All Israel Shall Hear and Fear

The phrase, וכל ישראל ישמעו ויראו, “And all of Israel shall hear and fear,” is found a total of four times in the Torah. All four of these instances are in the Book of Devarim.

It is obvious if such strong language is used, it must be that all of these cases, must be taken with the greatest seriousness.

The first case is that of the מסית, the one who incites others to worship עבודה זרה. His actions should be dealt with harshly. The toughest judges are chosen to be certain that he will be prosecuted.

The זקן ממרא, known as the rebellious elder, threatens to undermine the authority of the Rabbis and Great Sanhedrin. His actions could potentially weaken the religious structure of society. This, too, is not to be taken lightly.

The עדים זוממים, scheming witnesses, attempt to frame an innocent person, by pinning a crime in him, that he did not commit. Such dishonesty and corruption must be weeded out at its core.

And the בן סורר ומורה, the rebellious son, is judged now for the horrible things he might do later. Parents and educators must realize the heavy responsibility they have, in setting the right example for their children and students. The future of the Jewish people depends on this.

It is clear why in these four cases the Torah tells us to, “listen and to fear.”

Special Role of First Born Son

Shavua Tov-

Rabbi Elie Munk has an interesting take on the role of the firstborn son. His role is very important in the continuation of the family.

It is much more than simply being the one that will carry on the family name. Being the “בכור”, carries with it serious responsibilities.

The firstborn son takes his father’s place in setting the moral and spiritual direction of the family. His double portion is to encourage him to preserve the family homestead and spiritual environment. He is supposed to have an extra measure of piety and stability.

Ideally, his younger siblings will look up to him for guidance and direction.

The Torah understood just how vital the role of the בכור was in helping to carry on Judaism for another generation.

Woman Taken Captive

The case of the יפת תואר, the beautiful woman taken captive, mentioned in פרשת כי תצא, is somewhat puzzling.

On the one hand, the Torah speaks of the holiness that existed in the Israeli war camp. We are told that King David’s army was entirely made up of righteous men. They were careful to maintain a high degree of purity, with the realization that victory came directly from Hashem.

But on the other hand, this entire episode is described with the words, דיברה תורה כנגד יצר הרע, that the Torah is speaking of a formula to combat the evil inclination. If the Torah would not have given its specific details as to how one might marry such a woman, she would have been taken anyway, and man would give in to his lusts.

Some explain that the real battle that every Jew fights is a battle against the יצר הרע. And even a righteous soldier could be vulnerable to its cunning allures.

There is another explanation that the יפת תואר was singled out by their Jewish captors because of the potential seen in them. They may actually be Jewish souls trapped in non-Jewish bodies.

Regardless of the explanation, a great deal could be learned about man and his vulnerabilities. Shabbat Shalom

Faith Only in Hashem

There is an important Pasuk in פרשת שופטים that says, תמים תהיה עם ה׳ אלוקיך, that one must be complete with Hashem your G-d.

Some interpret the word “תמים” as a word describing serving Hashem with innocence.

In reality, this Pasuk is a warning to stay away from all forms of sorcery and witchcraft. We are not allowed to go to fortune tellers, or those who speak with the dead.

The Rambam counts a total of fifty-one laws that involve the prohibition of עבודה זרה, idol worship. This includes any form of worship that is not directed directly to G-d. We are not meant to seek short cuts or look for intermediaries in connecting with Hashem.

We can certainly ask for Tzaddikim to pray on our behalf, but we cannot turn the graves of the righteous, or the Tzaddikim, into a worship unto itself.

Instead, we are to serve Hashem with innocence and completeness, with unshakable faith. We need to learn that we are to lean only on Him, and the future will be bright, if we can achieve this.

To Protect and to Serve

Someone once pointed out a connection between what is written on police cars in Los Angeles and the special role of the Kohanim and Leviim. The cars all have written on them, “to protect and to serve.”

This sums up both the service of the Kohanim and Leviim in the Beit Hamikdash, as well as in communities all over Israel.

There was actually a form of guard duty, protecting the numerous entrances to the Temple. If a Levi (usually the ones who couldn’t sing) fell asleep on the job, they would set his clothes on fire. So they literally protected the Temple from trespassers or individuals who were not ritually pure, and could not enter the Temple Mount.

The Kohanim only served in the Beit Hamikdash two weeks out of the year and the holidays. The rest of the time was spent educating the nation and trying to uplift them spiritually. Many of the Kohanim served as judges in the various courts in Israel which included the Great Sanhedrin in Jerusalem.

In short, the Kohanim and Leviim were the spiritual leaders of the nation. They were supported by the rest of the Jews so that they would be free to do their holy work. They indeed fulfilled that role of, “to protect and to serve.”

King Agrippas-Flattery

There is a story told about King Agripas from מסכת סוטה. It is told that when he read the section in the Torah about the requirements for a king, he began to cry.

He had reached the Pasuk that read, מקרב אחיך תשים עליך מלך, that a king shall come from among your brethren. The Jews that witnessed this told Agrippas not to feel sad because he was one of their brothers. The Gemara explains that the behavior of these Jews was inappropriate because they were guilty of חניפה, flattery.

The feeling was that their comforting the king was insincere. This story was used to warn against חניפה. One must be careful with his words that they be completely sincere.

Such flattery was insincere because although Agrippas was considered a good king, Halachically, he was not fit to be king, because only his mother was Jewish but not his father. This is why it was considered insincere flattery.

Avoid Confusion

The story of the seventy-two wise men who translated the Torah into Greek in seventy-two homes by Ptolemy, is well known. It was a miracle that all of the translations came out identical.

There is an example of this from Parshat שופטים. The Torah warns us about the one who does evil in the eyes of G-d, to transgres His covenant. The Pasuk continues and says, “And they will go and worship the sun or the moon, or the hosts of heaven, that I did not command.”

The seventy-two wise men were concerned that this verse could be misinterpreted. They all added the word, לעבדם, to worship, at the end of the Pasuk. They were concerned that it might appear that Hashem was saying that He did not command that the sun, moon, and heavenly hosts be created. They were concerned that people might foolishly think that the sun and moon created themselves, because they were deities themselves, G-d forbid.

In order to eliminate such erroneous thinking, they added the word, לעבדם, to worship. This would make it clear that it was absolutely forbidden to worship the sun, moon, or stars.

The incident of these wise men, was an incredible miracle, indeed.

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.