Self Awareness

The Ramchal in Messillat Yesharim, emphasizes the importance of self awareness. The way for an individual to get his life in order, is to begin by focusing on the consequences of one’s action.

A big problem that exists with people, is that they never take a step back to analyze their activities. If they would only think before they went about living their lives, they would be much better off.

They need to ask themselves as to whether their associating with a particular individual will be beneficial to them. Will a particular business venture, lead to potential disappointment by not carefully looking at its drawbacks. Will a particular lifestyle make me happy for the long term, or is it something that gives gratification for the moment.

The Ramchal makes his point rather boldly, when he writes that people who do not carefully assess their actions, are lower than animals. He makes this analogy, because animals have inborn instincts for self preservation.

If man, who is given the gift of a great intellect, and does not use it, has sunk to a lower level than animals. He is not looking at what is good for his own self preservation, and often self destructs.

How foolish is that when it could have easily been avoided, had he only analyzed what he was doing, before acting foolishly. He could have sought out experienced people to advise him. Instead, he acted impulsively, without thinking, and the results could be catastrophic.

It only shows man’s great potential. He has the ability to rise higher than the angels. Or, he can fall to a level lower than animals. This is the beginning of Teshuva. Think, make the right choices, and anticipate their income. If we do this, we will certainly see great blessings.

Fixing Bad Habits

The Rambam in Hilchot Teshuva, makes a very important point. He wanted to make it clear that repentance is not limited to forbidden acts that we may have done.

He writes that just as we have an obligation to do Teshuva for such forbidden acts as stealing or immoral behavior, we also must repent in terms of our character flaws.

Teshuva is necessary for not controlling our anger, or for being jealous of others, or overly competitive. Or, perhaps we put too much emphasis on physical self indulgences. We must do Teshuva for everything.

The Rambam recognizes that changing bad habits and our negative personality traits, might even be more difficult than stopping to do forbidden acts.

Rav Yisrael Salanter once said, “The loudest sound in the world, is the sound of a bad habit breaking!” This requires very hard work and determination, to make these changes.

The beauty of the Mussar books, is how they provide us with the reminders that we need. For example, if we read on a regular basis, the horrible effects of not controlling one’s כעס, anger, then this will remain in a person’s head. He will have a conscious awareness that he must not get angry.

If one does not study these books, and does not have these reminders, he might get angry on a regular basis. If you ask him if he thought losing his temper was a good thing, he will agree that it is not.

Had he been given the proper tools, there could have been a better outcome. May the coming year be one in which we do Teshuva, and fix our character flaws.

Always Room for Teshuva

Before Moshe Rabbeinu lists the curses for violating the Torah, he lists the blessings if one observes the Torah. One of the blessings comes from the words, ברוך אתה בצאתך, “You will be blessed when you leave the world.”

The Gemara in Baba Metzia says that this is the ultimate blessing that one’s offspring will be just like him. Everything that the parents lived for, in instilling values, their love for G-d, the Torah, and the Jewish people, will be rewarded. Their children will diligently carry on, all of their teachings and strivings. It doesn’t seem that there could be a better blessing than this.

If we view the world as it is today, there are so many options of lifestyles out there. Parents may do their best, but there is no guarantee of the outcome. How comforting would it be to know that our offspring will make the correct choices.

In a way, Avraham Avinu did receive this blessing. He was promised that his children would remember all that he lived for, and the example he set.

The Gemara gives a parable to demonstrate this. A starving traveler in the desert, finds a tree with sweet fruit, and wonderful shade, with a stream of water next to it. After enjoying the fruit, water, and shade, he wanted to give thanks to the tree for sustaining him.

He blessed the tree by saying that he hoped that all other trees that grow from it or its shoots, should be as sweet and delicious as this tree. May we all be blessed with children who carry on, all that is dear and precious to us.

Choose Life

It is very fitting that we read in the Torah about the choices that we have. We are in the season of soul searching, where we need to rethink about the path we are taking in our lives.

Moshe Rabbeinu lays it out very simply. Each of us has been given free will that we are supposed to use wisely to make the correct decisions.

There are two paths before us. We can choose blessings and life, or curses and death. Obviously, it is a little more complex than that. For if this were the case, who wouldn’t choose life?

