The Righteous Live On

Shavua Tov. In פרשת שופטים we have the obligation to have at least two kosher witnesses before the Beit Din would issue a punishment.

There is strange wording in the Pasuk. It says, על פי שנים עדים יומת המת, that according to two witnesses will the dead one be put to death. It should have said, “According to two witnesses will the criminal or transgressor be put to death.”Instead, the Torah refers to him as המת, the dead one.

From here we learn the well known saying of Chazal: that a wicked person, even in his lifetime is called dead. But the Tzaddik, even in his death, he is still considered alive. His teachings live on even after he leaves this world.

It is interesting how much can be derived from that one word, המת.

Justice

This week we read פרשת שופטים. The initial subject of the Parsha is the importance of establishing proper courts of justice. The connection between the subject of judges, and the end of last week’s Parsha that discussed coming to Jerusalem for the pilgrimage festivals, was that the place where justice was executed was Jerusalem and the Temple Mount.

The great Sanhedrin met adjacent to the Temple, and there were other lesser courts there as well. Both King David and King Solomon made it a priority that the Temple be associated with justice.

The Gemara speaks of such courts that were led by righteous judges. The litigants who tried their cases, were certain that the decision rendered, would be unquestionably just. Even when individuals lost their case, they left the courtroom singing, for they knew that the decision was fair.

There is Midrash that says that justice can be learned from the ant. Other ants instinctively knew that they would not steal that which was gathered by other ants.

The society is strengthened when it is known that justice is not perverted with bribery and falsehoods. Its strength comes when it is clear that the motto of the judicial system is, צדק צדק תרדוף, that you shall surely pursue justice. Shabbat Shalom

The Beit Hamikdash Experience

The end of פרשת ראה has a brief summary of the holidays in the Jewish calendar. There is a commandment to be עולי רגל, to make the pilgrimage to the Temple on Pesach, Shavuot, and Succot.

It is interesting to note that aside from Succot where we are told to rejoice, and another name for Succot is זמן שמחתנו, the time of our happiness, the same is true of Shavuot.

The Pasuk says, ושמחת לפני ה׳אלוקיך, that you shall rejoice before Hashem your G-d, in connection with Shavuot.

This is an indication of the remarkable experience it was to be in the בית המקדש for the festivals. The commandment to be עולי רגל was designed to create a renewed spiritual imperative. Each individual recognized this spiritual elevation that he felt. Only in the בית המקדש, were the holidays celebrated in their full splendor. King David said in Psalm 122, “ I rejoice when they say to me, ‘Let us go unto the house of Hashem.’”

The greatest joy was felt by those in exile, when they returned to the house of Hashem. This is but another example of the great loss we feel by not having our Temple. But what is true for me is that even today, there is no comparison to experiencing the holidays in Israel, as compared to outside of it. There is a much greater spiritual elevation felt here, than any that I felt while living in America. The ושמחת בחגך is much stronger in ארץ ישראל.

מסית-No Pity

In chapter thirteen of דברים, there are three separate cases brought in the Torah. The first is the case of the נביא שקר, the false prophet, whose goal was to turn people away from Hashem.

This is followed by the מסית, the one who incites others to worship עבודה זרה. This individual sounds very much like a missionary.

The final case is the עיר הנדחת, the condemned city, that is full of idol worshippers. It has no redeeming features whatsoever. The entire city is burned to the ground, and its inhabitants are killed by the sword.

It is interesting that only in the case of the מסית, does the Torah say, ולא תחוס עינך עליו, that your eye should have no pity on him.

The מסית is viewed as a cancer within the society. The full extent of the law shall be applied to him. The Gemara in סנהדרין says that the toughest judges should be appointed to deal with the מסית.

A tough judge would be one who is either childless or a grumpy old man. These would be no nonsense judges who would have no patience with the מסית, and he would likely receive the death penalty.

There are times when compassion is necessary, while there are others, where compassion is actually cruelty.

Living in Israel Equal to All Mitzvot

There is a Pasuk in פרשת ראה that is a source for the importance of observing the Mitzva of living in Israel. Moshe Rabbeinu tells us in Chapter 12, verse 29, that after Hashem will cut off the nations that are in your land, וירשתם אותם וישבתם בארצם, that you shall inherit them, and dwell in their land.

