Two Different Interpretations

There are two words in the Torah that are interpreted in a very different fashion by the Talmud. The Torah gives the command of לא תתגודדו. These words are either translated as containing the prohibition of making cuts in the skin, or, the prohibition of causing separation among the Jewish people.

The first definition involves a practice that Rashi says was attributed to the Emori. When they suffered the loss of a loved one, their pain was very great. To ease this pain, they would make incisions in their heads. They turned their emotional pain into physical pain.

We are not allowed to copy such practices. We accept that death is a reality. We cope with our losses with our own rules of mourning. We believe in the world to come, and the resurrection of the dead.

The second interpretation warns us not to turn Judaism into אגודות אגודות, which refers to divisiveness and factionalizing. Once I was part of a breakaway Minyan for Arvit. The president of the Shule was annoyed, and simply said, לא תתגודדו. That’s how we knew he was annoyed.

Part of this second explanation, points to one of the tragedies of our exile. Where we once had a ruling body known as the “Sanhedrin,” from the time of Moshe Rabbeinu until 358 c.e., Jews developed their own individual customs, and rabbinic authorities, wherever they lived. This was necessary for survival.

Now that we have returned to Israel, we should be in a position to create unity with all of the different factions living here. It is no easy task, but in the spirit of לא תתגודדו, it is something to strive towards.

It is certainly interesting how two words can be explained in such a dramatically different fashion.

Giving Charity

Moshe Rabbeinu lays down the rules related to giving charity. He speaks of the importance of “opening your hand” for the poor among you.

These instructions are the basis for the specific obligations involved in this Mitzva. Just from the wording of the Torah concerning the poor among you, we learn that we are to take care of our local needs, before going outside of our community. Similarly, if one lives in Israel, the needs of the people of Israel, come before others. This is the idea of עניי עירך קודם, “The poor of your city come first.”

We also learn the idea of “tithing” in order to be wealthy. The Rabbis wrote, עשר בשביל שתתעשר, “Give your tithes in order to become wealthy.”

Originally, this tithing referred to taking portions of our crops, and give it to the Kohein, Levi, or the poor. This Mitzva on crops is again applicable in Israel, but the most relevant application is known as מעשר כספים, a tithing of money.

This applies to earned income from salaries or investments. We are to carefully manage our finances so that we are giving our מעשר, or “tenth.” These rules are complex and have three opinions as to the nature of this obligation. Some say it is a Torah obligation. Others say it is a rabbinic obligation, while others say that Maaser Kesafim is only a custom. The real obligation is in the field and not from other types of earnings.

In any case, generosity and kindness are characteristics of the Jew. We must feel the pain of the less fortunate, and do our best to ease their burden. And we are even given a guarantee that if we give Tzedaka, charity, we will be blessed with wealth. Kindness and generosity, produce winners, and not losers.

Following the Word of G-d

There are two contradictory verses in the Torah, regarding poverty. There is one verse that says that poverty will cease in Israel. Yet, there is a second verse that says that there will never stop being poor people in the land.

The Hebrew for no poverty is, לא יהיה בך אביון, “There shall not be poor among you.” And for continued poverty, it is written, כי לא יחדל אביון, “The poor will not cease.”

The Keli Yakar answers this apparent contradiction by saying, that in one case it is speaking of when the will of G-d is followed. The second case is where the will of G-d is followed.

The Book of Devarim is basically Moshe Rabbeinu’s final address to the Jewish people. He beseeches of them in the strongest language, how good life can be if we only carefully follow the word of Hashem.

He speaks of the incredible abundance that we will receive. There will be peace, joy, and prosperity, if we would only make it our priority to fulfill everything written in the Torah.

The world is at a point when it should realize that it’s time to return to G-d. It should be clear by now that all of the substitutes for simple faith in G-d, have failed.

Various philosophies are crumbling before our eyes. Doing whatever “feels good” or “makes you happy,” is without substance and doesn’t last. This obsession with tolerance and not tolerating anything deemed to be racist, has gotten out of control. The breakdown of the sanctity of marriage, and allowing same sex marriages, is trying to turn what was once called “deviant behavior,” into something right and proper, can never be right and proper.

