The Ideal Convert

The Talmud in Masechet Yevamot speaks about converts. It makes a distinction about the ideal convert, as opposed to one that becomes Jewish with an ulterior motive.

During periods of prosperity and glory, such as the kingdom of David and Solomon, or the victory of Mordechai and Esther over Haman, it was not very impressive for someone to embrace Judaism. There was even an edict saying that there would not be any formal conversions at that time.

The Rambam spoke of unofficial conversions done in the presence of three kosher Jews. As long as there was circumcision and Mikva, the convert was considered to be Jewish.

There is a verse in Isaiah that says that Hashem wishes for all converts to come sincerely. “Behold one who wishes to convert, let him convert without me.” (54:15).

This refers to a time when G-d does not reveal Himself openly. It could be under more difficult times, when there is no glory in becoming Jewish.

The Torah describes such a time when Hashem will “hide His face from us.” He is always with us, but not always in an open way. One who converts sincerely because he realizes the truth and beauty of Judaism, is the most beloved in the eyes of Hashem. He will be worthy of having a place in the World to Come.

Mutual Responsibility

One of the final acts of Moshe Rabbeinu before his death, was to make a new covenant with the Jewish people. According to the Keli Yakar, the purpose of this covenant was to teach the concept of כל ישראל ערבים זה בזה, that all Jews are responsible for one another.

This idea is hinted by the fact that when Moshe made this final address, he listed the various levels of the members of society. He began by mentioning the heads of the tribes all the way down to those who did the most menial tasks of being wood choppers and water drawers.

He was trying to emphasize that not only are we the Jewish nation, but we are also the Jewish family. Like a family, we are there for each other in time of need. The pain of one Jew, is the pain of every Jew.

Such a concept is not really seen in other religions. One does not see the connection between a member of a religion in one country, to a similar practitioner in another country.

We are not allowed to stand by our brother’s blood. This is why in our times, we had to work hard to free Soviet Jewry, the Ethiopians, and the Bnei Menashe. We are one people with one destiny.

One cannot emphasize enough the importance of Jewish Unity. When we are united as one people, worshipping one G-d, we are invincible. It is abundantly clear why Moshe chose the message of mutual responsibility as part of his final address to the Jewish people.

Keep a Low Profile

The Torah lists a number of blessings that we will receive, if we observe the commandments. We will be given abundance in the land. The land will produce as well as the animals and cattle. Our enemies will run away from us in fear. Hashem will establish us as a holy nation. But there is one Pasuk that describes the blessing in a way that gives an important message.

The Torah chooses to use a word that is found only twice in all of Tanach. The wording is that “Hashem will command his blessings, באסמיך, in your granaries.” This seems to be redundant in connection with the other blessings of abundance and prosperity.

The commentators use this word, באסמיך, in a different. Within this word, is also the word, סמוי, which means hidden. The Torah is teaching that blessings are found within man, on things that are סמוי מן העין, hidden from the eye.

This means that we must keep a low profile. We must not boast to others of our successes. If we talk too much about our families or our finances, we are blocking the blessings. It is no longer hidden from the eyes.

The less we talk about ourselves and our families, the better it is. We should not brag or boast. Everything is from Hashem, so we have nothing to brag about. We must realize that we are actually harming ourselves by such talk.

We might make others who are less fortunate feel bad. And we might be causing others to be jealous of us. But the worst thing of all, is that we are blocking the blessings from reaching us. Always try to be modest and humble. That is the true path of Torah, and that is the path that yields the greatest rewards and blessings.

Blessings and Curses

There was a very impressive ceremony that took place between Mount Gerizim and Mount Eival, shortly after entering Eretz Yisrael. Its purpose was to enter into a covenant with the Jewish people.

Six tribes stood on one mountain and the other six tribes on the other mountain. The Leviim stood at the bottom and shouted a number of blessings and curses. The blessings were facing Mount Gerizim and the curses on Mount Eival. As each blessing and curse was uttered the people answered Amen. This was an acceptance of the entire nation to fulfill the precepts of the Torah, and their special role among the nations.