The Sifrei on this Pasuk says, “From here we learn that the Mitzva of ישיבת ארץ ישראל, living in the land of Israel, is equal to all of the Mitzvot of the Torah.”

All year, I have been using the commentary of Rabbi Elie Munk in קול התורה, which I enjoyed immensely. To my disappointment, Rabbi Munk used this Pasuk to minimize the importance of living in Israel. He quoted the well known Tosfot in the name of a Rishon, Rav Chaim Cohen, who said that it was a Mitzva if one lived in Israel, but it did not fall under the category of an obligatory positive commandment.

Rabbi Munk also quoted the infamous three oaths of מסכת כתובות, that there is no obligation nowadays to live in Israel.

I have heard these arguments in the past. I’m sticking with the Sifrei!

Removing Idol Worship from the Land

Shavua Tov. Parshat ראה has Moshe Rabbeinu making a very emphatic statement regarding not only the worshipping of עבודה זרה, but also the places which were the locations where idols were worshipped.

The Torah uses the language, אבד תאבדון. This double language is interpreted to mean that you shall surely destroy, at its root, all places where such worship took place. This is a prerequisite to our inheriting the Land of Israel.

The holiness of the land does not tolerate sinners, and it “vomits out” such sinful inhabitants. If it cannot tolerate sinners, it certainly does not tolerate symbols of such idol worship.

Rav Tzvi Yehuda Kook זצ״ל made it clear that the גאולה, redemption, would come in stages. First there would be a physical return of the Jewish people from around the world. The land would again bring forth its produce after lying fallow for centuries. And at a later time, there would be the “sprinkling of waters of purification,” when there will be a spiritual return as well.

Today we are at a stage of being respectful and tolerant of other religions in our midst.

The Rambam, as well, sees this as a prerequisite to the גאולה. But we must be rest assured that the day will come when the world recognizes the G-d of Israel as the true G-d, that Israel will be cleansed of all forms of impurity.

Free Will

A theme of Parshat ראה is the subject of free will. Moshe Rabbeinu explains that each individual Jew must make a choice. Will he choose the blessing and life, or the curse and death. The blessing, obviously, comes from the sincere observance of the Mitzvot.

Rabbi Elie Munk noted that we recognize the free will, בחירה חופשית, idea from the ברכות השחר, morning blessings. We first acknowledge that Hashem gave the rooster the ability to distinguish between the night and the morning. This is a form of free will given to the rooster.

We then follow with three blessings that reflect where we have no free choice. It is not up to us if we are born a Jew or not. Therefore, we thank Hashem that we are born Jewish and not a גוי.

We could have been born a slave, but give gratitude that we were born free. And we show appreciation that we are the gender that we are.

We do not have free will regarding our Jewishness, freedom, and gender. Other than that, we are given the ability to decide our own fate, by making the correct decisions that are right in the eyes of G-d. Shabbat Shalom

Central Role of Eretz Yisrael

Parshat עקב has the second paragraph of Shema in it. On the words, ולמדתם אותם, and you shall teach them, Rashi brings a famous comment of the ספרי.

The Torah should be taught and observed even outside of Israel, so that the Torah should not be considered as “new” when you return. The Mitzvot are viewed as markers so that Jews will know what to do when they come back.

This commentary shows the central position that Eretz Yisrael is meant to have in Jewish life. It is not natural to practice our religion without Israel.

This is also proven in the verses in the Parsha related to Israel. “It is a land that Hashem seeks out from the beginning of the year to the end of the year. It is a land that is lacking nothing.”

In addition to this, all through the Book of Devarim, it is repeated over and over again that “these are the Mitzvot to be observed “in the Land.” The clear intention of the Torah is that the ideal place for Torah observance is in Eretz Yisrael. Parshat עקב is the Parsha that makes this point loud and clear.

