Connect to Good

The Torah gives us clear instructions that we are to carefully obey the teachings of the Sanhedrin, the Rabbis, and the true prophets of Israel. Connecting to them, means a connection to what is holy and pure. They represent all that is good in the world.

The Torah contrasts this holiness to that which is the opposite. It is referred to as the צד הטומאה, the side of impurity, or in Kabbalistic terms, the סטרא אחרא, or, the other (dark side.)

The Torah gives examples of such forbidden practices. It gives examples of sorcery and witchcraft and trying to consult with the dead. Rashi referred to people who sleep in cemeteries, in order to get messages from those who have left this world.

The possibility of the “side of impurity,” being capable of doing supernatural things, is not negated. We are not to be swayed by such practices, as they are coming from a bad place.

In order for us to grow spiritually, and achieve happiness for that matter, is to remove all negative influences from our lives. King David said it clearly in Psalms, סור מרע ועשה טוב, “Turn away from evil and do good.” In order to do good in this world, we must separate from evil.

This idea must be taken seriously. We need to take a careful look at who we allow into our lives. If they do not have good character, are jealous, or are a negative influence, we must distance ourselves from such people; And this might even include some of our relatives.

It is very difficult to separate from the dark forces in the world. They are often hard to identify. But this should be a priority in our effort to get closer to Hashem and be connected to the good in this world.

Altar Sheds Tears

The Talmud in Masechet Sanhedrin, makes the statement that the מזבח, the altar, sheds tears, when a couple gets separated by divorce.

This is based on the dialogue between Avishag the Shunamite, and King David. We are told that David was always chilled, in his old age, and needed someone to keep him warm. This task was given to the beautiful Avishag.

The reason for David’s need of a “warmer upper,” was a punishment for his disrespecting King Shaul. He cut off a section of the king’s garment to show that he was loyal to the king, and could have killed him. Nevertheless, it was not a proper thing to do to the king of Israel. This was why, his garments did not keep him warm, in his old age.

Avishag was not satisfied with her secondary role, of keeping the king warm. She wanted David to marry her, so that she would have equal status with his other wives.

David told Avishag that he was unable to marry her, because the Torah allows a king a maximum of eighteen wives. She would be number nineteen, which was forbidden. She told David that if he divorced one of his wives, a slot would be available for her.

This is where David explained to her that divorce is a very tragic situation. Only when there was no alternative, was divorce permitted. Since he was happy with his eighteen wives, he could not divorce any of them. For the Mizbeach sheds tears when there is a divorce.

Ideal Society

The subject of a Jewish king, is very fascinating and perplexing. There is a clear contrast to the Torah’s description of a king, and that of the Prophet Shmuel.

The Torah describes a situation that when the Jewish people enter the land, they will ask for a king like other nations around them. When this happens, the king shall live according to the Torah’s guidelines. He may not have too many wives or horses, and he must carry the Torah scroll on his right arm.

There does not appear to be anything derogatory by making a request for a king. In the Book of Samuel, when this request is actually made, the prophet is furious. He is upset because the motivation of the people is to be like every other nation. They did not understand the true role of the king.

We all long for the coming of Mashiach, but did you know that the redeemer’s full name is, “מלך המשיח”? The ideal society of Israel calls for it to be “mostly democratic.” The limitations of this democracy, is that the majority cannot rule that they wish to change any part of Divine law.

The king, in a way, is meant to be a benevolent dictator, that has G-d given power, to overrule the wishes of the masses. In his exalted position, he must safeguard the Torah, and make sure that “the law of the land,” is the Torah.

He does this with the help of the Sanhedrin, but he is given a great deal of power. This is what we long for, when we pray for Mashiach. We yearn for a perfect society, where Hashem, truth, and justice reign.

This explains what has gone wrong with societies who emulate “democracy,” as the answer to all of its problems. There are no limitations as to what the majority might decide to change. They might legalize drugs, abortions, same sex marriages, or whatever their current democracy decides.

Because there is no monarch and no limitations, we end up with a breakdown of what is right and moral. There is chaos to the point where light is dark, and dark is light.

We must long for Hamelech Hamashiach, when we will witness the perfect society, as described in the Torah.