All of the new laws permitting euthanasia, legalizing drugs and abortion, create more new laws that justify the lusts of society, rather than its discipline.

There is a Divine plan. Perhaps everything had to first be tested, so that the world will make this realization. If we would only fulfill the will of Hashem, there will never be poverty, and we will experience the real “good” that awaits us.

Closer to Israel-More Spiritual

The Torah connects the lusting for the consumption of meat, with the proximity where one lives in connection with the Beit Hamikdash.

This is derived by the Keli Yakar from the beginning of the passage that says, כי ירחיב ה׳ אלוקיך את גבולך, “When Hashem will widen your borders.” This implies that if you will be living further away from Jerusalem, your level of spirituality, will be diminished.

The Meam Loez commented that there is a definite connection with the Jews of the Diaspora, and how far away they went geographically from the Land of Israel.

This explains why even the more secular Sephardic Jews are more spiritual than secular Ashkenazi Jews. Their exile to places like Morocco and Spain, were much closer to Israel than America and Australia.

There is an influence on the Jewish Neshama, soul, based on his physical presence. Somehow Jews have stayed closer to tradition, when that presence was closer to Israel.

This is a clear proof that Israel is inherently more holy than any place on earth. But even within Israel, the closer to Jerusalem one resides, allows him to be nurtured by this holiness.

Originally, meat was allowed to be eaten if it was part of a sacrifice. Later, when the land was settled, meat was permitted, provided that all of the laws of slaughtering and Kashrut were observed. Even though this meat was allowed, it was still called, בשר תאווה, “meat of lust.” It implied giving in to one’s more lustful desires. This may not have occurred, if one was close to the Temple.

Every Individual Matters

The Keli Yakar pointed out a grammatical problem with the first Pasuk of Parshat Re’eh. It begins with the singular word, ראה, which means, “You shall see.” It ends with the word, לפניכם, “Before all of you,” in the plural.

The explanation to this discrepancy is that the message to the general public, also applies to each individual Jew.

It is meant to teach how one must never minimize his own importance. Sometimes individuals may put themselves down thinking that they are insignificant in the larger scheme of things.

The message of the Keli Yakar is also found in the Rambam. One must look at the entire world as though it is exactly half full of merit, and half full of sin. The good deeds of just one individual, can tilt the entire world to the side of merit. We are supposed to feel that, בשבילי נברא העולם, that “the world was created for me.”

While we are never supposed to be arrogant, we are to realize that we have something to contribute to the world. We must stay focused and positive and learn to use our G-d given gifts in the best way possible. Each of us matters, and can make a difference. We must not forget this.

Enemies From Within

In 1982, a year before our Aliya, we visited Israel to see firsthand, the painful withdrawal from Sinai. The main city dismantled, was Atzmona.

It was a very painful time in Israel. As a tourist, I was curious how the average citizen felt about the current situation. I stopped a policeman who quoted a verse from Isaiah 49:17: מהרסיך ומחריביך ממך יצאו, “Your ruiners and destroyers, shall come from you.”

Aside from finding it amazing that the local policeman quoted Tanach, I understood what he meant. He was reiterating the fact that all of the troubles befalling the Jewish people, come from within.

There have always been traitors and Jews that were not faithful to the fate of their brethren. Their lack of faith, caused them to help the enemy, that succeeded in harming us.

The Metzudat David comments on this verse. The evil ones among us, are the cause for our destruction, and they are the ones to blame, not Hashem.

In the last ten months, the media has lost a great deal of credibility in Israel. Aside from many questioning the truth and validity of what is being reported, the media has succeeded in pouring salt on the wounds of a nation trying to heal.

They have been horrible in helping to bring down the morale of the people. Instead of using their position to cover stories of hope and bravery to give encouragement, they emphasize stories that do just the opposite.

They are constantly placing blame on government leaders, and presenting foolish polls as to what election results would be, if held today.

