Hatred

Hatred

The Torah does not place a great deal of emphasis on the emotion of hatred. We are told that we are not permitted to hate our brother in our heart.

We are to work on removing these very strong feelings against another person by rebuking him. That is, we are to let that person know why we are hurt by their actions. This gives them the chance to make things right. And if they don’t, we will feel some relief by getting things off our chest, and expressing our feelings.

Even when dealing with those that wish us great harm, we are not meant to sit around and talk about how much we despise that person. It is upon us, to take action. If it is a bad neighbor or friend, we separate from them. If it is an enemy of our people, we try to eliminate them. It is a huge waste to sit discuss how much we can’t stand that person.

I suddenly came to the realization that people who allow themselves to get worked up to the point, that they obsess about their hatred for another human being, demonstrate very weak character.

In politics, my candidate doesn’t always win. When someone I believe to be less competent takes office, I am disappointed and disturbed when I see my worst fears were realized. That individual may be causing great damage to that which I hold dear. However, I will never say that, “I hate that guy,” or wish that bad things happen to him. I will wait until the next election and hope for better days.

As we approach the High Holidays, the haters need to do some serious introspection. When I hear someone spouting their great animosity towards another person, it is a warning to keep away from that person. Such behavior shows a serious character flaw of intolerance and self righteousness. And that is certainly something worthy of repentance and asking for forgiveness.

Rosh Hashanah-Acknowledging Hashem as King

There are simple rules regarding the order of our prayers. The Shemona Esrei, or Amida, is the most sacred prayer, and is a form of meditation and connection to G-d.

The weekday Amida, consists of nineteen blessings. They are divided into three categories: three blessings of praise, thirteen blessings of requests, and three blessings of thanksgiving. On Shabbat and holidays, we do not make requests, so that the Amida contains the same three blessings at the beginning and end, but only one blessing describing the sanctity of the day.

The only exception to this rule is on the two days of Rosh Hashanah. Instead of one middle blessing, there are three blessing in the Mussaf service.

These blessings are known as Malchiot, describing G-d as King, Zichronot, where we point out the times when G-d remembered us, and Shofarot, the various times when the Shofar is sounded.

But the main focus of Rosh Hashanah, is the acknowledgement that G-d is King, and all that we have, including every breath we take, depends on Him. This acknowledgement cries out today in the upside down world we live in. Darkness is light, and light is darkness. People are wandering aimlessly, trying to create substitute philosophies that they foolishly believe, will benefit mankind.

It is clear from traditional Jewish sources, that accepting the Kingship of the Al-mighty, is the only thing that will bring light and goodness to the world.

This is why, establishing this Divine Kingship, is the prerequisite for the prayers and celebrations of the coming holidays, to bear fruit. G-d was always the King. He is the King, and will be the King, forever and ever. Shana Tova. Happy New Year.

It Is Near to You

Parshat Nitzavim has a definite focus on the Mitzva of Teshuva, Repentance. All of Chapter thirty, is focused on returning to G-d, after having become distant from Him.

There is a verse that tells us, “that this matter (of repentance) is not in the Heavens, or across the sea. It is very near to you, in your mouth and in your heart to do.”

Moshe Rabbeinu is encouraging the nation and telling them that if they go astray from the dictates of the Torah, they should not feel that they are too far away and a lost cause. This return, is much closer than we think.

We only need to begin with a certain resolve in our hearts, to begin the process of Teshuva. This is such a relevant message as we tend to get down on ourselves, and feel that it’s too difficult to change. We might rationalize that we are too old, or too much set in our ways, to make this spiritual decision that we need to get close to our Creator.

We must remember that each of us has the spark of Jewishness from Sinai, known as the “Pintele Yid.” It is found in the soul of every Jew. It yearns to return to that special moment on Sinai, when we were elevated to the level of angels.

Rosh Hashanah is a time for introspection. It is a special time given by G-d to return to Him. We must work hard this coming year to grow in our service of Hashem, and grow in spirituality. It is much closer to us than we realize.

