshe, could have changed history.

Why We Mourn on Tisha B’Av

A very big misconception exists as to what Tisha B’Av is all about. Plain and simple: We are mourning for the destruction of our two Temples. This destruction sent the Jewish people into exile.

Many feel that Tisha B’Av is a commemoration of anti-semitism throughout the ages. The day is spent dwelling on discussing how much Jews were mistreated throughout the ages.

This is wrong as it is missing the central point. Had the Temples not been destroyed, there would not have been an exile and there would not have been suffering.

The Torah reading for the day warns us that if we do not keep the Mitzvot, we will perish and be scattered among the nations.

Sadly, people don’t understand how much Jewish life and the strength of our people was affected when we were without our Temples. This lack of understanding shows how deeply in Galut so many Jews find themselves. To borrow a familiar phrase, “We want Mashiach now!”

The Tragedy of Galut

The Galut is a curse. It is a punishment. It is proof that the holy land of Israel does not tolerate sinners. It is a fulfillment of the warning that if you do not keep the Mitzvot, “the Land will vomit you out.”

The disconnection between the Jew and his land, is an expression of spiritual pain. The Jewish soul yearns for this connection, just as a baby yearns for his mother’s nourishment and love.

One cannot serve Hashem on a very high level, when he is detached from the source of his spirituality.

Only in Israel is one able to feel the Shechina, the Divine Presence. And only in Israel, is a Jew truly in his home. In the Galut, he is a guest. And history has taught us that he is usually an unwanted guest.

We are close to the commemoration of the destruction of our two Temples on the ninth of Av. Throughout our exile, Jews understood why they were mourning and what this destruction meant for our people. Sadly, in today’s world of affluence and self indulgence, the significance of Tisha B’Av, is being grossly overlooked.

On the one hand, Jews are free to practice their religion anywhere in the world. And Jews are free to come to live in Israel, without obstacles. But today’s tragedy is that the majority of the Jewish people in Galut, choose not to take advantage of these privileges that our ancestors never had.

The assimilation and intermarriage rates of Jews in the Diaspora, is nothing less than a spiritual holocaust. But the smugness and complacency of comfortable Jews who should know better, is also a tragedy.

We waited for a homeland for nearly two thousand years. Now that we have a beautiful, thriving country, that is the envy of the world, the knowledgeable, learned Jews have turned their backs on this incredible, Divine gift. Perhaps this reality is the more painful one.

This Tisha B’Av when we mourn for the destruction of our holy Temples, we should also mourn for the ignorant and complacent Jews. We should pray that G-d should open their eyes that they have the courage to do what is “right in the eyes of G-d.”

The Rabbis tell us that he who mourns for the destruction of Jerusalem, will merit to see it rebuilt. May the third Temple in Jerusalem be speedily rebuilt in our times.

Accepting Responsibility

Moshe Rabbeinu reviews the various travels of עם ישראל in the desert. He refers to חטא העגל as ודי זהב, the place of ודאי זהב, when there was enough gold.

The Gemara in ברכות says that Moshe argued with Hashem that it was not the fault of the Jewish people for making the Golden Calf. Had they not been given the Egyptian treasures, they would not have had the means to build it.

Yet, this argument is not mentioned in the Torah. Instead, Moshe asks for forgiveness and accepts guilt. He felt that this set a superior precedent for future generations. It was only a leader like David who accepted guilt for his sin with Bat Sheva. Others, like Shaul, chose to put the blame on others. It takes a big person to accept responsibility for his actions. This is what Moshe was also trying to teach future generations. We are likely to make mistakes in life, but we need to ask Hashem for forgiveness in order to move on.

These nine days are certainly meant for introspection and reflection. We must learn from the past in order to bring the גאולה. May it come speedily.