Don’t Despair

The Torah would like us to know that we should never get to the point of despair and hopelessness. There are times when life can make it seem like we cannot cope. The idea of making changes and taking charge, might also look like an insurmountable task. The Pasuk says, לא רחוקה היא, “it is not far away.” And continues with כי קרובה אליך הדבר, “ but it is very near to you.” Built into the Torah, is the idea that that no matter how difficult the situation is, we can always start over, and make things better. This time of year, we are focused on the new beginning that Teshuva affords us. But we also have a fresh start when we get married or make Aliya. If we find ourselves deeply in debt, the Shmitta year, has all debts forgiven. (Our next Shmitta is 5782.) And we must also remember that ישועת ה׳ כהרף עין, “Hashem’s salvation can come like the blink of an eye.” This is a message for the High Holidays. Despite everything, we must never lose our hope and optimism. The future is bright! Trust in Hashem, and all will be well.

David’s Teshuva

Chapter thirty of the Book of Devarim, is one that focuses completely on the Mitzva of Teshuva. We are given a charge telling us that no matter how far we may have strayed, there is always the possibility to repent and mend our ways. The Netivot Shalom points out that the best example of a Baal Teshuva was King David. When confronted by the Prophet Nathan, he immediately accepted his guilt without making any excuses. David had thirteen years of suffering and guilt over the Bat Sheva incident. There is a line in the תחנון prayer that says, “Every night my bed was drenched with tears of remorse.” When David wrote, אל תשליכני מלפניך in תהילים, it was at a time when he felt cast aside by Hashem for his sin. He realized that our transgressions distance us from Hashem. He longed for that incredible feeling of Hashem’s closeness. Only תשובה could bring it back. It is unlikely that we will reach the spiritual level of King David, but we would do well, to follow his example.

הסתר פנים

There is a concept alluded to in פרשת וילך called הסתר פנים. It refers to the idea that there are times when it seems that Hashem is hiding His face. It becomes difficult to see Hashem’s Presence and we feel somewhat alone. In the Parsha, Hashem warns that if the people turn away from Hashem, He will hide His face. ( אנוכי הסתר אסתיר ). The Netivot Shalom claims that at some point in every person’s life, he feels that sense of הסתר פנים. He may be going through a difficult time due to financial problems, or the sickness of a loved one. The Torah is teaching us that it only “seems” as though Hashem is far away, but He is not. He is waiting for us to reach out to Him and He will be there to help us through these troubled times. It is like the story of the son who complains to his father that the father wasn’t there when he was needed the most. He says that when they walked together, there were always two sets of footprints. Now there was only one set, proving this alleged abandonment. The father tells the son that the reason for one set of footprints is that he carried the son during those times. That’s why only one set of footprints! We must never feel alone and abandoned. Hashem is there for all who call out to Him in truth.

Following What Is Right In One’s Own Eyes

Upon reading פרשת נצבים, it struck me how applicable Moshe’s warning to the people then, to our generation. The words, שלום יהיה לי כי בשרירות ליבי אלך, “All will be well with me when I follow that which is right in my heart.” Moshe says that such an individual who acts in this way, will not be easily forgiven by Hashem. This point is emphasized by Rabbi Elie Munk, in The Call of the Torah. He asks how is it possible that man could have the arrogance to believe that he is more capable of creating moral laws, than G-d Himself. Man is guided by his own biases and evil inclination. G-d is perfection, merciful, and righteous. Perhaps this is the reason why the Torah tells us that Hashem will not forgive such a person so easily.

Saw You At Sinai

Shavua Tov. Parshat נצבים begins with a charge from Moshe Rabbeinu, telling the nation how they are all standing before Hashem, accepting their special covenant. The Gemara in מסכת שבת speaks about the special holiness that existed at Mount Sinai. All of the damage of the venom of the Serpent was removed. Death had been decreed because of the evil Serpent, but it was rectified at הר סיני. For that brief moment, until the sin of the Golden Calf, all who stood at Sinai, witnessed the Divine revelation. The Gemara is telling us that when the Torah says, כולכם, “all of you,” it refers not only to those who were physically at Sinai, but every Jew who would ever be born in the future. And also included in those who stood at Sinai, as well as at that moment before Moshe, were all of those גרי צדק, righteous converts throughout the generations. The expression, “saw you at Sinai,” is not an exaggeration.