All of this should be delayed until the war is over. It serves no positive purpose. What we need now is hope and unity, to help get us through these difficult times. If divisiveness and gloom is presented instead, such individuals might be the ones referred to, by the Prophet Isaiah.

Fear of Hashem-Mot So Difficult

Moshe Rabbeinu sums up the responsibilities of a Jew towards Hashem in two verses. “What does Hashem the Eternal ask of you? It is to fear the Al-mighty, to follow in all His ways, to love Him, and to serve the Eternal with all your heart and with all your soul. To keep the commandments of Hashem and His decrees. And this is not for His benefit, but for your welfare.”

The Talmud in Masechet Brachot, raises a question regarding these verses. Is fear of Hashem a small thing? How can Moshe Rabbeinu mention this as though this is something that is easy to acquire?

The Talmud answers that yes, for Moshe this was a small thing. The interpretation is that if someone lived alongside of Moshe, and they saw the extent of his Yirat Shamayim, fear of Heaven, he would easily be influenced to acquire some of that fear.

This only demonstrates how important it is for us to be in the best possible environment. If we surround ourselves with good, G-d fearing people, we will similarly be affected.

We must take great care to stay away from negativity, and negative people. Everyone is influenced by their surroundings. If we make the right choices as to who we let into our lives, fear of Hashem will come easy.

Israel Lacks Nothing

The Torah gives many praises of Eretz Yisrael. It is a land of plenty, a land of brooks of water, and a land of abundant fruit. It is a land where you will eat your bread without scrimping. You will lack nothing in this land.

There is a commentary of the Yalkut Halevi that explains how we will eat bread without scrimping. In Talmudic times, there was a clear difference between the wealthy and the poor in the way that they ate read.

The way of the poor was to eat the bread as is. They were happy to have any kind of bread at all. The wealthy were used to eating their bread by dipping it into a tasty sauce of some kind.

The Yalkut Halevi said that the abundance of Israel would be so great that all bread would not need dipping. Its sweetness would be the same for the rich and poor.

It is a good idea to give pause, and recognize that the gift of Eretz Yisrael that G-d gave to the Jewish people is a land that lacks nothing. We must remind ourselves how blessed we are to have a Jewish homeland. It is a great comfort to know that the doors of Israel are open for all Jews to come home and enjoy its bread.

Not By Bread Alone

Most of us are familiar with the phrase, “Man does not live by bread alone.” But we may not be aware the context of this verse in the Torah.

The continuation of the verse is, “But he does live by the mouth of G-d.” The message is that man cannot exist by physical food alone, but man’s existence also needs the emanation of Divine power.

The “mouth of G-d” implies that we are even able to elevate the act of eating, simply by making a blessing. The food itself changes its composition from something profane to something holy.

There is an additional message here that a person must realize that his life has no meaning if it doesn’t contain some spirituality. Just as the body requires nourishment, the same is true of the soul.

The source of one’s true sense of contentment and peace of mind, comes much more from spiritual endeavors, rather than the physical. This is the meaning of “man does not live by bread alone.”

G-d Fights Our Battles

A major part of Moshe Rabbeinu’s final address to the nation, was to give them encouragement. It may look as though the task of inheriting the land was overwhelming, but Moshe assured them that they would succeed.

Specifically, he spoke of the challenge of fighting armies of other nations, that seemed greater than ours. He reminded the people that they have no reason to be afraid, for Hashem would help fight their battle.

The point made in Wellsprings of Torah is very relevant to our current situation. If you believe that you can be victorious over your mighty enemy, based on your own strength, and “the strength of your hand,” then there is reason to fear.

But if your faith is strong that Hashem is with us, helping us in our battles, only then will we have nothing to fear.

We must hold on to the belief that in the merit of the bravery and courage of our soldiers, G-d will be with us. We have been through bigger threats in our history. We must not be afraid, and hold on to our faith in G-d. He will not forsake us.

Equivalency Equals Anti-Semitism

As we approach the one year mark of the terrible atrocities of October the Seventh, there is one glaring lesson that must be learned from the aftermath of that terrible day.

