Protect Our Children

The classic Chassidic interpretation to the verse that commands us to place judges and policemen in our gates, is pretty well known. The “gates” described in the Torah, refers to the openings in our body.

We are to “police” our eyes so that we do not look at things that are inappropriate. We protect our ears from not listening to evil speech, or things that might pollute our minds. We are to be careful with what we put into our mouths, as that can affect our souls. And we are to be careful with what comes out of our mouths, so that our words do not cause pain to others.

Rabbi Twerski took this explanation as a warning to parents. They must be vigilant in their policing and judging what to allow in their homes. And perhaps to keep an eye on their children as to where they go outside of the house.

Years ago there were studies showing that when children saw numerous violent movies and television programs, it made them more prone to violence.

Today, there are so many things out there, that can mess with a young person’s mind. Parents must first set the example themselves as to how to act in a dignified and consistent manner. This has the biggest influence on their children. But they must also place judges and policemen on their gates, to ensure that their children be protected from the numerous outside negative influences.

Pursue Justice

This week’s Torah portion, Shoftim, deals with the subject of judges and the pursuit of justice. The Torah uses the word, צדק, justice twice.

This is as if to say that a Jew must pursue honesty at all costs. This honesty must never be compromised.

Moshe Rabbeinu demonstrated this after the incident of the death of the two sons of Aaron. Moshe reprimanded the surviving sons for the manner in which they dealt with the sacrifices. When Aaron showed Moshe why they acted correctly, Moshe was honest enough to admit when he was wrong.

There is also the manner in which capital cases were tried. If there was a unanimous vote of the judges, to execute the sinner, he would go free. It became suspicious that not even one judge could find merit.

The Or Hachayim said that if you are the judge with the final vote, and all judges before you voted to convict, and you know that your not guilty vote will get that person convicted you still must do the right thing. You must always go the honest route, and must never water down the truth.

We must truly pursue justice.

Being Charitable

The Jewish people stand out as גומלי חסדים, those who do acts of kindness. A big emphasis of Moshe Rabbeinu was to remind the nation that they needed to be charitable and take care of the needs of the less fortunate.

There is a commandment not to send away our Hebrew slave empty handed. After being forced to sell himself into slavery because of his intense poverty, he should be sent away with dignity by his master. The Torah uses a form of the word, מענק, which means a kind of grant or gift.

We are also promised that if we give our tithes, we will always be blessed. The Rabbis learn from the words, עשר תעשר, that you should surely tithe, עשר בשביל שתתעשר, give your tithes in order that you will be wealthy.

We are never to feel that we will lack anything when we give ten percent of our earnings to charity. It’s as if we are being given a Divine guarantee that we will be rewarded for our generosity.

There are numerous stories about apparent misers and their callousness in not wanting to give Tzedaka. One such story involved Rav Yom Tov Heller, in Cracow.

There was a member of the community who received the name, “Shimon the miser.” When Shimon died, the townspeople decided to bury him at the far end of the cemetery, so as not to show him any respect.

Shortly after Shimon’s death, the townspeople no longer could go to the baker or butcher for food to help the poor for Shabbat. For years, everyone thought they had a generous baker and butcher. Only now was it revealed that it was Shimon the miser, who was the real contributor to the needy. When Rav Yom Tov Heller heard this, he made a request to be buried next to the Tzaddik, Shimon.

We are to give in a modest but generous fashion, without seeking praises or recognition.

No Obsessions

There is a Pasuk that the Vilna Gaon explained homiletically. It concerns the prohibition against eating blood. The Torah says, “One shall not eat the ‘Nefesh,’ soul, with meat.”

The simple explanation is that blood is the life force of all living things. We, therefore, must not consume this life force.

The version of the Vilna Gaon is that “Nefesh” can be referring to one’s own soul. The interpretation would then mean that one should not consume his own soul by his obsession with eating meat.

We are permitted to enjoy and partake of the pleasures of the world. However, we are meant to elevate the material into the spiritual by way of making a blessing and showing gratitude for Hashem’s abundance. Traditionally, the most saintly Jews, were the ones who lived simply, and had very little interest in physical pleasures. Their nourishment was almost completely spiritual.