Standing Before Hashem

This week, we read נצבים-וילך which always come on the Shabbat before Rosh Hashana. The Netivot Shalom says that the word, “נצבים” means “to stand” and refers to standing in judgement. This is appropriate as we prepare for Rosh Hashana that is also known as יום הדין, the Day of Judgement. The Parsha lists the various classes of people in society. It speaks of ראשיכם שופטיכם, your leaders and judges, and also speaks of שואב מימיך and חוצב עציך, the water drawers and wood choppers. The latter represent the lowest class in society. All are judged according to the level they are on. Those who are less learned, are judged by their actions. While those who are on a high level, are even judged by their הרהורים, thoughts. Since we officially begin Selichot this Saturday night, it is certainly a time to begin putting our Teshuva in high gear. Who would have imagined that last Rosh Hashana we asked, “Who will die by מגיפה, a plague?” with no thought that the Corona Pandemic was on the horizon. Standing before Hashem on the יום הדין is not something we should take lightly.

Torah Principles

The Torah describes the ceremony that took place on Mount Gerizim and Mount Eival. Half of the tribes stood on each mountain, with the Leviim shouting out the blessings on Mount Gerizim and the curses on Mount Eival. Upon enumerating the curses, the common factor of each warning, was that they referred to sins done in secret. This seemed to magnify Hashem’s intolerance with people who try to portray themselves one way, when in reality, they are highly hypocritical. There are recurring themes mentioned throughout the Torah. There is an emphasis on humility, and how Hashem has no place for the arrogant. Numerous laws in the Torah point out the importance of being honest and truthful in every situation. We are to stay away from שקר, falsehoods, and embrace the righteous, who are men of truth. Looking out for these lessons, helps keep us grounded. It reminds us of what is truly important, and what is not.

ולתתך עליון על כל הגוים

Parshat כי תבוא has a description of the special role עם ישראל has in the world. Moshe Rabbeinu tells the people that they were placed, לתתך עליון על כל הגוים, “To be higher than all of the nations.” Years ago a Noachide couple spoke to my Machon Meir students. This couple had abandoned Christianity and decided to observe the Seven Noachide Laws. Their message to the students was powerful. “Our job is to be righteous. Your job is to be holy.” Only Jews can achieve holiness because of the Torah and its 613 Mitzvot. The seven laws observed meticulously affords them the status of חסידי אומות העולם, righteous Gentiles. The Rambam writes that these individuals are rewarded with עולם הבא for their discipline and good deeds. There is even a subtle knowledge of this special role of the Jewish people. History has taught us that we gain much more respect from the non-Jewish world, when we are proud of our Jewishness, than when we try to hide it. This was the charge Moshe gave the עם before his passing. Accept your unique role, and show the world how to live in a dignified and holy manner.

וידוי מעשרות

Parshat כי תבוא also speaks about וידוי מעשרות, the confession regarding the taking of תרומות and מעשרות. Like ביכורים, this was a ceremony done in the Beit Hamikdash. But this was done twice every seven years. The reason for this is that it takes three years to complete the tithing cycle. The מעשר עני, the tithe for the poor was given in the third and sixth year of the Shmitta cycle. ( This ראש השנה is the sixth year of our current cycle, when מעשר עני will be separated.) Therefore, the declaration that we took off all that was required of us, is made on Pesach of the fourth and seventh year. There is a Pasuk that I find very astounding. We are supposed to stand in Hashem’s holy Temple, and say, לא עברתי ממצותיך ולא שכחתי, “I did not transgress any of Your Mitzvot (תרומות ומעשרות) and I did not forget.” The ולא שכחתי refers to the fact that I did not even forget to make the appropriate Bracha, while tithing. It is amazing how meticulous the nation had to be in the observance of the Mitzvot. They knew that every three years they were going to have to make this declaration, and they certainly did not want to lie. Wouldn’t it be special if all Jews today took such care in observing all of the Mitzvot!

More on Bikkurim

There are two more interesting points related to ביכורים. The first is related to the וידוי ביכורים, which referred to the declaration that accompanied the bringing of first fruits. There is a case brought in בבא בתרא where one purchased two trees from his friend. Since only by three trees, he is considered the owner of the land as well as the trees, he is obligated to bring ביכורים from his two trees. However, he may not make the declaration since he cannot say the words referring to, “the land that You have given me,” because he only owns the trees, and not the land under the trees. The second law refers to the command of השתחוואה, or bowing, which is part of the ביכורים ceremony. The Netivot Shalom says that this is the only Mitzva that is accompanied with bowing. This is to teach humility, and since we are to appreciate the gift of Eretz Yisrael, only a truly humble person sees the beauty and holiness of this land.