Suffering Affords Greatness

This week we read פרשת נצבים. We are told that Moshe Rabbeinu spoke his words of encouragement immediately after the frightening rebuke.

He was telling the nation that despite their disobedience, they would not be forsaken. A major part of this encouragement, was to also explain that there are benefits to adversity.

This lesson was first learned in Egypt, when the Torah tells us that, “the more they were afflicted, the more they multiplied.” Rabbi Avraham Twerski said that history has proven that suffering affords greatness.

During adverse situations, there is much more motivation to overcome. Somehow it brings out the best in people. Rabbi Twerski further said that luxury and comfort are not conducive to Torah scholarship. Our greatest scholars lived under very meager conditions of, “eating bread and salt, and sleeping on the floor.”

It has been claimed that the majority of the numerous Jewish Nobel Prize winners, achieved their success under difficult conditions.

As Jews, we are taught to see the silver lining in every situation. Moshe Rabbeinu’s parting words to his people, was that they would face many challenges in the future. But they will learn to turn these challenges into gains. It is this suffering that began with our slavery in Egypt, but out of it, we emerged as the great Nation of Israel.

Accepting Criticism

The end of Ki Tavo contained the section known as the תוכחה, or rebuke. The Jewish people are given a stern warning as to what the consequences will be if they abandon the commandments.

In today’s world, accepting criticism is not very popular. If rabbis of congregations, give too much rebuke, they could lose their jobs. This is because we live in a “feel good” environment. People would rather escape reality, rather than face reality. Rebuke is a sobering reminder that we need to look at ourselves and realize there are things we need to correct.

There is a verse in the Book of Proverbs that says, “Rebuke a wise man, gain a friend. Rebuke a fool, gain an enemy. The message here is that no matter our age, there is always room for improvement. There is another verse in the Torah that has a little play on words. It says, מפני שיבה תקום, which is normally translated as the obligation to stand and show respect for the elderly. Some interpret it to mean, “Before you become old, wake up!” We need to accumulate Mitzvot, as long as we are alive.

Self improvement comes up about when we are willing to accept that we need improve. The Mishna in Pirkei Avot tells us that one of the forty-eight ways to acquire the Torah is, אוהב את התוכחות, loving rebuke.

It is obviously much more pleasant to be told how wonderful we are. But it is much more productive for us to keep trying to be better. This is related to an overall awareness of our own reality. We will be appreciative of all that G-d has given us, and appreciative of every kindness that comes our way.

Loving rebuke falls under a general category of עבודת נפש, “working on our soul.” This is a lifelong task with the goal of coming closer to G-d, and fulfilling our life’s mission.

The Covenant

After the ceremony on Mount Gerizim and Mount Eival, the Jewish people renewed their covenant with Moshe Rabbeinu to accept the precepts of the Torah.

The ceremony was most impressive. There were six tribes on each mountain and the Leviim down below. The blessings were given on Mount Gerizim, and the curses on Mount Eival. The entire nation answered Amen to all that they heard. They affirmed their resolve to cherish and keep the covenant under all conditions that would confront them.

As the High Holidays approach, we must realize that we are part of that covenant. It is our duty to uphold it, just as our ancestors did over three thousand years ago.

The Jewish people are like no other nation on earth. Never in human history has any nation had a rebirth after being banished from their land and scattered all over the world.

The secret of our survival is that there were always Jews that maintained the sanctity of that covenant.

Rav Yakov Emden, one of the great sages of the eighteenth century, said that a greater miracle than the splitting of the Red Sea, is how Jews continued to exist under the worst conditions.

Today, we see our rebirth in a miraculous way as we see how the State of Israel has emerged. Nearly seven million Jews live here. We are reaping the benefits of the adherence to that covenant.

We must continue to cherish it, and instill the love for G-d and His Torah, to our children and grandchildren, and all of the Jewish people, wherever they may be.

Fear G-d Like You Fear Man

The Torah speaks of a declaration that was made twice every seven years. This was called, “Viduy Maaserot,” the confession regarding the tithes.