We are not expected to be on that level and there might even be a need to occasionally indulge ourselves with a nice vacation, or a good meal.

The warning of the Vilna Gaon is that we should not allow ourselves to become obsessed with these physical gratifications to the point where we sacrifice our Nefesh, or spirituality, because of it.

We must realize that the real gratification comes from the spiritual realm, and not the physical.

Broken Steps

There is a famous story demonstrating the genius of the Vilna Gaon. The Gemara tells the story of רב פפא, who avoided serious injury when the stairs he was using fell apart as he ascended.

His colleague, רב חייא בר רב, made a strange observation. He suggested to רב פפא that his near injury came about because he was not adequately helping the poor. There was no explanation for this connection between broken stairs and giving charity, until the Vilna Gaon came along.

He noticed that the טעמי המקרא, the Torah notes for the two words, פתוח תפתח, “You shall surely open” (your hand to the poor,) had a דרגא תביר. Those familiar with Laining, know how to sing the דרגא תביר. The Vilna Gaon thought to translate those two notes. The דרגא symbolized מדרגות, stairs. And in Aramaic, the ״ת״ is interchangeable with the ״ש״ so that the תביר can mean ״שביר״ or broken. Hence, broken steps.

And because the “broken steps” were under פתוח תפתח, the Vilna Gaon understood why רב חייא בר רב told רב פפא the reason what the message why the steps broke under רב פפא.

It’s not easy to get the title, “Gaon,” or genius. It was certainly deserved in the Vilna Gaon’s case.

Cruelty-Compassion

It is interesting that when the Torah gives the command to destroy the עיר הנידחת, the Condemned City, we are to completely obliterate everything in that city. This includes, men, women, cattle, and all of its possessions.

This is followed by a word of consolation from Hashem, וריחמך, and He will have mercy on you. This is a source for the connection between compassion and cruelty. Hashem is promising us that we should not worry that we will lose our sense of compassion in fulfilling this difficult Mitzva. Destroying evil IS compassion!

Rabbi Twerski gives a simple example of this idea. If a baby could speak, he might say to his mother, who is giving him one of his infant inoculations, “I thought you were taking care of me. Why are you bringing me to a place where they cause me pain?” The baby doesn’t realize that this is for his ultimate protection.

This misplaced compassion that is really cruelty, manifests itself with families of addicts. When they cover up for their family members who have broken the law, this is not mercy. Sometimes they must suffer the consequences so that they can be rehabilitated. We must be aware how closely connected compassion and cruelty, really are. We must realize that often what we think is compassion, is really cruelty.

היום

There are numerous times in ספר דברים, where Moshe Rabbeinu uses the word, היום. The first Pasuk of ראה, ends with the word, היום, “today.”

The חתם סופר and many other commentators tell us that we are to view the Mitzvot as if they were given today.

We are not supposed to allow our observance of the Torah to grow stale, we do everything mechanically by rote. It is supposed to be within us to find new excitement and enthusiasm each day.

Rabbi Twerski recognized this as a serious problem in the religious world. If young people, in particular, find the observance of Judaism to be dull and boring, they will go elsewhere to find meaning. This is why so many travel to far off places and seek Eastern religions to satisfy this need for excitement and purpose. Schools and Yeshivot do need to address this problem.

One useful suggestion might be to truly adopt the “one day at a time” philosophy. If we wake up each morning, and focus on appreciating being alive, and being determined to make the coming day, productive, this can help a great deal.

We do not take for granted the gift of life and good health, and we are particularly grateful to be Jews living according to Hashem’s Torah. If we take on this way of thinking, we will be able to feel as if the Torah was given “today.” We are then able to observe it with freshness, excitement, and enthusiasm.

Good Judgement

Parshat ראה speaks of the choices placed before every Jew, of the blessing and the curse. Rabbi Twerski spoke of how, as a human being progresses, it becomes easier to reason with them.

A young child does not have the ability to reason. We need to protect them from danger without explanation. As they get older, we are able to begin to get them to understand why it is necessary to act in a certain way.

Knowing that an individual has this ability to reason, it makes it so difficult to understand why mature adults are capable of making such bad decisions. They might choose to poison themselves with smoking, or drug and alcohol abuse, knowing that these are very harmful to them.