We need to be able to look more deeply at the way we conduct our lives, and what it is that we place the greatest emphasis. It might appear that what we are doing is noble, but maybe it isn’t.

In today’s world, it seems to be perfectly okay, to do “whatever makes you happy.” It is similarly okay to do “whatever makes you feel good.” Such philosophies might seem harmless and legitimate. But this is not the path of life and blessings.

The Book of Job, has the verse, אדם לעמל יולד, “Man was born to struggle.” We are in this world to serve G-d, live by His Torah, and give to others, by way of acts of kindness.

A life of self indulgence and the pursuit of pleasure, will not bear fruit. It only leads to frustration and depression.

The choice before us might require a major change in our lives and our priorities. A wise man sees the future products of his labors. Such a wise man must choose life and blessings.

Only What is Revealed

The Torah tells us that הנסתרות לה׳ אלוקינו והנגלות לנו ולבנינו, “that which is hidden, belongs to Hashem, but that which is revealed, is for us and our children.”

This Pasuk is very important in understanding the way of the world. Hashem has His own standard and way that He conducts the world. This is hidden from us, and impossible to grasp.

All that should matter to us, is the realization that He is perfection. His justice is true justice, and it cannot be that there exists anyone more merciful than Him.

We are only able to deal with that which is revealed. It is our responsibility to execute justice to the best of our ability. We base what we do on facts, and upon what is seen.

This applies when it comes to the courts and enforcing the law. And it also applies to interpersonal relationships that we have. Although some people are good at concealing who they really are, it is our duty to draw in the righteous, and distance ourselves, from those who are not.

We must remember our limitations as humans. We must let G-d deal with the hidden, and it is upon us to deal with the revealed.

Why Are We Living

This is the time of year when we are supposed to do some serious soul searching. We are to contemplate our role in this world, and what Hashem expects of us.

The Ramchal makes two compelling arguments as to why our focus should not be on this world, but on Olam Haba, the World to Come. The majority of man’s efforts should be meriting Olam Haba.

The first argument is that it makes no sense to assume that man is living to acquire pleasures, and afterwards, he dies.

It cannot be that we are meant to live in such an imperfect world, where there are so many difficulties. We deal with pain and suffering, and endure great disappointments. It has to be that this world is filled with tests and obstacles. But if we overcome them, we are rewarded with eternal bliss in the next world.

The Ramchal’s second argument is that it is not possible that G-d would blow into us, our precious souls, that come from the Throne of Glory, only for this world,

Our souls crave spirituality, and they are not impressed by any physical pleasure, that one might experience. The soul is meant to be the vehicle that will help us rise to great spiritual heights. Its nourishment comes from the Torah and Mitzvot that we observe.

Our bodies are with us until 120, but our souls are eternal. They represent the Divine aspect of our being. Just as G-d is eternal, so, too, our souls.

This is why we should be coming to the conclusion that material pursuits and pleasures, are fleeting. The spiritual, remains with us forever. This realization should allow us to take our day to day worries, more in stride. When we connect to Hashem, we have peace of mind.

And the reward for acquiring such peace of mind, is eternal bliss, where we will experience more joy than anything we have ever experienced.

Classes of Jews

Parshat Nitzavim discusses the last day of Moshe Rabbeinu’s life. He gathers all of the nation together, to give them one last charge, before his death.

The commentators tell us that encouragement was needed for the people, after hearing ninety-eight curses in last week’s Parsha.

It is also interesting to note that the Torah lists the various classes of people. It begins with the heads of tribes, the elders, the police, and all other men. It then lists women and children, as well as the convert. And the lowest class appears to be the wood choppers, and the water drawers.

Rashi, quoting the Tanchuma, explains that there was a group of Canaanites, who came to convert in Moshe’s time. They did the same act of deception as the Givonim did, in Yehoshua’s time. They neglected to tell Moshe that they were of the Seven Nations.

Therefore, Moshe assigned them the lowest task of being wood choppers and water drawers. There was an additional punishment that awaited these deceivers.

Moshe did not want the regular nation to marry with these insincere converts. Similarly, Yehoshua had the same problem with the Givonim, and wanted to change their status from a regular convert.