It is clear that every Jew of every background was affected deeply by the events of that day. It has definitely been an awakening and cause for some serious soul searching. The wave of anti-semitism that followed, is equally perplexing.

There is one point that must be made loud and clear. This point needs to be shared by every Jew everywhere. And this has specific relevance to the upcoming elections in the United States.

We must know without any doubt that “equivalency equals anti-semitism.” This phrase must be repeated over and over again.

Any individual who is capable of saying on the one hand, that the atrocities of October the Seventh were horrible. But on the other hand, it is followed with, “Israel is also out of line with its treatment of the people of Gaza.” Such an individual is incredibly stupid, but more likely, a Jew hater.

Many have said that the actions of the barbarians that carried out these attacks were worse than the Nazis. These animals boasted of their actions. The Nazis, at least, showed some semblance of humanity, with some guilt feelings. These actions displayed behavior lower than that of an animal.

And if despite all of this, someone could have the audacity to address these actions with a “But the Israelis are also bad,” this is an outright display of anti-semitism. This is “equivalency equals anti-semitism.”

Anti-semitism has reared its head in many forms over the years. It has recently been camouflaged with, “Zionism is racism.” This was the excuse for anti Jewish sentiment.

The newest anti-semitism since October the Seventh, is this sick attitude of equivalency. If anyone excesses it, they are not our friend. They are covering up a strong negative feeling towards our people.

This is what makes Kamala Harris so dangerous. Behind her idiotic laugh, there are strong feelings against us. She always speaks of equivalency. Her self hating Jewish husband, doesn’t change anything. She is extremely bad for the Jews. She will not fight against anti-semitism or Israel.

Donald Trump is a true friend of the Jewish people. He never speaks of equivalency. In these troubled times, Jews need to wake up to the new anti-semitism. “Equivalency equals anti-semitism.” This is the new reality that confronts us. Let us be wise and learn this latest lesson. The future of Israel may depend on it.

Mitzvot for Practice

The second paragraph of Shema is found in Parshat Eikev. At the end of the paragraph, the Torah commands us that, “these matters shall be placed on our hearts and on our souls.”

Rashi quotes the Sifrei who says that we learn from here that the Mitzvot should also be observed outside the land of Israel. They must not become stale, so that you will know what to do when you come into the land.

He gives the example of someone on a hike, and he places signs along the way, so that he will easily find his way back.

On numerous occasions in the Book of Devarim, the Torah adds that the Mitzvot were meant to be observed in the land. It is not normal for a Jew to be living outside the land. The intention was that the Torah be observed in Eretz Yisrael. There are numerous Mitzvot that even today can only be observed in Israel.

It is important to have the right perspective and mindset as to who we are as Jews, and what is our ultimate purpose in this world. It is worth taking into account Rashi’s view that Mitzvot in Chutz L’aretz are only for practice.

Complacency

One of the messages of Parshat Eikev, is the danger of becoming overly complacent. There is a clear warning of what will happen if we, “grow fat in the land.”

Complacency comes when an individual feels relatively comfortable with his current situation. It is most often reflected on having plenty of money. When he is living well, he might lose his motivation to accomplish his full potential.

Rashi quotes a statement of the Rabbis that says, “A person only rebels against Hashem, when he is filled up.” When one is lacking in such things as money and good health, he will not be complacent. He will be more motivated to pray and rely on Hashem.

When the Torah tells us that the fire on the altar must burn “twenty four-seven,” there is a deeper message implied. We must find a way to keep the fire burning inside of us. We must always push ourselves to do more, even when times are good.

It is also written in the book of Iyov, “אדם לעמל יולד,” that man was meant to struggle. We must be constantly aware of the dangers of complacency, and do all we can to avoid it.

Difficult Grandson

There is a verse in the Torah that especially needs rabbinic commentary in order to understand it. The difficult wording comes from, כי יסיר את בנך מאחרי, “When your son will be removed from Me.

Rashi explains that the subject of the Torah is intermarriage. The “your son” of this Pasuk, actually refers to your grandson. It is speaking of a situation where your grandson comes from the union of your daughter and a non-Jew.