There were certain tithes taken every year, while others on the third and sixth year of the Shmitta cycle. Therefore, on the fourth and seventh years on Pesach, Jews would declare or confess, that they carefully observed the Mitzva of tithing meticulously, without leaving out any details.

The question was asked why we only make this declaration for tithes. Why not make an annual declaration regarding stealing, or cheating in business, that we were careful to observe all of the details demanding honesty and integrity?

Rabbi Twerski answers this question by saying that tithing is strictly between man and man, and the only accountability is from G-d, Himself. The other violations involve accountability to man, which eventually will catch up with a person.

This is similar to the parting words of the great sage, Rabbi Yochanan Ben Zakai. He told his students that their fear of G-d should be as great as their fear of man. The students were surprised that such a simple message was given. But the Rabbi insisted that, in time, they will realize what a powerful lesson this was.

We need to be consistent in our observance of the Torah and be equally diligent in both the laws between man and man, as well as between, man and G-d.

Being Happy

One of the themes of Parshat Ki Tavo, is the importance of being בשמחה, in a state of joy. We see this idea at the end of the section on Bikurim.

The Torah gives a command to rejoice for all of the good that G-d has bestowed upon us. Happiness comes together with being grateful. People who do not know how to appreciate all that is done for them by Hashem and others, tend to be miserable people.

If they adopt an attitude of entitlement, it prevents them from feeling humility. The benefit of humility, is that the humble person has no expectations. Therefore, when a kindness is done for him, he is able to show appreciation, and be in a state of joy. His whole personality is one where he feels overwhelmed by the kindnesses shown to him, and he is happy.

It is also important to note that a great obstacle to happiness, is selfishness. This explains how there could be people that have vast material possessions, but happiness alludes them. If one is not giving of himself, and doing acts of kindness on behalf of others, he will never be happy.

We need to be reminded of the joy we feel, not only when we bring a smile to the face of one less fortunate, but also to the faces of our loved ones, that we might take for granted.

The end of our Parsha implies that many Divine curses can come to us, simply because we did not serve the Creator with joy, when He gives us so much.

It may be that happiness does not come easy for some people. But it’s worth working on this positive character trait. Not only will it give a person a sense of contentment, but the benefits of such happiness will prove immeasurable.

They Made Us Bad

There is a declaration made when offering the Bikurim to the Kohein. This is called, “Viduy Bikurim.” In it, we briefly recount our history, the obstacles we needed to overcome, and express gratitude that we are in Eretz Yisrael, offering our first fruits.

When we mention our experience in Egypt, the Torah says, וירעו אותנו המצרים, which is commonly translated as, “The Egyptians afflicted us.”

But there is another possible translation to וירעו, that simply means, “they made us bad.” This is a powerful warning for all time, to stay away from negative influences. A good person that “hangs out” with a bad crowd, will be negatively affected.

This is what makes parenting so challenging nowadays. There are so many things that young people might find enticing, while, in reality, going in a particular path, might make them bad.

The Rabbis constantly urged their students to run away from a place with negative influences. This is particularly true today, when the lack of values runs rampant, and “darkness is called light, and light is called darkness.”

The only exception to this rule, is living in Israel. For even if one lived in a place of idol worshippers, but it was in the Holy Land, he will not be affected. The holiness of the Land, will protect him, and still allow him to grow spiritually. One certainly shouldn’t take that chance, because the overall point must be taken seriously. We must put ourselves and our children in the best possible environment for teaching right and wrong. If we do not do this, we will be made bad!”

Giving Generously

This week we read Parshat Ki Tavo that begins with the Mitzva of Bikurim. We are commanded to bring the first fruits of our produce as a gift to the Kohanim.

The fruits of the Seven Species are placed in a basket according to the means of the contributor. A wealthy person would bring a basket of gold or silver, and the poor might bring a basket of reeds.

