Removal of a Landmark

There is a commandment in the Torah that reads, “לא תסיג גבול רעך.” This is the prohibition of the removal of a landmark. It literally refers to a situation where one “expands” his property into his neighbor’s domain.

The Sifrei asks whether or not the violator of this law should be obligated also for stealing. The answer is that there are two violations in Israel but only one outside of Israel. The explanation for this is explained by the Torah Temima.

In Israel, when a person possesses land, it is for many generations. This is where our right to the land is absolute. Outside of Israel, the land that is possessed is only temporary. It remains the property of the Jew, as long as Jews live in that specific place. History has taught us that we do not remain in any one land for very long.

The prophecies of the Tanach teach us that once return to Israel and rebuild the Third Commonwealth, Jews will never go into exile again. Despite our current predicament, with Hashem’s help, great things are ahead. All of the sacrifices will not be for naught. Our possession of the land, will be forever. Now it is time for every Jew to try and own a piece of Eretz Yisrael. It is a big Mitzva to take possession of the land, and a great investment!

True Reason For Mitzvot

The Talmud in Masechet Sanhedrin discusses the question as to whether we are meant to understand the true reason behind the observance of specific Mitzvot. We are told that there are only two commandments where the Torah itself gave the intended reason.

The two laws are connected to the king. He is not allowed to have too many horses. The reason given is that this could lead him to return to Egypt. We are not ever allowed to return to Egypt.

The second rule is that a king should not have too many wives. The reason for this law is that they will turn his heart away from Hashem. The Keli Yakar said that the word כסא, which could mean a chair or a throne, is an abbreviation for כסף, סוס, אשה, money, horse, and woman.

The Rabbis elaborate on this teaching and explain that there could even be a danger, if we knew the true reason for the Mitzvot. We might rationalize as King Solomon did.

He would have numerous horses and wives and he would not be led back to Egypt, or allow these women to turn away his heart. Nevertheless, he stumbled in these areas.

We are to view all of the commandments as Divine commandments of the true King. We will follow them whether we agree or understand them. After we make this commitment, we can contemplate the reasons for the Mitzvot to appreciate their beauty. But we must not waver in fulfilling the word of G-d in truth.

Responsibility for Innocent

A very strange case that is discussed in the Torah is the עגלה ערופה, the calf whose neck is broken. This is a ceremony that takes place when a corpse is found near a particular city. That city must take responsibility for the apparent murder that took place. They should have done more to protect people coming in and out of their town.

The elders go near a body of water and break the neck of the calf. They declare, “Our hands did not spill the blood of this individual.

It is very difficult to understand the significance of this ceremony. The Keli Yakar suggests that the calf signifies an animal that will no longer be able to bear fruit. Similarly, the person that was murdered is no longer able to father children. This is to emphasize the gravity of the crime.

This may also explain why there is a prohibition of cutting down a fruit tree. We must not even prevent a tree from bearing fruit.

How sad it is that so many of our precious young people have lost their lives in their youth. They will not be able to raise families. The only consolation is the high place where they are found in Heaven, where they are greeted by the angels and Hashem Himself. It is time for all of the sadness to turn into rejoicing.

Honest Witnesses

There is a great emphasis in the Torah concerning giving testimony. Proper witnesses are essential for judges being able to give a correct judgement.

There is an obligation on every Jew not to withhold testimony. He must come forward and let the courts know what he knows. In money matters, it is possible to combine the testimony even if given at different times. We are more strict in cases that carry a death penalty.

It is possible for an individual to be banned from being able to testify. If it is determined that he has lied in court, or his personal conduct is less than exemplary, he may not serve as a witness.

There is also a type of false witness known as עדים זוממים, scheming witnesses. Their intention is to incriminate an innocent individual. They are punished with the same penalty that they tried to pin on their friend.

There are two cases where we cannot punish these scheming witnesses as they intended to do. One case is where they try to disqualify a Kohein from serving in the Temple. They might claim that his mother was divorced. The other case is where the scheming witnesses try to get someone sent to a city of refuge.

We cannot make the witnesses a disqualified Kohein, nor can we send them to a city of refuge. In these cases, the false witnesses are given lashes.