Two Types of יראה

Parshat עקב has one of the more famous verses in the Torah. Moshe Rabbeinu speaks to the nation, and asks the question, מה ה׳ אלוקיך דורש ממך, what is it that Hashem asks of you? The answer is כי אם ליראה את ה׳, but it is to fear Hashem, and love Him with all your heart and all your soul.

The word, ״יראה״, is really very difficult to translate into English, for it means much more than “fear.”

The Rabbis speak of two types of יראה that a Jew should try to possess. The lower level of יראה, is יראת העונש, the fear of punishment. Here, an individual observes the Mitzvot primarily because he does not want to receive the punishments enumerated in the Torah.

The higher level of יראה, is called, יראת ההתרוממות, the fear of the exaltedness of G-d.

Such an individual realizes how high and holy Hashem is. He stands in awe of the awesomeness of the Creator. This is a higher level because he realizes his own fragility and vulnerability in comparison with Hashem.

In either case, one of the best compliments one can receive is that he is referred to as a big ירא שמים, that he truly acts in all aspects of life, based on his fear of Heaven.

Grace After Meals

Parshat עקב has two sections that discuss the specialness and beauty of Eretz Yisrael. After mentioning that it is a land that does not lack anything, the sections ends with the words, ואכלת ושבעת וברכת, that you shall eat, be satisfied and bless.

This is the source of the biblical commandment to recite ברכת המזון, the Grace after Meals. It consists of three Torah blessings, and one rabbinic blessing.

We acknowledge that Hashem sustains us, הזן את הכל, we thank Hashem for giving us Eretz Yisrael, על הארץ ועל המזון. And we pray that Jerusalem should be rebuilt, ובנה ירושלים.

A fourth blessing of הטוב והמטיב was added by the Rabbis to give thanks for the burial of those slain in Beitar.

When we say the after blessing for eating מזונות, cakes and pastries, known as על המחיה, it is also referred to as ברכה מעין שלוש, the blessing that is the idea of the three. This means that על המחיה is a brief summary of the three biblical blessings in ברכת המזון. It is also worth noting that all blessings are rabbinic except for ברכת המזון.

Arrogance

Another point of Mussar from פרשת עקב, is Moshe Rabbeinu’s warning to stay away from גאווה, arrogance. He warns that this is a potential outcome of being blessed with abundance.

A person is capable of forgetting that all that he has is a gift from Hashem. He may attribute his success to his own brilliance and abilities. Moshe reminds the people that every success is also a gift from Hashem. He gives us the power to succeed.

Clearly, this meant to eliminate a this ugly trait of entitlement, or, in Hebrew it is, מגיע לי, “I have it coming to me.” We must never forget that we deserve nothing, and everything is from G-d.

Moshe further reminds this idea to the people by telling them how rebellious they were on numerous occasions. It was only because of the evil of the other nations, and Hashem’s promise to our forefathers, that we were blessed.

Hashem has no patience for the בעל גאווה, the arrogant individual. His arrogance can cause his own self destruction. This is another important lesson of Mussar from פרשת עקב.

Humility and Surrender

Shavua Tov-

Parshat עקב is probably the Parsha with the greatest emphasis on Mussar, discipline. Moshe Rabbeinu makes it very clear how a Jew must believe in order to achieve Hashem’s protection, closeness, and love.

The primary principle taught is that of ענווה, humility, and הכנעה, surrender, in our approach to the observance of Mitzvot. This is alluded to with the words, והיה עקב תשמעון, and if you will listen humbly.

Moshe details at great length all of the blessings that will come to one who surrenders to Hashem’s commandments. All that is asked is that one accept without questioning, the dictates of the Torah. If he does, so much good awaits him.

There will not only be personal protection, but there will also be protection on a national level. Hashem will strike fear in the hearts of the enemies of the Jewish people, and we will be safe.

As the Ramban wrote to his son, ענוה, humility, is the key to success in life. Remain humble and surrender to Hashem’s Torah, and there will be great blessing.

No Sickness

Parshat עקב is a continuation of Moshe Rabbeinu’s charge to the people. He tries to make it abundantly clear that if we observe the Mitzvot, all will be well. If we forsake Hashem, there will be dire consequences.