It is interesting to note that the baskets of reeds were kept in the sanctuary, while those of gold and silver were returned. The lesson learned here is that it’s not enough to give charity. It is “how” we give that is important. The assumption is that for the wealthy to give in a gold or silver basket, does not require much effort. But for the poor to find the means to put together a basket of reeds, might require effort and ingenuity.

It is not the amount of a donation that finds favor with Hashem. Even a small amount can go much farther, when done with love and a full heart. This is an important lesson in our dealings with our fellow man. Whether it is charity for the poor, or even a gift to a loved one, the recipient should always be made to feel special. A gift given begrudgingly, not only can diminish the effectiveness of a Mitzva, but it can also defeat the whole act of giving.

The Mitzva of Bikurim teaches us to give with a generous and loving heart.

Subconscious Motivation

Rabbi Twerski spoke of a term called, “subconscious motivation.” He connected it with the commandment of שכחה, leaving part of the harvest that was forgotten, for the poor.

If one is subconsciously motivated, he will not pay attention to the fact that there was an area he neglected to harvest. In his subconscious, he really wanted to help the needy, which was the cause of his forgetfulness.

This is also connected to the question as to how we define one who transgressed בשוגג, inadvertently. There is a significant difference between one who never knew that a particular commandment ever existed, and one who knew about that Mitzva, but momentarily, this prohibition slipped his mind.

In the latter case, he is more accountable, because his subconscious motivation, should have prevented him from violating a Torah law.

This distinction is taken into account regarding the Shabbat laws. One who never knew the law ever existed, is referred to as a תינוק שנשבה, a baby taken captive, who never even knew that he was Jewish. He is treated more leniently than the one who was educated but had a memory lapse. The תינוק שנשבה had no subconscious motivation, while the regular שוגג did.

It is amazing how if one delves deeply into Jewish Law, he will be in awe of the depth of understanding of our great sages.

Reasons for Mitzvot

The Sefer Hachinuch has a lengthy discussion related to the commandment of Shiluach Haken, sending away the mother bird, before taking her eggs.

There is a difference of opinion between the Ramban, Nachmanides, and the Rambam, Maimonides. The Ramban believed that the Torah is teaching us compassion.

He believed that the mother animal does feel some kind of sentiment of sadness, when her offspring is taken from her. We are to act with such compassion when dealing with animals and people.

The Rambam questions this theory because ultimately, we are permitted to slaughter this bird if it is kosher. He believed that there are reasons for all 613 commandments. However, we must begin with the premise that these Mitzvot are all גזירת המלך, the decree of the King. We will observe them whether we understand them or not. And we accept that some of them, we will never understand, as they are beyond our comprehension.

Nevertheless, the Rambam recognizes that once we accept this premise, it is helpful and even inspiring to investigate and find the deeper meaning behind our G-d given Torah.

A wise Rabbi once said that he would never observe a religion where we understood G-d’s ways. It is all about faith and the realization that “His ways are not our ways.”

Do a Favor-Gain an Enemy

There is a story told of the Bobover Rebbe, where a certain individual looked at this rabbi with distain. The Rebbe noticed that this person clearly did not like him. In his wisdom, the sage commented, “I don’t know why this fellow doesn’t like me. I never did him a favor!”

We are commanded numerous times in Parshat Ki Teitzeh to be kind and compassionate in all our dealings with our fellow man. Yet, we must be aware of human nature.

A basic concept in Judaism is to be appreciative of a kindness that one does for us. Moshe Rabbeinu reprimands the Jewish nation for not recognizing and appreciating all of the miracles they witnessed in Egypt and the desert.

But there is a dark side in some people in that they do not know how to be grateful. When someone does them a favor, they feel beholden, and expect that this favor is going to cost them at a later time.

It is often difficult to believe that something done on behalf of someone else with a full heart, can get such a negative response. But this is a sad reality of human nature.

For me personally, it took me a long time to realize the truth of the Bobover Rebbe’s words. Perhaps we need to use more discretion, before we decide to help someone. We each have limited resources, and greater care needs to be taken to be sure that our kindness be focused on where it is needed and appreciated.