The Keli Yakar makes a strong comment regarding blessings and curses in general. The blessings that we receive, are a gift from Hashem, and the ultimate place to receive these blessings is in Olam Haba, the next world.

Curses, on the other hand, are not from Hashem. They are brought about by an individual’s bad behavior. It is absolutely wrong for a person to feel that he was singled out for suffering, and that Hashem doesn’t love him.

When things are not going right for someone, it is a time for serious soul searching. It is not a time for blaming others, or even G-d. We make our own Mazal, in the way we interact with the world.

Our attitude must be one that is positive, where everything we have is appreciated. Self pity, depression, and anger, are symptoms of arrogance and a big ego.

We can bring about the blessings if that is what Hashem desires. But it is in our hands, to avoid the curses.

Return to Jewish Roots

There is another declaration mentioned in the Torah, that is made twice every seven years. It is known as “וידוי מעשרות,”the confession of the tithes.

The reason why it takes place so seldomly is because it takes three years to finish the various tithing obligations. Specifically, there is a tithe given in the third and sixth year of the Shmitta cycle. This is know as מעשר עני, the tithe for the poor. We are about to begin the third year of this cycle, after Rosh Hashanah. There is a rabbinic obligation in Eretz Yisrael today, to take off the various obligations of Teruma and Maaser on fruits and vegetables. All of the major supermarkets take care of this obligation for us. There are certificates posted, that guarantee that these tithes have already been taken.

If we have our own garden and fruit trees, we need to do this tithing ourselves.

Therefore, on Pesach after the third and sixth year (which would be Passover 2026 and 2030) a declaration is made affirming that we meticulously followed all the rules of tithing, down to the last detail.

One of the verses mentioned in the Torah, includes the words, “I have not transgressed Your commandments and I have not forgotten.” This is an amazing statement that the confessor is making.

Contrast this with Moshe’s warning that the Torah must not be forgotten from Israel. There was a time, according to the Meam Loez, that every Jew knew the Five Books of Moses by heart, all the way through the First Temple period. How many Jews today would have the knowledge to make such a declaration?

Perhaps there is some comfort in knowing that there is a prophecy that says that in the end of days, there will be a famine in the land. It will not be a famine for bread and water. But it will be a famine to hear the word of G-d.

We pray that all Jews return to their roots and diligently study the Torah. They will all be able to make the declaration that they did not transgress even one Mitzva.

Bikurim Declaration

The declaration made upon the presentation of the first fruits, known as “Bikurim,” is very significant. It contains a lesson for all Jews in all generations.

The idea of this declaration is to be certain that the donor understands his place in history. This particular individual was very fortunate to be living in a time when the Beit Hamikdash was standing.

But he must acknowledge that other Jews in different times, were not so fortunate. He is reminded of our exile to Egypt, when we were enslaved by Pharoah. There would be other times in history, when the exile would be harsh, and we would suffer terrible treatment by our hosts.

We are also supposed to be aware that there will be many of the “Lavan” personality. They will pretend to be our friends, but will really wish for our destruction.

Jewish History is unfolding right before our eyes. We are part of a glorious nation that has managed to survive under the worst conditions.

All of this should make us appreciate our current situation. After nearly two thousand years, we have a homeland with over seven million Jews. This would have been considered a distant dream one hundred years ago. The Jewish people are much more a nation, rather than a religion. The Bikurim declaration was a reminder of this reality. We must feel how blessed we are, to be part of the Jewish people. And we must contribute to the welfare of every Jew. Based on the ancient prophecies that are being fulfilled in our lifetime, great things lie ahead.

Bikurim and Humility

Parshat Ki Tavo begins with the ceremony connected with bringing the first fruits. This is known as “Bikurim,” and it is accompanied with a declaration known as “Viduy Bikurim.”

Most commentators describe this ceremony as one that was very joyous. The farmer, who merited coming to Israel, and enjoying the produce of its “seven fruits,” is overcome with joy. He was able to achieve that which his ancestors were not. For them, it was a dream. For him, it was a reality.