Among the blessings Moshe promises is והסיר ממך ה׳ כל חולי, that Hashem will remove from you all sickness. Rabbi Elie Munk says that this is referring to both physical and psychological illnesses.

The message here is that Torah and Mitzvot provide a person with great protection. It helps create a certain degree of peace of mind.

In Rabbi Munk’s words, “The illness that Hashem will remove applies to psychological illness, when a person is beset by fears and worry about life’s uncertainties.”

The study of books of Mussar that emphasize what is truly important about life, helps a great deal in coping with our everyday challenges. We learn to take things more in stride, and we realize how detrimental worrying is to our general well being.

This was what Moshe was telling the people. Observe the Torah diligently, and ALL sickness will be removed from you.

Chizuk

Moshe Rabbeinu is told by Hashem, “וצו את יהושע וחזקהו ואמצהו״, and command Yehoshua and give him חיזוק, strength, and courage. This would guarantee him success as he took over the leadership of the Jewish people.

Rabbi Elie Munk in קול התורה, wrote that there are four areas that we all need Chizuk in order to succeed.

The first is Torah study, followed by the performance of Mitzvot, prayers to Hashem, and one’s worldly occupation.

Regarding Torah study, one needs to overcome his Yeitzer to discipline himself to establish definite time periods for the study of Torah.

Our overall performance of Mitzvot, requires diligence. We need to be in a mode where we realize how important it is to give to others. Such Mitzvot involve giving of our time and money. We need Chizuk for this.

When we pray, we need to avoid monotony and being mechanical. We must be motivated to have proper Kavana, and not forget that all that we are comes from Hashem.

And regarding our worldly occupation, we need Chizuk to always act honestly. We must avoid the temptation to earn money deceitfully. We also have to work hard to be able to provide for our family.

Therefore, in order to meet our spiritual and material challenges, we definitely need Chizuk, just as Yehoshua received from Moshe Rabbeinu.

Complacency

In פרשת ואתחנן, Moshe Rabbeinu gives a clear warning against complacency. He speaks of a time when עם ישראל will be living peacefully in the land for a few generations. The Torah says, “כי תוליד בנים ובני בנים ונושנתם בארץ.” When you will give birth to children, and children’s children, and you will become old in the land.

Moshe is telling the people not to allow themselves to kick back, relax, and take things for granted. Such complacency leads to becoming passive in the observance of Mitzvot. This can lead to outright transgressions, and ultimately, being banished from the land.

Complacency is a dangerously negative character trait. It causes us to take people, and life itself, for granted. It also diminishes one’s enthusiasm in handling our daily affairs.

We need to find a way to keep ourselves motivated. We are to remind ourselves that everything we have is an undeserved gift from Hashem.

We must give gratitude for what we have and appreciate (especially in COVID times) every breath we take each day.

Studying books of Mussar helps keep us on the right path. The ספר הישר, attributed to Rashi’s grandson, Rabbeinu Tam, tells us that major things happen to people, good or bad. We should take pause each day, and give thanks for each day that passes uneventfully. This helps put our thought process in the right frame of mind. Always be grateful and never give in to complacency.

Her Son Not Your Son

The end of פרשת ואתחנן has the Pasuk from where we learn that one is Jewish if his mother is Jewish. This is learned from the words, כי יסיר בנך מאחרי, when your son is removed from Me.

The Gemara in Kiddushin learns from here that a child born of a Jewish father and non-Jewish mother, is “her son, not your son.”

This is carried forth to such an extent that if one died childless, but had a half brother, both had a Jewish father, but the half brother had a non-Jewish mother (and he later converted), it is considered that he had no brother, and there would be no Mitzva of Yibum.

Similarly, if one had a son of a non-Jewish woman, and then he passed away, it is considered that he died childless, and his surviving brother, would need to fulfill Yibum.

This is clearly what Roth Gemara meant with the words, “her son, not your son.”

The Fifteenth of Av

There were other significant events that took place on Tu B’Av. The decree that Jews would die in the desert, ended on the fifteenth of Av. This meant that all alive at that time would enter Eretz Yisrael.