Be Happy

Shavua Tov. It is important to reiterate from time to time, the importance of attempting to be in a constant state of joy. The Mitzvot were meant to be observed בשמחה, with joy, and we are to work on ourselves to try to maintain a positive and joyful attitude towards life. We are familiar with the Mishna in Avot that says, איזהו עשיר? השמח בחלקו. The one who is truly wealthy, is one who is happy with his lot in life. The Mitzva of ביכורים was accompanied with the command to rejoice with all of the good bestowed on us by Hashem. The תוכחה, rebuke, hinted to the fact that the curses could come for the sole reason that we did not worship Hashem with שמחה, when we were given everything. The Rabbis, in connection with the laws of ברכות, pointed out that wine was unique in that it naturally had the potential to lift people’s spirits. The Rambam recommended drinking wine daily, to help us from falling to עצבות. So in the words of that great songwriter (who committed suicide), “Don’t worry. Be happy!

ביכורים

The Netivot Shalom devotes almost his entire commentary of פרשת כי תבוא to the ceremony of the offering of ביכורים, the first fruits. The ביכורים represents a reward for entering Eretz Yisrael. It represents the culmination of having been in Exile, and that now we have come home. The proof of this point, is that this Mitzva began fourteen years after entering the Land, when wars were fought, and each tribe received its respective portion. The וידוי ביכורים, the confession that accompanied the gift to the Kohein, was a very powerful statement. It attested to the fact that we are the עם הנבחר, the chosen people, and that we merited living the dream of being able to live in our chosen land. When we bring the first fruit of our labor, that we spent many months with sweat and toil, to the Beit Hamikdash, the joy is overwhelming. We are now safe and in our home. And we express gratitude for Hashem’s abundant blessings. The ביכורים is a very unique and special ceremony during the time of the Temple.

Male Hair Dyeing

Parshat כי תצא has the commandment against cross-dressing. We are taught that women should not wear men’s garments, nor should a man wear a woman’s dress. Included in this Halacha, is that a man is not allowed to color his hair. This is viewed as something typically done by women. It’s also written, that when a man begins to age, he should not pluck his grey hairs. There was a case brought in אגרות משה, that was a book of Halachic questions posed to Rav Moshe Feinstein. A young man who worked in a bank had his hair grow grey in a bizarre manner. Half of his hair was white, and the other half dark. People would stare and make fun of how he looked. He was given a Heter to color his hair by Rav Moshe. The banker had no intention to act in an improper way. He wanted to follow Halacha , but he did not wish to be a laughing stock. He was bailed out by Rav Moshe.

Double Punishment

There is a principle in Halacha called, קים ליה בדרבה מיניה. This is an Aramaic phrase indicating that when one commits a double sin, he only receives the more severe punishment . For example, if one steals an object on Shabbat, and carries it from a private domain to a public domain, he is punished for desecrating Shabbat (סקילה)and not for stealing. In general, there is never a situation where one can receive two punishments for the same offense, either. There are two exceptions to this rule, both mentioned in פרשת כי תצא. The first is the בן סורר ומורה, the rebellious son. In addition to receiving the death penalty, he also gets lashes. And the second case is מוציא שם רע, accusing one’s wife of being promiscuous before the marriage when she was Halachically engaged. The husband receives both lashes and pays a penalty of 100 silver. The בן סורר ומורה is difficult to understand and never actually happened. But the מוציא שם רע case shows that words alone are capable of creating irreparable damage.

כלאיים

One of the important principles of the Torah, is the orderliness of the universe. Everything G-d created has its specific purpose and role. This is the reason for the laws of כלאיים, that refers to forbidden mixtures. In actuality, the Torah lists five such forbidden mixtures. The strictest of these mixtures, is the prohibition of כלאי הכרם, mixing grapes and wheat. This applies both inside and outside of Israel. There is also כלאי זרעים, a mixing of various seeds that should not be planted together. This applies only in Israel. The third type is כלאי בגדים, better known as שעטנז, which represents a mixture of wool and linen. This requires us to check new suits and other clothing for this mixture. The last two types are related to animals. One prohibition related to cross breeding animals of different species. And the final type of כלאיים, is working two animals of the field of different strength. We may not muzzle an ox and donkey while plowing. We must never tamper or attempt to alter the beautiful world that Hashem created with His great wisdom.