Feeling Pain of Others

There are many commandments in Parshat Ki Teitzeh, that emphasize proper treatment of animals. An example of one of these Mitzvot, is that we are not allowed to harness an ox and a donkey when they plow.

One explanation is that the ox is generally a much more powerful animal than the donkey. It will not be able to keep up with power of the donkey, and it will be greatly fatigued, and could even die.

There is a second explanation that also teaches that we must have a sensitivity to the needs of our animals. The ox is a kosher animal and chews its cud. The donkey does not. When they are harnessed together and the donkey sees the ox chewing its cud, it will feel gypped that it is not getting as much food as the ox. This is why it would not be proper to harness the two animals together.

Some rabbis took this second explanation to mean that we should feel for the plight of the poor. It is wrong for them to see us enjoying endless amounts of food, when they go hungry. We must do our utmost to see that our poor are adequately fed.

This again shows how we must not study superficially, but we should look for the Torah’s deeper meanings.

Forgetfulness and Character Building

Parshat Ki Teitzeh has seventy-four laws from the Torah. Most of these are designed to teach us to be ethical and compassionate in all of our dealings.

The commandment to return a lost article, appears to be simple and clear cut. The Sefer Hachinuch explains that forgetfulness is a very common human trait. Therefore, when one returns something lost or forgotten, it brings that person great joy in getting back what was lost.

We also learn from this law, the concept of לפנים משורת הדין, going beyond the letter of the law. There may be certain requirements and time constraints in terms of when we are allowed to keep that which we have found. Nevertheless, we need to be extra kind and diligent in finding the rightful owner.

Rabbi Twerski, who was also a psychiatrist, felt that the Mitzva of השבת אבידה, returning a lost article, is designed to refine one’s character. He truly learns how to hold someone else’s property as dear as his own.

This is a great example of where if we delve deeper into the Torah text, there are great lessons to be learned.

Lifetime Battle

Rabbi Twerski pointed out that there is only Mitzva in the Torah that is specifically directed to the Yeitzer Hara, evil inclination. This is the case of the beautiful woman taken captive.

Permission is reluctantly given to the captor to have relations with the prisoner once. After this one episode, she must be treated as a potential wife, with dignity. The Rabbis reason for this procedure is that “the Torah has spoken opposite the Yeitzer Hara.” If this procedure was not implemented, the captive would be taken anyways, in a much more undignified manner.

We are to be aware that there is an ongoing battle every person has with the Yeitzer Hara. It tries to take away our joy, creates doubts, and entices us to sin. It is described as being very cunning, sneaky, and powerful.

Rabbi Twerski, in his experience working with drug and alcohol addiction, saw the Yeitzer Hara at work. When one realized that his addiction was causing him harm, and he wanted to be rehabilitated, it became very difficult. It was as if there was a constant voice in his head, convincing him why it was okay to start his rehabilitation, “tomorrow.” One more day of drugs or alcohol, wouldn’t be so bad. And the process continues on and on, with tragic consequences.

The realization that there is a force that wants us to fail, is very important. Rav Shlomo Mann used to say that we should even speak to the Yeitzer Hara when we are feeling down. We tell it to leave us alone, because it has no business with us, and it will fail.

All of the books on Mussar speak of this battle, and we should not take it lightly. For winning this battle, gives us peace of mind, and allows us to focus on what is truly important, with enthusiasm and optimism.

G-d, Good, and Evil

The Ramchal, in his book, Derech Hashem, the Way of G-d, explains how to effectively recite the “Shema” prayer each morning and evening.

There needs to be an affirmation of the Oneness of the Creator. This Oneness confirms that He is the King of the Universe, and all existence is dependent on Him. However, G-d’s existence is completely independent of anything that exists in the world. Our recitation of Shema is meant to also affirm that when His Authority is known and confessed by all mankind, every type of good and prosperity, exists in the world. Blessings are increased, and the world abides in peace.

When mankind rebels, on the other hand, and do not subjugate themselves to G-d, and recognize His Authority, then good is lacking, darkness prevails, and evil dominates.