Oral Law

The proper way to teach Judaism to someone with a limited background, is to begin by making a picture of a mountain. The mountain would have two phrases, תורה שבכתב, and תורה שבעל פה, the Written Law and the Oral Law.

The mountain is Mount Sinai, of course, and this is where we began as a people. It is absolutely essential to accept that there was a revelation there, where every Jew was elevated to the level of prophecy, as they heard the first two of the Ten Commandments directly from Hashem. This is what makes Judaism both unique and Divine, as no religion ever began with several million people, hearing the voice of G-d.

It is equally important to accept and understand how the Writren and Oral Law are intertwined. We cannot truly understand the meaning of the Torah, without the Oral Law, that includes the teachings of the Rabbis, until today.

This is why one of the 613 Mitzvot is על פי התורה אשר יורוך, “According to the Torah that they will teach you.” Those who neglected the teachings of the Oral Law, and only followed the Torah literally, always failed. This has been proven throughout history, whether it was the Sadducees, Cuthites, Karaites, or Samaritans, they always remained on the fringe.

When one delves deeply into the Talmud, which the Maharal calls, “An exercise in the pursuit of truth,” he appreciates the special role played by the Rabbis in a practical application of the Torah.

We must remember the phrase that, “The Torah is perfect. Those who follow it are not.” But if there is a greater understanding of how the Written and Oral Law work together, more and more people will get it right.

Generosity

An important aspect of Judaism, is generosity. This is a character trait of the Jew, that he does acts of kindness.

The Rabbis tell us that we are not allowed to test G-d, with one exception. If we do our duty, and give ten per cent of our income to charity, we can challenge Him, to give back what we gave. This is almost a guarantee that one will never become poor from giving charity. It might even be a path where wealth will be achieved, because of our being charitable.

The Torah also commands us to forgive unpaid loans during the Sabbatical year. We are taught of the inevitability that there will be poor, and we shall surely open our hands to help them.

The Torah also notes how we are to part with our Hebrew slave, when he finishes his years of servitude. We must not send him away empty handed. We need to give him a gift, known as a מענק. This gift may come from the flocks, or your threshing floor, or your wine cellar.

We show our gratitude to Hashem, by using the abundant gifts that were bestowed upon us, to use to help others. Miserliness is a very ugly trait, and is uncharacteristic of how a Jew should behave. We are urged to be generous and show kindness to the less fortunate. If we do so, we will be blessed many times over.

Waiting for Mashiach

There is a verse in the Torah that describes the time when Hashem will eliminate the nations living in Israel. It follows with the words, וירשת אתם וישבת בארצם, “And you will inherit them, and dwell in their land” (דברים 12:29).

The Sifrei comments that from here we learn that the Mitzva of settling in Israel, is equal to all of the Mitzvot of the Torah. The simple explanation being that there are many Mitzvot that can only be observed in Israel.

It is interesting to note that the Torah Temima, who lived around 120 years ago, when Israel was desolate, brought up the argument between the Ramban and Rambam, regarding this Mitzva.

The opinion of the Ramban was that settling in Israel, is one of the 613 commandments, and applies at all times. The Rambam, as explained by the Torah Temima, said that settling Israel was applicable only before the Jewish people were sent into exile. But now that we are in Galut, this Mitzva is no longer applicable until the Mashiach comes.

Sadly, this opinion is still held by many religious Jews. But I wonder what the Torah Temima would have said, had he seen the miracle of today’s Israel.

I would like to think that his answer would be something like the following: The open miracles witnessed today, as well as the fulfillment of numerous prophecies, no longer places the Jewish people in the status of Galut, Exile. We are in the period of Mashiach, and every Jew needs to come home to Israel.

People need to allow their consciences to guide them to do what is right in the eyes of Hashem.

Ritual Slaughtering

We have been marveling at the commentary of the Baal Haturim all year, in these Dvar Torahs. It is amazing that an individual had such an incredible mathematical mind.

The rules of ritual slaughtering, known as שחיטה, are derived from the words, וזבחת כאשר צויתיך, “And you shall slaughter as I commanded you.” (This is also an indication that the specific details as to how to perform Shechita, were handed down from Hashem to Moshe at Mount Sinai.)

The Baal Haturim made the calculation that the Gematria, or numerical value of the words, כאשר צויתיך, is equal to the words, רוב אחד בעוף ורוב שנים בבהמה, that one majority is required by a fowl, and two majorities for an animal.