It was also the date when permission was granted to bury the large number of Jews killed at Beitar. Miraculously, their bodies did not decay and they were given a proper burial. This led to the insertion of the fourth blessing of ברכת המזון, known as הטוב והמיטיב.

The fifteenth of Av also represented a miracle where they were able to gather enough wood for the altar. Wood gathered after the fifteenth, tended to be wormy and unfit the altar. It was a miracle because the enemies of Israel tried to prevent this, and we prevailed.

This date was a cutoff date for ערלה. This means that a tree planted before the fifteenth of Av, was considered as having completed one of the three years needed before eating the fruits of the tree.

Technically, a tree planted on the fourteenth of Av in 5781, for example, would allow its fruit to be eaten after Tu B’Shvat 5784, when a total of thirty months passed. Nevertheless, Halachically, it is considered three years.

And finally, when a Shmitta year approaches, like this year, no more planting is allowed after Tu B’Av. Anything planted after this date is uprooted.

So we see, there’s a lot going on connected with Tu B’Av!

Why Did Moshe Want to Enter the Land

This week begins the שבעה דנחמתא, seven weeks of comfort as there are seven Haftarot in Isaiah describing the future redemption. The Shabbat is called, שבת נחמו, the Shabbat of comfort.

Moshe Rabbeinu describes how he continued to beseech Hashem to reconsider and allow him to enter Eretz Yisrael. He repeatedly asked for forgiveness for his sin of hitting the rock.

Some say the reason he wanted to enter Israel, was simply because there was the potential to observe more Mitzvot there. Rabbi Elie Munk, in his קול התורה, gives a deeper explanation that is very significant for us as well.

Because of Moshe’s close relationship with Hashem, he understood what Eretz Yisrael represented in terms of עבודת ה׳, worshipping G-d. Moshe realized that in Israel the name of Hashem would be worshipped in its perfect state.

This meant that the holiness of the Land created a direct connection without the impurities of the Galut. Moshe’s wish was for not only the nation feeling that special closeness with Hashem, but he wanted Hashem to be worshipped in the manner that was intended.

Perhaps this is what the Prophet Yechezkel meant when he prophesied, that the time will come when, “You will be My people, and I will be your G-d.”

Moshe was answered that this was not yet the time. The message, however, is clear. Eretz Yisrael is the only place where one can feel the ultimate closeness with Hashem. Shabbat Shalom

Israel and Its Neighbors

In Moshe Rabbeinu’s address to the nation, he sets the record straight in terms of how to relate to the surrounding nations.

There was a degree of loyalty they needed to show to the descendants of Lot. This included Ammon and Moav, that Israel was not permitted to attack. In addition, Ruth and Naama Haomonit, descended from them. Naama was one of the wives of Shlomo Hamelech, and the mother of King Rechavam.

The family of Eisav, also known as Edom, were also meant to maintain peaceful relations with Israel. He lived in the area of Seir, which is not far from Eilat.

The קיני, קניזי, and קדמוני, were actually Moav, Ammon, and Seir. It is interesting to note that the גרגשי were never heard from again, as they elected to accept the offer to leave Eretz Yisrael.

The attitude towards Yishmael was different. They were disowned by Avraham Avinu, and were not connected any longer with עם ישראל.

This is also an indication that relations between Israel and Yishmael, were not that cordial. It was said by the בעל הטורים that the Mashiach can only come when Yishmael is subdued.

True Justice

When Moshe recounts the events of the desert, he spoke of the difficulties of leading the Jewish nation. He told Hashem that he couldn’t do this by himself.

Thanks to the advice of his father in-law, Yitro, a judicial system was set up. There were 78,600 Jews that were given the the role of judge on one level or another.

Moshe took the opportunity to emphasize how important it was for judges to be honest and G-d fearing. It had a direct effect on the society as a whole. If people felt that there was no true justice in settling disputes, it led to feelings of despair and skepticism.

Moshe instructs the judges with the words, לא תגורו מפני איש, that they should not be afraid of any man. The judge only needed to answer to G-d. He must not give in to the pressures put on him by the litigants or the community.

This is why fear of Hashem is critical for a judge. This is why the Rabbis said that one who executes true justice, becomes a partner with Hashem in creation.