Although this grandson is Jewish because of a Jewish mother, this son will be “removed from Me,” because of the negative influence of having a father who does not observe the Mitzvot. It will be difficult to bring this grandson close to G-d.

Incidentally, this Pasuk is the source for matrilineal descent. The product of such a marriage, is still considered “your son,” because he has a Jewish mother. If it was the reverse situation, a non-Jewish mother, and a Jewish father, the child would not be Jewish.

This is a great example of showing how the Oral Law is needed, in order to understand the Written Law.

Shema Yisrael

The prayer known as “Shema Yisrael,” has become the identity of the Jew. When two people meet and they want to know if they are Jewish kinsmen, they might see how the other reacts to “Shema Yisrael.”

It has also become identified as the prayer of faith. Over the centuries, many Jews who were tortured to death by our enemies, died with the words, “Shema Yisrael” on their lips.

Another reason why this prayer is so important, is that the first paragraph of the Shema, contains seven fundamental Torah laws.

Two of the seven laws relate to the Tefillin worn on the hand and the head. A third Mitzva is the Oneness of G-d, when we say, “Hashem Echad.”

We also have the commandment to affix a Mezuza on our doors and on our gates. Another Mitzva is the obligation to recite the Shema in the morning and in the evening.

The final two Mitzvot are of great importance. We are commanded to love G-d with all our hearts and our souls and our possessions. This is something we need to work on in developing this love.

The last of these seven Mitzvot, is the obligation to learn Torah on a daily basis. This is learned from the words, ושננתם לבניך, “And you shall teach your children.” How are we supposed to be able to teach our children, if we don’t study ourselves?

We now have a better understanding as to why the “Shema” prayer has such great significance for the Jewish people.

Galut Is a Curse

Moshe Rabbeinu gives a clear warning as to what could be a likely scenario in the future. He cautions the nation not to “get old” in the land. He was warning about complacency that could have dire consequences.

Moshe was aware that when things would be comfortable for the Jewish people, they might slack off and even become corrupted. Should this happen, they would no longer merit living in Eretz Yisrael. They will be banished and scattered around the world.

This is a direct proof that “Galut,” the exile, is a curse. Jews were meant to be living only in the Land of Israel.

Nevertheless, Moshe gives comfort by telling the people, that even in Galut, if they reach out to Hashem, He will hear their prayers.

He beseeches the people not to allow this to happen. Being Jewish is so special, as is our bond with G-d. He tells them that they must not allow themselves to go astray and allow themselves to be enticed into worshipping false gods.

He asks, “Has there ever been a nation that is taken out from the midst of another nation, with signs and wonders, as was witnessed in Egypt.” You will only find satisfaction in worshipping the One true G-d and true religion.

The relevance of Moshe’s warning is as relevant today as it was before his death. We must not turn astray from true Jewish values, and we must recognize the curse of the Galut. It is time for all Jews to come home.

Six Remembrances

Some people have a custom of reciting the שש זכירות, the six remembrances, every morning after the Shacharit prayer.

We are to remember Amalek and their pure evil. We are to remember what happened to Miriam, when she spoke badly of Moshe Rabbeinu. We are to remember our rebelliousness in the desert, when we worshipped the Golden Calf. We are to remember the Sabbath day and keep it holy. And we are to remember the exodus from Egypt.

The sixth remembrance might be the most important of all. It is the most detailed warning of what we must not forgot. This refers to the incredible revelation that took place on Mount Sinai. We are also commanded to make sure that our children and grandchildren are also aware of the greatest day in human history.

The reason why this remembrance is so important is that this is what separates Judaism from all other religions. No other religion began with the entire nation of a few million people, actually hearing G-d speak.

This event is what makes Judaism a Divine religion. And because it was given directly from Hashem to the Jewish people, it is our obligation to follow all of the dictates of the Torah.

If we do not accept that this event actually occurred, it makes Judaism a man made religion. If it was made by man, there is no reason for us to be bound by all of the strange and difficult to understand laws of the Torah.

This is why this might be the most important of the “six remembrances.” This is the only one that the entire essence of Judaism, hinges upon it.