He is referring to what are known as the סימנים, or signs, for slaughtering. The signs are the trachea and esophagus of the animal. In the smooth motion of the Shochet, he must sever the majority of both signs, when slaughtering an animal, and a majority of one of the two signs, for a fowl.

The Baal Haturim possessed an amazing mind, that allowed him to both receive Divine inspiration to make the connection between the words of the Torah, and the specifics learned from these words.

All kinds of great things happen when an individual manages to disconnect from the material world, and connects to his Neshama, and the spiritual world.

Incitement

The Torah warns us to take great care in dealing with a deviant, known as, the מסית. It is interesting that the modern Hebrew word for “incitement,” is “Hasata,” which is a form of the word, “Meiseet.”

This evil individual incites other Jews to go astray, and worship false religions. He is a kind of missionary. He begins by trying to convince his family and close friends, of his great awakening, and tries to tempt them to “drink from the forbidden waters.”

It sounds very much like someone starting a cult, or new religion. Years ago I learned that successful cults are great at two things. They prey on lonely people, and profess to them how much they are loved, and they are generous with feeding their innocent souls. The combination of food and love, is often enough to win over large numbers of people.

The Torah tells us to be extremely tough in prosecuting these people. Mean judges should be appointed to handle their case. “Mean” is defined as older judges (grumpy old men) and childless judges. Their station in life, makes them intolerant of such a transgression. We are even taught that in other cases of capital punishment, if new evidence is found that could save the accused from execution, we go back to court, to hear this evidence. The exception to this rule is the מסית. Once he is convicted, the decision is final. The Torah specifically tells us not to have pity on them.

This is certainly a lesson for us. We must not tolerate missionaries and cults, in the holy land of Israel.

Limitation of Where to Sacrifice

There is a reference in Parshat Re’eh to two important terms in Judaism. One is called היתר במות and the other is הוראת שעה. This is connected to the location where sacrifices may be offered.

The term Heter Bamot, refers to a brief period in our history when there the Mishkan and Beit Hamikdash were not in operation.

From the time the Jewish people entered Eretz Yisrael, the Jewish people worshipped Hashem either in the Mishkan or in the Beit Hamikdash. The Mishkan was referred to as a portable Temple, that was originally built in the desert. In Israel, it was in Nov and Givon, for a certain period, and mainly in Shilo, for 369 of the 480 years, before Solomon’s Temple was built.

The Heter Bamot applied during the brief interim period, where both the Mishkan and the Beit Hamikdash were not functioning. Only then, was it permitted to build private altars where free will offerings could be offered.

The Hora’at Sha’ah, is the situation where permission is granted to a prophet, to violate the Torah, for the sake of saving the Jewish people. This happened once in the days of Eliyahu Hanavi, where he had a confrontation with the false prophets of Baal. Jewish survival was at stake, and he used this special, emergency leniency, to offer a sacrifice on Mount Carmel. He needed to show the truth of Hashem’s Torah, by having a fire come from the sky, and consume his sacrifice.

The reference to these two terms of היתר במות and הוראת שעה, was to emphasize the importance of having one central place of worship for the Jewish people. We know what happens when there is a splintering of our people, and each does what is “right in his own eyes.” Jewish Unity is essential for the strength and success of Israel.

Closeness to G-d

One of the most basic concepts of Judaism, is the need and desire to feel Hashem close to us. If we feel this closeness, we feel His constant protection, and we gain peace of mind.

In Parshat Re’eh, this point is made very clearly. G-d places before us, a blessing and a curse. The blessing comes, when we fulfill His commands. The curse comes, when we do not listen to the word of G-d.

Another way of expressing this idea, is also very basic. When we perform a Mitzva, especially one that required a great deal of effort and will power, we are brought closer to G-d. When we transgress the Torah, because of our haughtiness or weakness, the result is that we become more distant from Him.

This is why the Rabbis say that the reward for a Mitzva, is the Mitzva itself. And the punishment for an Aveira, transgression, is the Aveira itself. This is because these actions either bring us closer to G-d, or farther away.

If we read תהילים, the Book of Psalms, we see how much King David longed for this closeness. He said that there is one thing he asked. That is, to dwell in the House of G-d, all the days of his life.