It wasn’t until King David, who formally dealt with the problem. He declared that the descendants of those who deceived Moshe and Yehoshua, would be given the status of “Netin.”

The Talmud in Masechet Kiddushin, lists ten levels of Jews, in terms of making it clear who one may marry. The highest levels belonged to the Kohein, Levi, and Yisrael. This was followed by the Challal, who was the product of a forbidden Kohein relationship. (For example, the offspring of a Kohein and divorcee.) The next two levels were a sincere convert, who accepted the 613 Mitzvot, as well as a freed slave, known as Charara. They are full fledged Jews, but a Kohein cannot marry their daughters.

Levels seven and eight, are Mamzer and Netin. The first being the product of adultery, and the second, the status given by King David to the deceivers.

The final two are Shtuki and Asoofi. The first refers to one who doesn’t know who is father is, and the second, an abandoned baby that doesn’t know either parent.

Moshe gathered the entire nation of Israel, and reminded them that they were becoming a nation that would strictly adhere to the word of G-d.

To Delight With Hashem

The Messillat Yesharim, Path of the Just, is a classic work, written by Rav Moshe Chaim Luzzato, also known as the Ramchal. The first chapter of this book, is one of the most important chapters in all books of Mussar, discipline.

The chapter is titled, “Man’s mission in his world.” It describes what should be the focus of every individual in being able to achieve the ultimate perfection in serving Hashem.

The Ramchal says emphatically that the greatest pleasure that man can achieve in this world, is להתענג על ה׳, “to delight with G-d.” Along with this delight, is ליהנות מזיו שכינתו, “to benefit from the radiance of His Divine Presence.” If one is able to reach this level of serving G-d, there is no greater bliss possible in this world.

This is particularly relevant as we enter the High Holiday season. We are meant to do some serious soul searching, where we examine ourselves, and see how we are doing in our relationship with the Al-mighty.

It should be clear that earthly pursuits, and the emphasis on materialism, and physical pleasure, are not going to give us any real sense of satisfaction. Fleeting pleasures do not last. The pursuit of spirituality and the observance of Torah and Mitzvot, far outshine, the physical, mundane world.

Achieving the level of “delighting with G-d, and feeling His Divine Presence,” is a lifelong pursuit. But it is a pursuit that is more worthwhile than any pursuit that exists for man. The result is real bliss. And, by the way, this is the same bliss that awaits us in Olam Haba, the next world. This is achieved if we merit it by living exemplary spiritual lives in this world.

The Ultimate Blessing

Before Moshe Rabbeinu lists the curses for violating the Torah, he lists the blessings if one observes the Torah. One of the blessings comes from the words, ברוך אתה בצאתך, “You will be blessed when you leave the world.”

The Gemara in Baba Metzia says that this is the ultimate blessing that one’s offspring will be just like him. Everything that the parents lived for, in instilling values, their love for G-d, the Torah, and the Jewish people, will be rewarded. Their children will diligently carry on, all of their teachings and strivings. It doesn’t seem that there could be a better blessing than this.

If we view the world as it is today, there are so many options of lifestyles out there. Parents may do their best, but there is no guarantee of the outcome. How comforting would it be to know that our offspring will make the correct choices.

In a way, Avraham Avinu did receive this blessing. He was promised that his children would remember all that he lived for, and the example he set.

The Gemara gives a parable to demonstrate this. A starving traveler in the desert, finds a tree with sweet fruit, and wonderful shade, with a stream of water next to it. After enjoying the fruit, water, and shade, he wanted to give thanks to the tree for sustaining him.

He blessed the tree by saying that he hoped that all other trees that grow from it or its shoots, should be as sweet and delicious as this tree. May we all be blessed with children who carry on, all that is dear and precious to us.

Special Role of Israel

In of the final addresses of Moshe Rabbeinu, he speaks of the ultimate role of Am Yisrael. He tells the people that they are to be a holy nation, and an עם סגולה, a special people.

He goes on to explain that we are to be placed as עליון על כל הגוים, above all nations. This is the unique role that the Jewish people have in the world.

Moshe is telling the people that their role is to be an example to the world, of all that is good and moral. They will demonstrate this by the example they set with their exemplary behavior.