Nevertheless, the Keli Yakar points out the sobering aspect of the declaration. The exodus from Egypt was mentioned, to remind us that Yakov Avinu made a mistake when he asked for solitude after his encounters with Lavan and Eisav.

Part of the reason for going down to Egypt was to teach that man’s true reward comes in the next world. In this world, “Man was meant to struggle.”

The other aspect of the “Viduy Bikurim,” was to teach the donor of his fruits, the importance of humility. By making the long journey to the Beit Hamikdash and bringing these fruits as a gift to the Kohein, he comes to realize that everything is from Hashem.

The land belongs to G-d, and in His abundant kindness, the land was given to the Jewish people. We must never forget that all that we have, is from Him. He owes us nothing.

The Bikurim ceremony really was an extremely happy experience. But it was even happier, when the one offering it, became strengthened by showing his appreciation for Hashem’s abundant gifts.

Pure Holiness

The Messilat Yesharim speaks of a level of spirituality that very few are able to achieve. This is the level of Kedusha, or holiness.

He describes these rare individuals that have worked very hard on themselves, to elevate their entire being. They learn how to disconnect from materialism and the physical world. They are constantly bound to Hashem, even with every mundane activity that they do.

If one is fortunate enough to meet one of these exceptional people, he will immediately feel the positive energy that comes from being in his presence.

This feeling is one of great contentment as you are enveloped with this holy aura. I used to feel this when I had private meetings with the late Tzaddik, Rav Elazar Abuchatzeira, of blessed memory. I thought that if I ever had to write an essay on “the person I would like to spend time with the most,” it would have been him.

This is why the Messilat Yesharim explains that we cherish the small gifts or mementos that we might receive from these holy people. This also explains why the Lubavitcher Rebbe gave away dollar bills. He wanted his followers to connect with him.

If we get so excited about saving an autograph of a famous person, or catching a foul ball at a baseball game, we certainly should get excited by having something that allows us to connect to the totally spiritual person.

We cherish objects left to us by our loved ones, because we don’t want to lose our bond with them. We should have a similar desire to bind ourselves to all that is holy and pure.

Jewish Warfare

The subject of proper conduct in war, comes up a few times towards the end of Devarim. The underlying theme discussed in the Torah, is that holiness must be maintained, in order to be victorious.

We are introduced to the Kohein who is “anointed for battle.” It is his task to motivate the soldiers to fight with courage and no fear. They must be focused on defending Hashem’s honor, and the nation of Israel. They must not be preoccupied with matters at home, and they must not be afraid.

The Jewish soldier should not allow himself to be distracted by the seductive women taken prisoner. A G-d fearing soldier clearly understands that in addition to battling his enemy, he might even have a bigger battle with the Yeitzer Hara. The evil inclination is always hard at work to make a person stumble. This is especially true in war. There is even a commandment to set up the army camp, to avoid foul odors. A separate area was designated with a shovel, to cover up waste. There must be holiness on all levels.

The reason why we must remain optimistic in our current conflict, is the nature of our courageous soldiers of the IDF. They go into battle with prayers on their lips. They clearly understand their task in eliminating evil from our midst. Their faith and resolve is incredible and praiseworthy. We are witnessing the fulfillment of all of the guidelines of the Torah, in our army today. With Hashem’s help, His Name will be sanctified and we will soon celebrate a great victory over our enemies.

A Hated Marriage

The Talmud in Masechet Yevamot has a unique interpretation to the case in the Torah, regarding the two wives, where one is loved and one is hated. Instead of the simple interpretation that the husband prefers one wife after the other, and he must still give first born rights to the son of the less loved wife, there is another way of looking at things.

The Gemara asks how could it be possible in G-d’s eyes, that one wife could be loved, and the other one hated. It refers to a situation where the marriage itself is hated, because it involves marriage to someone forbidden.

This could apply to a case where a Kohein married a divorced woman or a convert. There is a category called, איסור לאו, where the marriage is binding and it involves violating a negative commandment. The offspring of such a union, is called a Challal, and he loses his rights to serve as a Kohein.