It is the way of the Mussar books to state the obvious. Human nature often allows us to overlook the obvious. Closeness to G-d, is a very strong need for every Jew. The performance of Mitzvot, is the vehicle that will get us there.

Mitzvot Observed in the Land

There are four different places in the Book of Devarim that emphasize that the Mitzvot were meant to be observed in Eretz Yisrael.

In Chapters four, five, six, and twelve, the same theme is repeated. In each instance, Moshe is discussing the various commandments of the Torah. And each time, the wording is that these Mitzvot shall be observed in the land. On two occasions, the wording is, לעשות בארץ, “to do in the land.” Another time it says, לעשותכם אתם בארץ, that also means, to observe them in the land. And the fourth time, the wording is simply, ועשו בארץ, “they shall do it in the land.

What is clear from these four examples, is that G-d’s intention was for the Torah to be observed in Eretz Yisrael, and many Mitzvot could only be observed in the land.

This is the background to the famous Midrash based on the words from the second paragraph of Shema, ושמתם אותם, and you shall place these words (on your heart.)

The Sifrei writes that Hashem said to Israel: Even when you are in exile, you shall be excellent in the observance of Mitzvot, so that when you come back to the intended place of observance, they shall not appear as new to you.

This would indicate that the observance of Mitzvot outside of Israel, are just for practice. It also implies that it is a highly unnatural state for Jews to even be outside of Israel. In a normal, natural state, the Torah was the law of the land, and it was meant to be observed only in Eretz Yisrael.

Fear of Heaven

The Torah gives very strong emphasis to the importance of יראת שמים, loosely translated as “fear of Heaven.” Moshe Rabbeinu stated this very clearly when he asked, “What is it that Hashem asks of us, but ליראה אותו, “to fear Him.”

Many of the greatest Jews understood the importance of יראה. Men like King David and King Solomon echoed this point.

Perhaps one of the greatest compliments that one can receive, is to be called a ירא שמים, one who fears G-d. This means that all of his actions are motivated by doing what is right in the eyes of Hashem.

The Orchot Tzaddikim mentions three levels of Yirat Hashem. The first is really more fear of man, than fear of G-d. He goes through the motions of serving G-d, when in reality, he does everything to impress others.

The second level is more fear of punishment than fear of Hashem. Such an individual is in a state of trepidation that he might be guilty of the consequences of sin, mentioned in the Torah.

The ideal form of Yirat Hashem comes from a person whose soul is bound deeply with Hashem. He possesses a passionate love to go with this fear, that can never allow him to act improperly in all of his dealings with his fellow man and G-d.

We must work hard to attain this יראת ה׳, as it is an extremely valuable character trait. If you have it, you will be loved and respected by your peers, and your actions will be pleasing in the eyes of Hashem.

Blessing Obligations

A great deal is learned in Halacha, from the words, ואכלת ושבעת וברכת, “You shall eat, be satiated, and bless.” The obvious reference here is that the reciting of Birkat Hamazon, Grace After Meals, is a Torah commandment.

It is derived from these words, situations where one can help another fulfill the Mitzva of making a blessing, simply by answering Amen to another person’s blessing.

This can be done, when the two individuals have an equal obligation to recite that Bracha. The Shulchan Aruch writes that because women have the same obligation to hear the Kiddush on Friday night, a woman can recite the Kiddush, and her husband fulfills his obligation by answering אמן. ( The Minhag is that women do not recite Kiddush for men, but, technically, they can.)

Women have the same obligation to hear the Megilla as other women. The obligation for men is slightly different, as there is a command for men to read it, as well. Therefore, women can read the Megilla for other women, but not for men.

There is a little known Halacha, that says that a boy, before the age of Bar Mitzva, can recite Birkat Hamazon for his father, who fulfills the Mitzva by way of his minor son.

This takes place only when the father has not eaten the required amount of food to be satiated. Like his son, his obligation to “Bench” is only rabbinical. His son is practicing for his adult obligation, which makes his Benching, rabbinical.

Since they both have equal rabbinic obligations, the son can be “מוציא”, have his father fulfill his obligation, by way of his son.

These, and many other Halachot, are learned from the words, ואכלת ושבעת וברכת.

