Teshuva Process

This week we read only פרשת נצבים. In most years, it is read together with פרשת וילך, but because we have a Shabbat between Yom Kippur and Succot, we read only one Parsha.

The main theme of this week’s Parsha, is Teshuva, repentance. There is a great deal that can be said about Teshuva, but there are two points that need mentioning.

The first point is how a person in the process of returning to Hashem, must learn not only to forgive others, but more importantly, he must learn to forgive himself.

Too often, the Baal Teshuva is much too hard on himself. He finds it difficult to let go and stop dwelling on the mistakes or indiscretions that he now deeply regrets. One must realize that it is counterproductive to dwell on the past. The process dictates that he focuses on the present and future, and not on the past.

The second point related to the Teshuva process, is the need to let go of his previous world, and enter the world of Kedusha. This might be the last step in reaching his destination of Teshuva. He must not be afraid to leave behind the world he had previously known. He knows that he must do this, because what he’s leaving behind is a world that he’s no longer a part of. Despite this knowledge of what he knows he must do, doing it, is another story.

These two points regarding Teshuva, the need to forgive oneself, and the need to let go of his previous world, are two essential ingredients in becoming a true Baal Teshuva.

Special Role of Jewish People

Moshe Rabbeinu reiterates the special role the Jewish people are supposed to have in this world. He says that Hashem has placed us, לתתך עליון על כל הגוים, that we are meant to be above or higher than all of the nations.

We were given this special יעוד, or destiny, on Mount Sinai. We were given the task of teaching the world morality, what is right and wrong, and what is good and evil.

It was not an easy task that we were given. It might come with persecutions and humiliation. One consolation of this reality was that these persecutions would unite us as a people. The Jewish people were given a certain strength and resilience to be able to handle these difficulties.

This was already seen in Egypt where it says that the more we were afflicted, the stronger we became.

We are meant to be unique and separate among the nations. We must never forget this and always set an example of goodness and decency. In this upside down world we live in, this is needed now more than ever.

Maximum Effort

The last of the curses on Mount Eival says that cursed is the man who will not fulfill this Torah. This seems to be a summary of the various sins enumerated that were done in secret.

Rabbi Elie Munk has a little different take to this Pasuk. It is meant to be a charge to every individual, regardless of his station in society, to try to reach his full potential.

He begins with the king, who is the highest ranking member of the Jewish world, to the עם הארץ, the ignorant, unlearned member of society.

The Talmid Chacham is included in this list, as he has an important role to play in teaching Torah and setting an example of ethics and morality.

It seems that the Torah is saying that one who doesn’t give his strongest effort, and doesn’t use his abilities to the maximum, will have definite accountability.

It is another way of saying, אדם לעמל יולד, that man was created to struggle. The time for taking it easy is in the next world. In this world, we need to be the best that we can be.

Amen

The ceremony at Mount Gerizim and Mount Eival, must have been extremely impressive.

Half of the tribes were on one mountain, and the other half on the other mountain. The Leviim were in the center. They faced Mount Gerizim with the various blessings, and the people shouted, “אמן”. The same process repeated itself with the curses and the same response of אמן.

Rav Elie Munk points out that the numerical value of the word, אמן, equals 91. The combined names of G-d spelled י-ה-ו—ה and א-ד-נ-י are 26 and 65, equaling 91.

It is clear that answering אמן is an acknowledgement of Hashem and the truth of the Torah.

The ceremony at הר גריזים and הר עיבל was the establishment of the covenant between Hashem and the Jewish people. We are bound by that same covenant today. And let us say, אמן!

וידוי מעשרות

Shavua Tov-

There is an amazing Pasuk in today’s Parsha connected with the Mitzva of וידוי מעשרות. This refers to a special confession that was made twice in seven years.

It took three years to complete the cycle of separating all of the necessary tithes. This was because, the מעשר עני, the tithing for the poor, was offered in the third and sixth year of the Shmitta cycle. Therefore, this confession was made in the fourth and seventh year. This year, on Pesach, this declaration will be made in commemoration of what was done in the time of the Beit Hamikdash.

The amazing Pasuk has the words, לא עברתי ממצותיך ולא שכחתי, “I have not violated the commandments and I have not forgotten.”

It is incredible that all Jews were able to make such a declaration. How many Jews today are able to stand before Hashem and declare that they have not transgressed any of the commandments and they have not forgotten the Torah.