One’s judgement is distorted not by what he should believe, but by what he wants to believe. People are influenced by biases that blind them.

We must clearly understand that one’s life is dear enough that he should willingly accept discomfort for the sake of survival.

Moshe Rabbeinu is telling the nation that life presents many options to them. He encourages them to make the wise decisions that will lead to life and blessings.

Fear of Losing Connection

In פרשת עקב, Moshe Rabbeinu asks what it is that Hashem asks of us. He answers that we are expected among other things לירא את ה׳, to fear G-d.

Rabbi Twerski mentioned that it is immature to define “fear” as fear of punishment. He explains that a better way of understanding this יראה, is that we should be afraid of losing our special bond with Hashem. This could happen when a person sins. Each infraction, creates a barrier or distance between us and Him. It is important to understand how vital this bond is to our very existence. We should view this connection as being similar to one who is drowning, and is holding on to a rope, to stay afloat. Losing the grip of the rope comes when there is disconnect in our attachment to G-d.

When we realize just how essential it is to our very existence, we will work very hard in our יראת ה׳, so that we do lose our grip on the rope.

Blessing Hashem for Everything

The only Bracha that we make that is a Torah commandment according to all opinions, is ברכת המזון, the Grace after Meals. The Pasuk says, ואכלת ושבעת וברכת, “You shall eat, be satisfied, and bless.”

If we look closely at the text of this prayer, we give thanks to Hashem, for more than the food He gives us. We also thank G-d for taking us out of Egypt, and for giving us the “good land” that is Eretz Yisrael. We include our gratitude for being given the Torah, and we give thanks for life itself.

The recitation of ברכת המזון is meant to be an affirmation of the realization that all that we have, is from Hashem. It helps us realize that we must not get carried away with our own achievements, but realize that all success comes from Him.

Rabbi Twerski adds that when we say the ברכה of שהכל, which means, “everything,” we should keep in mind all that we might enjoy in the coming days. Even music that we might enjoy, would be included as we say שהכל.

It is certainly important to constantly be aware of Hashem’s abundant blessings. Being appreciative is a very positive character trait. It helps keep us focused and humble.

Sin Kills

Rabbi Elazar Abuchatzeira commented on the Pasuk, לא על הלחם לבדו יחיה האדם, that man does not live by bread alone. This teaches that one’s health does not depend on the food that he eats and its nutrition. But everything depends on a persons actions and behavior.

He bases his view on a Talmudic statement that says that there are three animals that grow stronger as they age. They are, the fish, the snake, and the pig. This Talmudic fact serves to disprove that good health habits, good hygiene, and less stress, are the keys to living a long life.

The fish gets stronger with age, despite the constant stress it is under. It is always in the run from a predator, or the fisherman’s net. It lives a very stressful life.

The diet of the snake, is that it eats the dust. This is far from a nutritious diet, and yet it gets stronger with age.

The pig is not exactly the epitome of good hygiene. It wallows in the mud and is found in garbage heaps, and it, too, gets stronger with age.

Sickness comes to an individual to wake him up to do Teshuva. While it is obvious that we need to take care of ourselves with good, nutritious food, and good hygiene, that alone is not enough.

One must never forget that it is Hashem that runs the world, and we must be at one with Him. If we live a pure life of Torah and Mitzvot, that will provide the greatest protection, and give us the greatest chance of living a long life.

Parenting

Moshe Rabbeinu reminds the nation how Hashem took care of them in the desert like a loving father. The Torah tells us that we were supplied with the Manna on a daily basis. And we are also told that in the manner that a father rebukes his son, so has Hashem given us rebuke.

Rabbi Twerski takes these verses to apply important lessons in parenting.

It is essential that parents give their children the security in knowing that their basic needs of food and shelter, will be provided. This is necessary to develop trust between child and parent.

This is hinted where the Torah says that first you were afflicted with hunger, and then given food. If children don’t feel they can rely on their parents, they take matters into their own hands.

But the next stage of parenting is the absolute need to discipline their children. There has to be a clear message of right and wrong, and it must be demonstrated by actions, not words. Parents cannot be hypocritical and must be role models for their children.