Acquiring Eretz Yisrael

The Gemara in Masechet Brachot points out that the positioning of two consecutive verses, carry a special message. The first Pasuk says that just as a father rebukes his son, so, too, does Hashem rebuke His children.

The second verse speaks of the beauty of the Land of Israel. The connection between the verses, teaches that Eretz Yisrael is acquired through יסורים, or challenges. The word for rebuke in the Torah, is ייסר, which is a form of the word, יסורים.

The תורה תמימה points out that the purpose of living in Israel is not only to enjoy its physical beauty, but to see Israel as a means of walking in the ways of the Torah.

This was the reason why Moshe Rabbeinu longed for settling in Israel. He understood that there were many Mitzvot that could only be observed in Israel.

Even today, there are many Mitzvot that can only be observed in Israel. We have the Priestly blessings every day in Israel. We separate tithes from fruits and vegetables in Israel. The Sabbatical year is observed in Israel with great care. The first born male animals have special sanctity in Israel. Simply walking four cubits, is a Mitzva. And, of course, settling in Israel is a Mitzva in itself.

We are being taught here that something that is precious, is acquired with difficulties. Not only is Israel acquired with Yesurim, but the same is true regarding Torah and the World to Come. We appreciate the spiritual benefits of these things, and it comes with the realization that they are achieved by determination, dedication, and hard work.

Go Up and Inherit the Land

There are beautiful praises of Eretz Yisrael, in Parshat Eikev. The Torah describes the “good land” that awaits the Jewish people. And later in the Parsha, we are told that, “It is a land that Hashem seeks out, from the beginning of the year, to the end of the year.”

In the book of Psalms, in Chapter 106, King David lists many of the transgressions of the Jewish people in the desert. In Verse twenty four it is written, “And they despised the desirable land (ארץ חמדה), they had no faith in His word.”

Many commentators write that David is referring to the sin of the spies, and how they despised the land.

However, the Ibn Ezra seems to be explaining that the verse refers to all Jews of all generations. He says that David is referring to those who failed to believe in the command that originated in Mount Sinai that said, עלה רש, “Go up and inherit the land.”

These two words, עלה רש, are the source for the commandment to live in Israel, or, make Aliya. The words of the psalmist are harsh, when he describes those who ignore this Mitzva, as non-believers, those who despise the land.

This phenomenon has not changed, when so many Jews, who should know better, turn their backs on Israel. This is particularly painful, when we witness G-d’s miracles, and feel His presence, like never before, and Jews would rather in their comfort zones of materialism and complacency.

There will come the day, when we will need to answer and be accountable for our actions. What will the response be when many will be asked, “I gave you this wonderful gift of a Jewish homeland. I did it with open miracles, and the fulfillment of numerous prophecies. Why didn’t you “go up and inherit the land?” Did you not believe in Me? Did you choose to despise this good land?”

Thankfully, over seven million Jews will not have to answer these questions. They appreciate and love Eretz Yisrael. But how will the remaining Jews of the Diaspora be able to answer these challenges? The way to avoid this accountability, is simple. Come home now!

Entitlement

Parshat Eikev might be the most powerful Parsha of Mussar, discipline, in the entire Torah. Moshe Rabbeinu gives strong warnings as to the dangers of arrogance, complacency, and entitlement.

All three of these traits, can lead to an individual’s complete downfall. What these traits have in common, is that there is an abandonment of our total dependence on Hashem.

Moshe clarifies that the Jewish people should not see themselves as so special. He reminds them of the numerous occasions when they rebelled against G-d. It is only because of the evil practices of the surrounding nations, that Israel was chosen.

Although arrogance and complacency are still very much a problem, in harming one’s character and perspective, entitlement may present the biggest challenge today.

Because we live in such an affluent society, and parents and grandparents are able to help their children, like never before, this lends itself to this sense of entitlement. This creates selfishness and ingratitude, which also cause that person great harm.

The Orchot Tzaddikim points out, that we are not entitled to anything. Everything we have is a direct gift from G-d, including gifts from family. This allows us to feel overwhelmed with gratitude for all of Hashem’s abundant gifts.

Everything is a matter of perspective. But having the proper perspective, is what makes a person kind and considerate, as opposed to arrogant and complacent.

Matrilineal Descent

The prohibition against intermarriage is clarified with the words, “You shall not give your daughter to his son, and his daughter, shall not be taken for your son.”