Paradox of יפת תואר

There is a paradox related to the story of the יפת תואר, the woman taken captive in battle. On the one hand, the Rabbis say, דיברה תורה כנגד יצר הרע, that the Torah speaks against one’s evil inclination. If we would not allow this process, she would be taken anyways. Such a union might end in her being the hated wife, and they will give birth to the rebellious son. This view looks very negatively at the יפת תואר. On the other hand, the Netivot Shalom says that the יפת תואר might actually be a Jewish soul lodged in a non-Jewish body. Such non-Jews who are meant to be Jewish, would otherwise not be discovered. This is a completely different approach to this very unusual situation. We must be aware that things are not always the way that they seem. The realization must be that Hashem’s running the world, is far beyond our comprehension.

Educate by Example

Shavua Tov. Rav Elazar Abuchatzeira זצ״ל asked an interesting question regarding today’s Parsha. We learn that the בן סורר ומורה, the thirteen year old rebellious son, is put to death at his young age. It is better that he die with minimal sins rather than wait until he’s older and commits much worse sins. Yet, when Yishmael was a young boy and dying of thirst, he was saved. The angels asked Hashem why he should be saved, when in the future his children would cause terrible grief to the Jewish people. Hashem answered with באשר הוא שם, that right now he hasn’t sinned. What is the difference between the two? Rav Elazar answered that the difference was in their חינוך, education. Yishmael had Avraham Avinu as his teacher, and there was always hope that he would act as his father taught him. The בן סורר ומורה became that way because his parents set a bad example. Based on his behavior as a youth, there was no chance he would change his ways. We see the importance of real חינוך. The greatest education parents can give their children, is by the example they set. No such thing as “Do as I say, but do not do as I do.” Such an attitude, can bring catastrophic results.

The Real Battle

This week we read פרשת כי תצא. The Netivot Shalom points out a grammatical problem in the first Pasuk. It says, כי תצא למלחמה על אויבך, “When you go to battle against your enemy.” The wording should have been באויבך, “with your enemy,” and not על אויבך, symbolizing a known enemy. This small discrepancy is meant to teach a lesson appropriate for the month of Elul. We are to recognize that we have a constant battle with our known enemy, the יצר הרע. There is a famous story of a battle that the Jewish army fought and won. They came back to tell their spiritual leader of their victory. The Tzaddik told the soldiers that now the real battle began. We are never to allow ourselves to let down our guard against this constant enemy. The יצר הרע is relentless and does everything possible to weaken us and fill us with doubts. The month of Elul is חדש הרחמים, the month of mercy. This is the time of serious soul searching. The Netivot Shalom suggests that in this battle, we take the initiative and put up our defenses before it can attack us. Winning this war allows us not only to achieve atonement, but it is our guarantee that we merit all of Hashem’s blessings.

זרוע לחיים קיבה

Parshat שופטים speaks of some of the gifts given to the Kohanim. Among these gifts are the זרוע, arm, לחיים, cheeks, and קיבה, stomach, from any animal that was not slaughtered as a קרבן, sacrifice. These were among the twenty-four gifts given in order to help sustain the Kohanim. One was able to choose any Kohein he wanted, to receive these sections of the animal. The consensus of opinion among the rabbis is that this law does not apply outside of Eretz Yisrael. The consensus also ruled that this Mitzva does apply today in Israel. The Sefer Hachinuch says that this obligation cannot be enforced, as no Kohein can claim that it is his. It is likely that this obligation is circumvented nowadays by creating some kind of partnership with a non-Jew. If animals are jointly owned, the obligation also falls. (This method is also used in order to avoid the sanctification of a בכור, first born animal.

Sorcery and Witchcraft

Parshat שופטים discusses various types of sorcery and witchcraft. The Torah warns against getting involved in such practices as well as consulting the dead. This particular section ends with the words, תמים תהיה עם ה׳ אלוקיך, that we are to be trusting of Hashem and not rely on these practices. The word “תמים” is also a word that describes someone who is naive. This shows how we are to place our absolute trust in Hashem without any reservation. This trust also demands of us that we have patience. We must not make assumptions on when we think we are entitled to the results we are seeking. Hashem acts as He sees fit. Consulting sorcery and witchcraft is an attempt for a shortcut to immediate results. This is especially true today in a world of fast foods and e-mail. People lose their patience. Our faith requires us to work hard and realize that everything comes in its proper time. No impure intermediaries need to be consulted.