Children need discipline and must accept parental authority. Children must always know that their parents cared for them out of love. It must be sincere authority demonstrated by parents. They must not be control freaks. Sincerity in parenting, and truly loving the child, goes a long way. Our Father in Heaven, showed us the way.

Look Forward Not Backwards

Parshat עקב begins with the word, “והיה,” which represents happiness and joy. This is as opposed to the word, “ויהי,” which is a word that warns of trouble ahead. (An example is from the Megilla, ויהי בימי אחשורוש, that represented the problems with Haman.)

The “והיה” represents an optimistic view of the future. The “ויהי” reflects a pondering of the past that led to the problems at hand.

Rabbi Twerski pointed out that, in general, happy people are future oriented. Sad people are past oriented. We are meant to learn the lessons of the past, but not dwell on it. One cannot grow spiritually, when he is focused on carrying the burden of the past. The idea of Shabbat is that it is a time when we recharge the batteries, so that we can look forward to the coming week in a positive manner.

The Torah, in a very subtle way, is giving us a lesson in thinking in the right way. It is letting us know how important it is to be in the right frame of mind, that will allow us to serve Hashem and grow in holiness. We must take the “והיה” approach, and not, “ויהי.”

All Money is from Hashem

A well known Pasuk from פרשת עקב is the one that reminds an individual not to get carried away with his ego. He must not say, “My strength and the strength of my hand, has brought me my success.”

Rabbi Twerski comments on this in a very powerful way. He wrote that if one thinks he can achieve anything other than that which Hashem willed, is heresy. Another way of putting things: If anyone believes that even one penny that he acquires, is from his own efforts, and not directly from Hashem, is a heretic.

The אורחות צדיקים is more specific when he included gifts that may come from one’s parents or relatives. These also come directly from G-d.

This is such an important message. We are reminded over and over again, to be humble. But it is very difficult to remain humble when a great deal of money comes into our hands. One will naturally credit his success to his own brilliance. If he remembers this lesson at all times, he will constantly remind himself that it is not him, but it is one hundred per cent Hashem’s blessings and kindness. We must never forget this lesson.

Loving G-d

In the שמע, we have the commandment, ואהבת את ה׳ אלוקיך, that we are to love Hashem our G-d. The question was asked how we can be commanded to feel the emotion of love. Shouldn’t that feeling come from the individual, and not as an obligation?

The Rambam gives a little different definition of love. He explains that love is really קשר, connection. He suggests that one need only ponder the wonders of the universe, and he will be led to love of Hashem. This is because, after one marvels at the miracle of creation, one wants to connect with the Creator of all of these things.

It is similar to falling in love, known as, “love at first sight.” This is all about wanting to connect with that person. He wants to know everything about that person. The same is true with Hashem. When we recognize His abundant wisdom, we want to know everything about Him. This connection is how we fulfill אהבת ה׳, the love of G-d.

The Baal Shem Tov said that love of Hashem can only come when we learn to love others. If we are capable of loving another person unconditionally, we will be able to love Hashem unconditionally. These are a few explanations as to how we can fulfill the emotion of אהבת ה׳.

Do a Favor-Lose a Friend

There is a fascinating commentary related to the giving of the Ten Commandments. If we look closely at the Pasuk, we are told that the people were afraid that their hearts would leave them, if they heard more than the first two commandments directly from Hashem. Although G-d agreed with their request by saying, “Who can assure that this heart shall remain theirs to fear me,” Moshe was not happy.

He felt that the people were ingrates, because they should have asked for a heart that would be able to fear Hashem. Because they did not make this request, Moshe saw this behavior as evidence that they did not wish to be beholden to Hashem. They were afraid that if they were given this gift of a heart that would fear Hashem, they would owe something for that precious gift.

We see here an incredible lesson about human nature. There are some people who have no problem showing gratitude for a kindness or gift they might receive. But there is another type of individual who resents the person who gifted him.

The Rebbe of Bobov said it best, when he noticed someone who clearly did not like him, as evidenced by his distant behavior. The Rebbe commented, “I don’t know why this person resents me so much. I never did him a favor!”

There is so much truth in this statement. I have seen over the years, numerous instances, where I managed to help people, and these same people, resented me for it.