The very next verse continues, “When your son shall be removed from Me, and he worships false gods, my anger shall be aroused against him.”

The Talmud in Masechet Kiddushin connects the two verses, based on a tradition handed down from G-d to Moshe. When the Torah is specific in stating that “your son turns away,” it is teaching that the offspring of a Jewish father and non-Jewish mother, is “her son,” and not “your son.” Only the son of a Jewish mother, is “your son.”

This is the source for matrilineal descent. If we believe in the authenticity, of the Oral Law, then this point is accepted as indisputable. The definition of a Jew, is one born of a Jewish mother.

In recent years, when the number of converts has increased dramatically, there is a concept of זרע יהודי, meaning, “Jewish sees.” The Beit Din, Jewish court, may show some leniencies in allowing one with Jewish relatives to go through the conversion process a little more quickly.

This does not mean that such an individual gets a pass, and does not have to accept complete religious observance. However, there is a recurring scenario in today’s world, where all a person may have ever known was Judaism. At a later age, he is shocked to learn that he is not Halchacally Jewish. The Jewish court might allow a quicker conversion, as he was never exposed to any other religion. In any case, we must remember this expression, “her son and not your son.”

Truth of Judaism

Moshe Rabbeinu wanted to make it clear to the Jewish people, that although many religions would come into being, none would be able to compare with the truth of Judaism.

His major point is repeated in the Kuzari, written by Rav Yehuda Halevi. In that book, we learn of a king that is searching for truth. He consults Greek philosophers, Christianity, and Islam.

When the king searches for a religion to observe, he starts with the obvious question as to how the religion began. Moshe’s point was irrefutable. He simply pointed out that no religion ever began with signs and wonders, and one nation taken out from the midst of another nation, as Judaism. And this was followed by a revelation, where every Jew actually heard G-d speak.

In the Kuzari, this impressed the king, to the extent that he and his entire kingdom converted. And it certainly should impress upon us that we are so fortunate to be part of Am Yisrael. Gradually, the world will acknowledge that G-d and the Torah, are the only real truth.

Praise Before Requests

Even though Moshe Rabbeinu’s request to enter Eretz Yisrael was refused, we learn a great deal about making requests.

Moshe taught the importance of praising before asking. He praised Hashem by saying how awesome was His greatness, and the strength of His outstretched hand. For there is nothing in existence that is capable of His great acts.

Only after such praise was given, was it acceptable to ask for something personal. This is also the format of our Shmone Esrei prayer. We begin with three blessings of praise, before making our thirteen blessings of requests. We follow this up with three blessings of thanksgiving.

Aside from this being the appropriate manner of seeking Hashem’s favor, this should be our practice in our interpersonal relationships.

We should take care to give sincere praise before asking for a favor. We should certainly remember to do this in our interaction with our spouse. We should learn to regularly give praise, and show appreciation for even trivial things our spouse does for us. Requests should be preceded by a compliment. This teaches us not to take our friends and loved ones for granted.

This lesson was taught to us by Moshe Rabbeinu, and it is a good practice to always give praise before making requests.

Be Proud To Be Jewish

Moshe Rabbeinu’s parting address to the Jewish people, reveals the special role of the Jew in the world. He must never forget this role, and must always be proud of his Jewishness.

Moshe tells the the people that if they live according to the Torah, they will gain great admiration among the nations. When they observe the various practices of Judaism, they will see us as “a wise understanding nation.” Only an intelligent people like Israel, are capable of observing such laws.

We must realize that we gain such admiration of the nations, when we proudly show that we love Hashem and the Torah. History has taught us that we are looked at with disdain, by our non-Jewish neighbors, when we take our Judaism lightly.

We see this phenomenon of genuine admiration for the Jew, among the growing Noachide movement.

They will even speak to Jewish groups, telling them how lucky they are to be born Jewish. They might say, “Our job is to be righteous. Your job is to be holy.”

We have suffered a great deal at the hands of anti-semites over the generations. Those days are over. A new Jew has emerged, who is genuinely proud and willing to fight for his Jewish beliefs.

This feeling must spread to all Jews everywhere. Moshe told them this before his death. And today we must re-state the idea of how fortunate we are to be Jewish. Such pride is essential for our spiritual growth and happiness.