A great deal is written about testimonies and witnesses. It is essential to have an honest court system so that we merit inheriting the land.

Ideal Jewish King

The subject of a Jewish king is a bit puzzling. On the one hand, the Torah gives specific instructions in appointing a king in Israel. But, on the other hand, we learn of the Prophet Samuel reprimanding the nation for asking for a king.

Samuel did not approve of the motivation in asking for a king. He felt that they were doing this so that they could be like all of the other nations. They wanted a king for the wrong reason.

The intention of the Torah was to describe the ideal king of an ideal society. It would be democratic provided that decisions did not contradict the Torah. The king’s job was to be a spiritual motivator. While his position demanded great respect by the nation, he was meant to remain humble.

He had a small Torah scroll placed on his arm so that not only he would not slack off in his religious observance, but he made sure to keep the general public on their toes.

I was recently shown a Torah that was written for this purpose. It came at a cost of $260,000 because it required painstaking, meticulous writing. It is another sign that we are ready for the Melech Hamashiach to come and rebuild the Third Temple. His miniature Torah scroll awaits him. And we long for him and the true justice that will come with his rule. He will fulfill the true calling of a G-d fearing king of Israel.

Subjectivity in Halacha

Rabbi Berel Wein once told a story of a phone call he received at 10:30 p.m. The caller was asking a Halachic question of the esteemed rabbi.

Rabbi Wein answered his questioner with two points. First, “You have a lot of nerve calling so late in the evening.” And his second point was how could he answer his question of Jewish Law when he never had met that individual.

In Parshat Shoftim the authority given to the rabbis to decide matters of Jewish Law was granted. “According to the Torah that they shall teach you,” must be followed. “You may not turn to the right or to the left.”

Rabbi Wein was implying by his answer that there are instances, depending on the circumstances, where it could be possible to Pasken leniently. Particularly, when the origin of the law, is rabbinical based, there could be room for such leniencies.

For example, certain situations may even permit certain people from their obligation to fast on Yom Kippur. There could be times when a rabbi might rule that a struggling family may not have to give Maaser, a tithing of their income.

A rabbinic authority is allowed to judge each case on its own merits. There are times that when a Torah law is in place, there is no room for negotiation.

There is a principle that specifically involves leniencies in rabbinic law, when כבוד הבריות, showing respect to creations, is applicable. A qualified rabbi might permit a Baal Teshuva son to eat in his non-observant mother’s home. The rabbinic prohibition against eating her food, might be waived in specific cases.

If he knows that she went to the trouble of making sure that all food prepared is kosher, the Kavod Habriyot principle kicks in. It is more important not to offend his dear mother, in this particular case.

One should not decide such matters without consulting a proper rabbinic authority. But it is important to explain Rabbi Wein’s answer to his inconsiderate caller.

The Severity of Ingratitude

The “Tanya” is an early work of Hasidic philosophy, written by Rav Shneur Zalman of Liadi, the founder of Chabad Chassidim. It was first published in 1796.

The book is designed to help its reader reach his spiritual potential. It identifies with man’s struggles, and attempts to guide him on a path that will give meaning and purpose in life.

The Tanya clarifies the contrast between the one who chooses to live a life of purity, as opposed to the one that is brought down by being unable to control his lusts and desires.

This contrast is very extreme, as in one instance, an individual can reach a level similar to that of an angel. While if the path of materialism and self indulgence is chosen, he can sink to a level lower than that of an animal.

Rav Shlomo Mann was an admirer of the Tanya, and often expounded on its lessons. He gave the most basic explanation for what causes man to fall, and not rise.

The main reason for man’s spiritual decline begins with the sin of ingratitude. When a person is unable or unwilling to recognize and appreciate acts of kindness, he begins to fall.

He becomes more and more selfish and self absorbed. Everything centers around him, and what he believes he has coming to him. He never gives to society, but only takes. He only sees himself and what will bring him gratification.

It is no wonder how such a person continues to fall lower and lower. In the words of Tanya, he gets stuck in a Kelipa, or shell, and cannot get out.

We must realize how severe it is to be an ingrate, and we should stay away from such people. The Tanya teaches many valuable lessons. This might be one of the most important.

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.