While this is good advice as to how to properly recite the Shema, it is a sobering commentary on the situation in the world today. When there is an overall denial of G-d and His Authority, we have chaos and a lack of morality. Values become twisted, the pursuit of pleasure becomes the priority, and nothing is sacred.

We pray for the day when we see the fulfillment of the verse, “On that day, Hashem will be One, and His name will be One.”

Jewish Unity

The Ari Z’l, a very saintly rabbi of the sixteenth century, commented on a difficult Midrash. The angels in Heaven, asked Hashem why the Jewish people suffered so much over the generations. They suffered expulsions, exile, pogroms, and Holocaust. G-d’s answer was simply that there is no peace among them.

Rav Yitzchak Luria (the Ari z’l) expanded on this and focused on the words, דברי ריבות בשעריך, “matters of dispute in your gates.” The simple interpretation of these words is that when there is a dispute, one should go to court to settle the dispute.

However, these words have a deeper meaning. Because of constant disagreements among our people, and the lack of unity, we suffered as we did, over the generations.

After beginning as a nation on Mount Sinai, when we were, “one man, one heart,” we saw the power we have as a people when we are united. How foolish can we be not to realize how much we harm ourselves as a people, when we fall into factionalizing, and divisiveness. We are shooting ourselves in the foot. Dissension among Jews is harmful beyond words. We need to remind ourselves that when we speak or even think badly of other Jews, we are bringing harm to the entire nation.

When we are unified, no power on earth can touch us. This should be so obvious, but, sometimes, the most obvious, alludes us. This message must be shouted out-especially as we approach an election where divisiveness runs rampant. “Achdut,” Jewish Unity, must be our collective priority.

Listen to the Rabbis

The Talmud in Masechet Shabbat, asks about the Chanukah blessing on the candles. If all blessings are rabbinic in nature, except for Birkat Hamazon, Grace After Meals, how do we justify the specific wording?

The coinage of that blessing is that we bless G-d Who has sanctified us with His commandments, and commanded us to light the Chanukah candles. If the blessing is rabbinic, how can we say that it was Hashem who commanded us, when it was really, the Rabbis who gave this commandment.

The Sefer Hachinuch lists all of the 613 according to the weekly portion. Commandment number 496 is a negative commandment that states that we must not turn away from the teachings of the Rabbis. In other words, the Torah gave the Rabbis the authority to make enactments and decrees. Therefore, it really is G-d telling us to make the blessing on the Chanukah candles. When we listen to the Rabbis, we are fulfilling a Torah commandment.

This is the source for the power given to the Rabbis. It is their role to safeguard and protect that the Torah not be violated. We must never minimize their authority, and diligently follow that which they teach us.

Proper Judges

The commandment to appoint judges in our cities, is followed by an apparent unrelated verse. The Mitzva that follows is that we must not plant an “Asheira,” which is translated as a certain tree that is worshipped and is in the category of “Avoda Zara,” or idol worship.

We consistently look for a message when we carefully look at the order that the Torah presents.

The Rabbis explain this by saying that if a corrupt judge is appointed, it’s just as bad as planting an Asheira, used for Avoda Zara.

The judges for any society, set the moral and ethical tone for that society. If one reaches the conclusion that going to court to settle a dispute, is like rolling the dice, it is a sad commentary on the status of things. It creates a very unsettled and frustrating scenario.

We are further warned not to be fooled by the apparent outward demeanor of a judge. He may be a nice person and well mannered, but it does not mean he is qualified to judge. This is especially problematic if he is a political appointee.

The Torah is very clear that in order to judge fairly, the judge must posses fear of Heaven and Divine wisdom that comes with a vast knowledge of Torah sources. If he does not have these traits, he will render an incorrect decision.

It is appalling that in Israel today there are judges who openly admit that they are atheists. This is a classic example of where they may be nice people, but they are not capable of judging effectively. This is why the Rabbi gave their warning that the appointment of an improper judge, is like planting an Asheira.