A Chosen People

On several occasions in Moshe Rabbeinu’s final address to the nation, he reminds them of their special relationship with Hashem. This connection reflected itself with the deep love between G-d and the Chosen people.

Another constant reminder was that this had nothing to do with the number of Jews in the world. In fact, they were the fewest in numbers among the nations.

We are not to forget that with this bond, comes responsibilities. We are able to acquire the admiration of the nations specifically when we observe the commandments.

The Torah tells us that when other nations view the various practices of the Jewish people, they will acknowledge that we are a “wise and understanding people.”

We are able to influence and impact the world when we remain true to our beliefs and practices. We must first take pride in who we are, and our glorious history. This is how we become “a light unto the nations.” We must lead by example, in order to inspire. This does not happen when we think we can behave just like the other nations.

The source of our strength, comes from the special bond and love between G-d and the Jewish people. We must never forget this.

No Entitlement

Every year when we read the story of Moshe Rabbeinu’s request to enter Eretz Yisrael, we can only feel sorry for him, and understand his disappointment.

Despite a career of unwavering devotion to the Jewish people, he made this request in the form of a מתנת חינם, a gift for free. He understood that nothing was coming to him.

This point was made in Messilat Yesharim in the chapter on humility. One must never feel a sense of entitlement based on his accomplishments in this world.

On the contrary, if one is blessed with abilities, such as a creative mind or great intelligence, he has a responsibility to use these G-d given gifts. He should not expect or desire praise, for putting these gifts into practice. He should only be concerned that he did not reach his full potential.

This is a very positive and healthy way to look at life. We need to develop the confidence that we are doing what is expected of us. Seeking praise and honor, diminishes his noble actions.

The Keli Yakar gives King Chizkiyahu as an example of where he was reprimanded for the manner in which he prayed. He is quoted as saying, “Remember how I walked before You in truth.”

The approach should have been that we deserve nothing in this world. Hashem’s kindness is without end. We must humbly approach G-d that He should answer our prayers as מתנת. חינם, a free gift. This will allow us to be overwhelmed with appreciation for all that we have. This is the way to achieve true contentment and peace of mind.

Not There Yet

It is interesting that one of the laws of Tisha B’Av is the prohibition to be involved with Torah study. The reason for this is that Torah gladdens the heart, and we are to be in a state of sadness similar to one who is “Sitting Shiva.”

We are, however, permitted to study the sections in the Talmud in Masechet Gittin, that give a vivid description of the destruction of the Temple. We are also allowed to study other sources that point to the seriousness of the day.

There are many that use Tisha B’Av as a type of “antisemitism day.” This is understandable since many of the Kinnot recited, do review some of the historical events that reflected the bitter exile experienced by the Jewish people.

It is essential that we do not lose the focus of the day. We are not supposed to think that compared to what we went through in the past, things are pretty good for the Jewish people. The war will end soon enough, and the current wave of Jew hatred will pass, and all will be fine.

Such thinking is incorrect. We are supposed to recognize the loss of having our two Temples destroyed, and how things are not okay for the Jewish people, until the Third Temple is rebuilt. We are to long for an absolute end to our bitter Galut, that we have endured for nearly two thousand years.

It is an incredible miracle that more than seven million Jews live in the State of Israel. It is miraculous that we have a homeland with a holy army defending it. Tisha B’Av is meant to be a reminder that we are not there yet.

We are moving in the right direction and there are reasons for optimism. But we cannot be content and complacent when there still remains tremendous ignorance of real Jewish values, and a basic understanding of our Torah. As long as assimilation and intermarriage run rampant, and so many Jews substitute true Torah principles for philosophies that are not Jewish, we are not there yet.

There is a refrain of one of the Kinnot that says, אוי מה היה לנו, “We are in sorrow for what we once had.” On the day of Tisha B’Av, there should be a longing for a brighter future. We pray that all Jews return spiritually to their Jewish roots, and come to Israel, the only real home of the Jewish people. This longing will be complete with the building of the Third Temple, when all of the world will know that Hashem is One, and His name is One.