Jews cannot achieve their special place in the world without a strict adherence to the Torah. The Gentile world has the potential of achieving righteousness by observing the Seven Noachide Laws. Jews achieve holiness, by observing the 613 Mitzvot.

The Ramchal states this clearly when he described the Torah’s commandments, as an אמצעי, the means, to get to our desired destination.

With all of the chaos that exists in the world today, the Jewish people must emerge as that beacon of light, that will get things back on track.

Being in a State of Joy

The theme of Parshat Ki Tavo is the importance of remaining in a state of Simcha, or joy. We see this in connection with the Bikurim, first fruits. And we see this at the end of the rebuke.

After listing all of the curses that will come to the Jewish people, if they do not observe the Mitzvot, the subject of joy is mentioned. Some explain that the reason for all of the curses is because, “You did not observe Hashem with joy, when you were given everything.”

It is clear that it takes work that we call, עבודת נפש, workings of the soul, in order stay happy. There are two basic ingredients necessary in order to get to this goal. The two points are related.

First, one must realize how dangerous it is to be jealous of others. Being obsessed with another person all of the time, does not allow a person to focus on his own blessings.

This leads to the second point. We must never stop counting our blessings. We must focus on what we have, rather than what we don’t have. We must simply learn to be happy with our lot in life.

No jealousy, and being content with all that we have, will help greatly in our quest to remain in a state of joy.

The Message of the Bikkurim

The Torah describes the ceremony involved with the offering of the Bikurim, the first fruits. The focus is on the declaration that came with this offering.

After organizing the fruit of the Seven Species, and placing them in a basket, a trip is made to the Beit Hamikdash. The basket is placed in front of a Kohein, and the declaration is made.

This is considered to be a very joyous moment for the contributor.

It is a total recognition of how fortunate it is, to be in that moment. This is confirmed by connecting the event to Jewish history.

It has been a long journey to get to that point. We went through the painful experience of being in exile in Egypt. And we had to overcome anti-semites, like Lavan, who wished to destroy us. But somehow we made it to the Promised Land, because of Hashem’s abundant kindness.

The joy is increased by being able to own a piece of land. This land is cultivated and yields its beautiful fruit. It is particularly special to see the results of the work with one’s hands.

There is a similar recognition today, for those who have been blessed, to be able to live in Israel. It should never be taken for granted. One should feel this blessing in the context of Jewish history.

After a long and bitter exile, we have managed to return home to the land of our forefathers. We speak the language of our ancestors, and the Jewish holidays, are national holidays.

There are prayers that have been composed which are to be recited daily. It is giving thanks that we are living the dream of settling Eretz Yisrael. What could be more joyous than this!

Diligent Observance

The Gemara in Masechet Shabbat lists several reasons as to why the Temple was destroyed. One of the reasons given, is that they did not recite the Shema prayer, in the morning.

The implication was that the masses were partying regularly. They often got drunk and slept late, way past the appropriate time to recite the Shema. It also reflects on a generation that was more concerned about self gratification, rather than acquiring knowledge of Judaism. This yielded a generation of incredible ignorance. This, painfully, sounds like our generation.

Contrast this to Parshat Ki Tavo, where we are taught about a ceremony known as, וידוי מעשרות״.“ This refers to a ceremony done twice in the seven year cycle. This took place on Pesach in the fourth and seventh year of the Shmitta cycle.

Every Jews was expected to make a confession regarding the handling of his crops, and proper tithing. And since the tithe for the poor (מעשר עני), was given in the third and sixth year of the cycle, these confessions were made on the year following.

Every land owner made a declaration that he meticulously observed all of the laws related to all of the tithes he was expected to separate, down to the last detail.

The declaration ended with an amazing statement, as he stood before Hashem. He says, “I have not transgressed your Mitzvot, and I have not forgotten.”

How many Jews today would be able to make such a declaration? We must pray that we return to that time when every Jew studied the holy books, and the Torah represented the law of the land. Optimistically, I can say that in spite of all of the chaos, we are getting closer to that time when, “We will renew our days, as of old.

Jews Must Get Involved

The Torah discusses the subject of נערה מארשה, referring to an engaged, twelve year old girl. It was common in earlier times for a young girl to be married off by her father. The engagement period lasted for a full year.