We can only pray for a return to the days of old when every Jew knew who he was and what his role was in this world.

Eyes to See and an Understanding Heart

At the end of the Parsha, there is another often overlooked Pasuk. After Moshe Rabbeinu gives the תוכחה, rebuke, to the nation, if they will not observe the commandments, he adds the following reprimand.

He tells the nation that they were ingrates to all of the miracles and kindness that Hashem had shown them. He says, ולא היה לכם לב לדעת ועיניים לראות, “And you did not have an understanding heart, and eyes to see.”

It sounds like Moshe is saying that he can’t believe how closed they were from seeing the truth. It must be that something was causing their hearts to be numb, and not feel. They had blinders on their eyes that prevented them from seeing Hashem’s abundant love and protection.

It is somewhat chilling to see how these words are even more true today.

How could so many Jews be so ignorant and blinded from being unable to see the special times that we are living? The return to our homeland and the revival of our people is all because of Hashem. It is a huge gift to have holy places such as the Kotel and Me’arat Hamachpeila in our hands.

Isn’t it strange that suddenly thanks to the Corona Pandemic, Jews cannot come to Israel when they want to. It certainly looks like Hashem is telling us something. Perhaps if we open our eyes and heart, we will gain some understanding.

ביכורים

Two Kinds of Rodeif

The דין רודף is alluded to in פרשת כי תצא. This refers to our obligation to get involved when we see another Jew in distress. The word, “רודף” literally means, to chase after.

Most people think that this applies when it looks like someone is chasing another person with intent to kill. He might be holding a knife or gun as he is in pursuit.

We are allowed to even kill the attacker, if need be, in order to prevent a murder. If we can prevent it by other means, such as shooting the attacker in the leg, it is preferred.

The דין רודף is alluded to in the Parsha, with the words, כן הדבר הזה, so it is true in this matter. The case discussed is that of rape. To paraphrase the Torah, “Just as when arises against another Jew to kill him, so is this matter of rape.”

Obviously, we need our מסורת, tradition, to teach us that כן הדבר הזה, refers to rape. The Torah is teaching that just as דין רודף requires that we do all in our power to prevent a murder, so must we do the same to prevent a woman from being violated.

This is but another example as to why we cannot expect to understand the true meaning of Torah without the Oral Law.

Crossdressing and Lesbianism

Among the seventy-four laws found in פרשת כי תצא, is the commandment against cross dressing. A man should not wear the dress of a woman, and a woman should not wear the clothing of a man.

The classic reason for this Mitzva is that it could lead to promiscuous behavior. Therefore, there should be a distinct dress code for men and women.

Included in this Mitzva is the prohibition for a man to color his hair, as well as shave his armpits. It was felt that these were practices done primarily for women, so if done by a man it would fall under the general category of cross dressing.

Rabbi Elie Munk wrote that this Pasuk regarding a dress code for men and women, was meant to be a warning against lesbianism. There is very little written on the subject as it is one that is generally kept quiet.

Before Rabbi Munk, the only source I was aware of, was the Rambam in Mishna Torah. He mentions there that a woman who has a lesbian affair is not disqualified from marrying a Kohein. The Rambam also wrote of the decadence of Egypt when the Jews were enslaved there.

He said that they were so decadent that men married men and women married women. This is the symbol that represents the decay of society.

Being moral is so essential to society. This is why the Torah was so strict that it even made the prohibition of cross dressing, one of the 613 Mitzvot.

Yishmael and Rebellious Son

Rav Elazar Abuchatzeira raised an interesting question regarding the בן סורר ומורה, the rebellious son. If this thirteen year old is put to death because of future crimes he would commit, why was Yishmael saved by the angel when he was thirteen years old?

The Jewish people have suffered greatly over the centuries by the descendants of Yishmael, to this very day. Wouldn’t it have been much easier not to revive him at that time, and the world would have been spared a great deal of suffering.

Rav Elazar explains that the key words in the Torah are, באשר הוא שם, that Yishmael was judged as he was at that time.

Unlike the בן סורר ומורה, who was already a thief and a glutton and a drunkard, Yishmael was not yet a sinner at all. We also know that he ultimately repented from whatever wrongdoing he ever did, before he died. There is even a hint that he merited עולם הבא.

And a final point to consider is that Yishmael grew up in the house of Abraham Avinu. Even though he was sent away, he must have acquired some good traits from his father.

So there was a great difference between Yishmael and the בן סורר ומורה.

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.