I was not aware of this character flaw that is so prevalent. There are individuals who would rather not be beholden to the person that helped them, or did them a favor. And instead of being grateful, they show resentment. This is why Moshe Rabbeinu did not like seeing that character flaw in the nation, during the Ten Commandments. He wanted them to learn how to overcome resentment and show true gratitude.

Prophecy

Moshe Rabbeinu made it very clear to the nation that they did not see a physical image of G-d at Mount Sinai. He also clarified that it is forbidden to worship any physical image, as that would constitute עבודה זרה.

According to the Ramchal in דרך ה׳, Moshe was actually teaching a lesson about prophecy. He was pointing out that the entire nation was elevated to a certain level of prophecy as they received the Torah.

They did see an image of an elderly, saintly, person with a long white beard. When the Red Sea was split, they saw an image of a warrior, fighting on their behalf.

Moshe explained that there is a big difference between that which one sees in a conscious state, and the elevated state of prophecy.

In a conscious state, all physical images of G-d, must not be worshipped. But in a subconscious state, it is possible to see images, that represent Hashem fighting in our behalf, or protecting us.

This is a very important concept to understand in our overall worship of Hashem and the Torah.

Using Our Imagination

Moshe Rabbeinu gives a very stern warning that the nation must not forget that which they saw with their eyes. He wanted the scene of Har Sinai to be implanted on the hearts and brain of every Jew.

Rabbi Twerski commented that this memory was critical for every Jew, in order that we realize that we began as a people, with the Revelation at Sinai, when every Jew heard Hashem speak. He recommended that Jews of today should use their imaginations, and see themselves at Sinai as well.

He remembered as a child, listening to the Lone Ranger on radio. One needed to visualize how the “masked man” and Tonto, caught the bad guys.

Rabbi Twerski felt that there is less use of imagination nowadays. We need to spend time meditating and contemplating our great history, and how fortunate we are for our lot today.

Moshe Rabbeinu understood this as well, when he gave us his warning, of not forgetting. Using our imaginations will prevent us from losing sight of what is truly important.

One Day At a Time

There is a well known Pasuk in פרשת ואתחנן: ואתם הדבקים בה׳ אלוקיכם חיים כולכם היום, “And those who cleave to Hashem, your G-d, are all alive today.”

The emphasis here is on the word, היום, “today.” The idea is that a person needs to adopt the policy of living, “one day at a time.” The Talmud in Sanhedrin tells us, “Do not agonize about tomorrow’s problems, because we have no way of predicting tomorrow.

Rabbi Twerski used this method to help addicts recover from their addictions. Do not look at what looks like an insurmountable task. Just take it one day at a time. One of his patients died at the age of eighty-three. He told Rabbi Twerski before his death that he adopted this policy forty-six years previously, and accumulated 16,472 “one days at a time!”

This was the explanation as to why Yakov Avinu’s seven year wait for his beloved Rachel, seemed like ימים אחדים, just a few days. He, too, took things one day at a time.

This philosophy is the most successful way in conquering the יצר הרע. The Evil Inclination tries to fill our minds with worries and self doubt. It often makes it difficult for us to face the day. But if we take things, “one day at a time,” we focus only on today. Tomorrow is just another “one day at a time.”

Those who can do this are truly alive today.

The Good Land

In פרשת ואתחנן, Moshe Rabbeinu makes one final plea to enter Eretz Yisrael. He refers to it as ההר הטוב, “the good mountain,” meaning, that he was referring to it, as a good land, without deficiencies.

Once Rav Chaim Volozhin was visited by a student who complained of the difficulties and stresses of living in Israel. The Rav told him that he should learn from Moshe Rabbeinu to see, only the positive side of Israel, and not the negative. He continued in explaining that Yosef was not harmed by the snakes and scorpions of the pit, he was thrown into, by his brother, Reuven. This was all in the merit of Eretz Yisrael.

Rabbi Twerski made a strong statement when he said, “Even the most secure condition in the Diaspora, is of greater danger, than the perilous circumstances of Eretz Yisrael.”

The Torah says, וישבתם לבטח בארצכם, “And you shall live securely in your land.” The Rabbis explain, that in “your land” you shall live securely, but not outside of the land.