Unlike today, where engagement simply means that there is an intent to marry, in ancient times, this engagement meant that it was as if she was married. If she willingly had relations with another man, she was an adulteress, and she could be put to death for her crime.

If she was taken against her will, only the attacker would suffer the death penalty.

There is a verse that describes this scenario. “And nothing shall be done to the maiden. She does not receive the death penalty. For just like the case where one murders his friend, so is it here.”

The puzzling part of the Pasuk, is the sudden introduction of a murder case. The Rabbis explain that the Torah is hinting to the law of “Rodef.” This refers to a situation where one is chasing another with the intent to kill. It is our obligation to do everything in our power, to prevent the murder.

The Torah is hinting in our case, that the law of “Rodef,” extends to the case of rape. If we witness a woman being chased by a potential rapist, we must do all we can to stop it.

The implications and connections to every word in the Torah, is fascinating. And we also learn an important lesson, that Jews must not stand idly by, when another Jew is in distress.

Lashes

There are several punitive measures taken in the Torah, to make it clear that there is accountability if these laws are violated.

It was up to the Jewish courts set up around the country to enforce these laws. The Torah believes in capital punishment, but rarely enforced it. This was due to many technicalities. But it was clear that there was great moral outrage to show the severity of these laws.

Only violations of the 365 negative commandments, carried with them consequences. The exception to this rule was the non offering of the Pesach sacrifice, and non performance of circumcision. These were the only two positive commandments, out of the 248, where a punishment was mentioned, and it was administered by the Heavenly court.

It is interesting to note that 207 out of the 365 negative commandments, were punished with lashes.

The Torah uses the words, אם בן הכות הרשע, “if the evil one is worthy of lashes.” The word, בן, is pronounced as “BEEN,” rather than, “BEN.”

The Baal Haturim says that בן, is short for the word, בינה, meaning, insightful wisdom. This refers to the care given by the court to be sure that the transgressor would not die from the lashes. They were given in multiples of three. The healthy sinner, would receive the full thirty-nine lashes, as prescribed by the Torah. The weaker ones could receive as little as three lashes, while others would be given according to the examination of the court doctor.

Reward and punishment is one of the basic principles of the Torah. While these laws apply only in a Torah society, studying its laws should impress upon us how we need to conduct our lives.

Safe House

The Torah encompasses every aspect of our daily lives. We are given directions in how we are to treat others fairly, and to have compassion on our animals. In every aspect of life, we are to act truthful and honest.

The home we build, must be built according to Jewish Law. We are to create a “safe house.” This means that we are to be certain that there are no physical hazards in our home. We are to build a fence on our usable roof. This includes having proper bannisters, if we have a multi-story dwelling. There must be a certainty that precautions were taken so that nobody will get hurt upon entering our home.

Aside from the physical precautions that must be taken, there also spiritual guidelines, when creating a home. Our home should be a place of warmth and love. People who enter, should be greeted warmly, and be made to feel welcome. The home should be filled with Torah and kindness, to the extent, that people feel can feel the positive energy.

I have walked into some homes, over the years, where you can immediately feel the tension. There is a great deal of negative energy, to the point that you want to get out of there as soon as possible.

The guidelines of the Torah, teach us how to make our homes safe on a physical level, as well as on a spiritual level.

Selfishness

There is a Midrash that speaks of the amazing rewards that will come to the individual who fulfills the Mitzva of שילוח הקן. This refers to sending away the mother bird, before taking its chicks or eggs.

If one did not have children, Hashem would give him children, in the merit of this Mitzva. Observing this Mitzva, hurries the coming of Mashiach and Eliyahu Hanavi.

The Avnei Ezel tries to explain why the reward is so great, for what appears to be a very trivial, and simple commandment.

He writes that the source of all evil in this world, that pertains to educating our children, and how people treat one another, comes from selfishness. An individual is not able to put aside his personal interests, for the benefit of the community.

Because of his obsession with money and honor, he may not be willing to go to the expense of giving his children, a proper Torah education. His ego causes him to be a person of strife, where he is constantly involved in conflict.

All of this comes about, because of selfishness, and not being aware that others may have more pressing needs. The Mitzva of Shiluach Haken, is a remedy for such selfishness.