The Beit Din will urge the couple in such a marriage to get a divorce as soon as possible. This is why the “loved wife,” would be married to someone completely permitted. The “hated wife” is involved in a marriage that violates Torah law.

We see how important the sanctity of marriage must be, without blemishes.

This also explains the reason why a couple who committed adultery, are not permitted to marry. They can never make holy, a relationship that began with such a severe violation of the Torah. All marriages must be marriages that are “loved” by Hashem.

Forgetfulness

For many people, including myself, the first introduction to Talmud, comes from the second chapter of Bava Metzia. The subject of returning a lost article is deemed appropriate for a young student.

This law teaches the responsibility a person should have for another person’s property. He must fulfill a positive commandment in the act of returning what was lost. And if he pretends he doesn’t see the lost article, he violates a negative commandment of “You may not pretend that you didn’t see.”

There is additional responsibility in that the object, which might even be an animal, must remain with you for a period of time, so that it can be claimed by its rightful owner.

There is even more responsibility in that you must make sure that the person claiming the object, didn’t steal it. You must be convinced that he gives proper identification that the article once belonged to him.

Aside from these being good life lessons in showing responsibility, there is another reason given by the Sefer Hachinuch. This becomes an especially important Mitzva because, “forgetfulness is a common and normal, human trait.” Because of this, there is great joy when a lost article is returned.

This is emphasized by the permission granted on Yom Tov, to return a lost pair of Tefillin. Even though the Tefillin is “Muktzah,” for many people, their Tefillin is their most prized possession. It is a Mitzva to be joyful on Yom Tov, and the recovery and return is allowed, to increase the joy of the festival.

Hashavat Aveida, returning a lost article, has many more details that we may not be aware of. And it is certainly a great choice as the first subject to be learned by a budding Talmudic student.

Woman Taken Captive and Soul Searching

The Keli Yakar has an interesting take on the incident of the woman taken captive in war. He commented on the procedure enumerated in the Torah, connected with dealing with this problematic woman.

The desire to get involved and possibly marry this prisoner of war, is mainly based on lust. She is even taught that she should try to seduce and defile the holy Jewish soldier.

The procedure involves taking her home to live with him for a month. She is to shave her head and wear clothes of mourning. Her physical attraction is intentionally diminished. If after thirty days, he still wants to marry her, he may do so. There is great doubt if such a marriage will succeed.

The novel point of the Keli Yakar is that the Torah is telling this man to turn his house into a בית האבל, a house of mourning. This woman mourns for her family that she may never see again. The intention of such a setting is that instead of lusting after the “Shiksa,” his focus changes, and he sees his own יום המיתה, day of death.

Hopefully, this will cause him to do some serious soul searching, that will allow him to come to his senses. A marriage based on physical attraction and materialism, is destined to fail. He will realize that he must strive towards loftier pursuits. He must find a partner who will help them build a sacred home, based on Jewish values.

He will send this woman home to her family, and will treat her respectfully, as he goes on their own individual path. Important lessons are learned from the incident of the woman taken captive.

Samson and King Solomon Did Not Intermarry

The Rambam in Hilchot Issurei Bi’ah, discusses the correct process in dealing with converts and how they are accepted as part of the Jewish people.

He spoke of an ideal conversion scenario, and one that was minimally acceptable. Ideally, there needed to be a detailed explanation of the responsibilities involved in becoming a Jew. The conversion candidate had a clear understanding of what being Jewish was all about. And all of this was done before a court of three judges.

A minimally acceptable conversion would be done in front of three kosher Jews, who would act as a court. They would grant permission to convert without asking too many questions. The declaration of intent to become Jewish, was binding under the strict letter of the law. Such converts were also viewed as full fledged Jews, with all of its consequences, if the Torah was violated.

This brought the Rambam to digress into a discussion of Samson and King Solomon. He was emphatic in saying that one must not take the text of the Tanach literally. It is not possible to say that such great men would defile themselves by marrying non-Jewish women. He does say that they should have been more meticulous in doing a proper conversion, rather than a minimal conversion. Nevertheless, these women did convert before Samson or King Solomon married them. This is a very interesting explanation to a question bothering Jews for generations.

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.