The mother bird, is vulnerable to the desires of man. He could easily kill her to take her offspring. Instead, he shows compassion by sending her away. Her species will not become extinct, and she can start a family somewhere else. The conquering of selfishness is that which brings great reward, even to the extent of being given children, and bringing Eliyahu Hanavi and Mashiach.

Intellect Verses Emotions

The incident of the woman taken captive, known as יפת תואר, is very puzzling. The Torah speaks of a situation where Israel is victorious in battle. They take many prisoners after the battle.

Among these prisoners is a beautiful non-Jewish woman. She is available to any of her captors, and is willing to fulfill their wishes.

The Torah is not happy about what is likely going to transpire. The realization is that there will inevitably be, Jewish soldiers, who will not pass up such an opportunity. Therefore, certain rules were established regarding this woman. Relations were allowed only once, followed by a thirty day waiting period, where the captive would convert, and a proper marriage would take place.

The Rabbis use the expression, דיברה תורה כנגד יצר הרע, that the Torah spoke opposite the evil inclination. If there wouldn’t be these specific guidelines, he would take her anyways.

The assumption was that if a marriage did emerge, it was not likely to succeed. The attraction between the soldier and the newly converted captive woman, was based on lust and a physical attraction. They go as far as to say that the hated wife in the next section, was referring to this very woman.

There is a strong message here about human nature, and human strivings. We have a body and a soul, representing our physical and spiritual sides. The goal of every Jew, is to make his spiritual side, be guided by his Neshama, connected to the brain, and using his intellect.

This will allow to make wise choices that will have long term, positive effects. He will realize that Torah and acts of kindness, bring more joy than giving in to his physical, animal side. It is a battle, but it can be won with discipline and the proper priorities.

The Yefat Toar case, speaks of where the battle was lost. Passion and lust took over the person, and good judgement was left behind. We must win this battle ourselves and conquer the Yeitzer Hara, so that we can accomplish good in this world.

Jews Must Care for One Another

The case of the עגלה ערופה, the calf whose neck is broken, should be given greater attention. The focus should be on lessons learned, rather than the ceremony itself.

The ceremony of taking a calf near a specific river, in the presence of the elders of Israel, is difficult to understand. What we do know is that an impression must be made on the masses, for the tragedy of an abandoned Jew, who is brutally murdered by criminals.

There needed to be collective responsibility for not caring. When the body is found, they measure which city is closest to the corpse. They were the ones with direct liability for allowing this individual to leave their city without protection.

We must be reminded that the Jewish people are really a family nation. We must feel the pain of every Jew wherever they are. Jews must care about one another and be considerate of one another. This is known as Ahavat Yisrael, where we love every Jew.

In Masechet Shabbat, there are clear instructions as to how each specific city, had special charity funds to feed the poor. They also needed to make provisions for poor people passing through the city.

They needed to give food and lodging to a total stranger. When he continued his journey, he was supplied with food while he traveled. Such an attitude would prevent this sense of abandonment, and they would give directions to take a safe route, to avoid danger. In short, we clearly learn that Jews must care for one another.

Fearful Soldier Goes Home

When the Jewish people went to battle, they were given an inspirational talk by a special Kohein. He was known as the כהן משוח מלחמה, the Kohein anointed for battle.

He reminded the army that Hashem is in their midst, and He is fighting their battle with them. There were exemptions given to soldiers who have not yet completed their homes, betrothed a wife, or has not dedicated his vineyard.

The officers then announce that the soft hearted and fearful individuals, must not take part in battle. There are several explanations in defining this condition of simply being afraid.

The Torah itself gives the reason that such a person will harm the overall morale of the army. There is another explanation that the fear was the concern that he did not have enough merits, that would protect him in battle.

It is quoted in the name of Rabbi Akiva that this soldier needed to go home because he was faint hearted. He could not handle the sounds of the horses, and seeing swords drawn. It was simply too much for him.

A final explanation is from the Tosefta of Masechet Sotah. It refers to one who is a brave warrior and very strong, but he is overly merciful. His misplaced pity on the enemy, makes him a liability to the Jewish army. He must be sent home.

The key factor in succeeding in battle, was the trust in G-d that was needed. The ideal was to choose righteous individuals to fight on behalf of Am Yisrael. This would guarantee the greatest results.