Overly Pious Gedalia

The Fast of Gedalia has nothing to do with the High Holidays, other than the fact that all fast days are a call for repentance. It is more directly related to the events connected with the destruction of the Temple.

It is referred to in the Tanach as fast of the seventh month, which is Tishrei. The assassination of Gedalia Ben Achikam at the hands of another Jew, Yishmael Ben Netanyah, took place on Rosh Hashanah. The fast is always on the day after.

The King of Ammon actually hired Yishmael to kill Gedalia. He was upset that many Jews who had fled to Ammon, returned to Israel to be part of the remnant that remained after the destruction of the first Temple by Nebuchadnezzar. This tragic murder put an end to any hope of the Temple being rebuilt, at that time.

The Messilat Yesharim uses this incident of Gedalia’s assassination to teach that a person should not be overly righteous. Gedalia was warned of the plot to overthrow him. He “piously” chose not to believe such terrible Lashon Hara, and did not take measures to protect himself. He paid an unnecessarily heavy price for his foolishness. There are times when it is good to give the benefit of the doubt. But there are others, when self righteousness is potentially dangerous. Gedalia paid with his life for trading good sense with being pious.

The Gift of Teshuva

The Rambam discusses in great depth, the concept of Teshuva, repentance. Although he felt that the essence of Teshuva is Viduy, or confession, he devoted ten chapters to this subject.

He emphasized that we should be aware of this Mitzva at all times. A major aspect of our religious observance involves a constant attempt at self improvement.

Nevertheless, by the kindness of Hashem, we are granted a particular time of year, when He reaches out to us, so that we become closer to Him. These are the עשרת ימי תשובה, the Ten Days of Repentance between Rosh Hashanah and Yom Kippur. We fill these days with Selichot and additional special prayers. We make an extra effort to be on our best behavior. It is true that we are being judged at this time, and our sincere effort to return to G-d is extremely important in determining our future. But it is also important to see this time period as a gift from G-d, to allow us to clean our slate and be granted another chance to get things right.

We must be grateful and take advantage of this opportunity. We should never allow ourselves to think that our situation is hopeless and beyond repair. The power of Teshuva can reap incredible rewards. As the Torah says, “This matter (Teshuva) is very close to you. It is in your mouth and in your heart to do.” It is much easier than we think to be able to improve our lives and achieve joy and peace of mind. May we all be successful in this holy mission.

The Ultimate Joy

The Messilat Yesharim is a book that is a step by step process towards higher and higher levels of spirituality. The end of the book speaks of the great rewards when one applies himself towards serving Hashem to the best of his ability. The Ramchal, the book’s author ends with an extremely important point.

The desire of every human being is to feel a constant sense of joy and peace of mind. How wonderful it would be to live with no fears or worries.

There is only one way to actually achieve this level of contentment. There is no other pursuit possible in this world that can have this effect-especially for a Jew. This can be achieved by developing an unshakable bond with G-d. There are a number of people that are in this constant state of bliss. They are able to push aside the materialism and foolishness of this world. They are in a state of awareness how precious this bond is with Hashem, and they will not allow themselves to be distanced from Him. They feel protected and all that matters, is doing acts that are pleasing to the Creator.

King David expressed this numerous times in the Book of Psalms. He spoke of how closeness to Hashem was good. This was his one request, to dwell in the House of G-d all the days of his life.

We must certainly remember this message. There is nothing in this world that can give peace of mind and contentment except for serving Hashem, and developing a closeness to Him. This should be the focus of our prayers as we enter the High Holiday season. There is nothing more important in this world.

Handing Over Leadership

The end of the Torah describes the handing over of the leadership of the Jewish people. Moshe Rabbeinu was commanded to make a smooth transition to direct and encourage Joshua, for this most difficult task.

The ceremony of “Semicha” where Moshe placed his hand on the head of Yehoshua, was done before all of Israel. There was to be no doubt that he was the one designated by Hashem to lead the people into the Promised Land.

From the text of the Torah, we see that Moshe had mixed feelings about losing the position he held for forty years. At the age of 120, he was in perfect health, and he desperately wanted to enter Israel.

On the other hand, Yehoshua was his loyal student, and there was no doubt that he was the most deserving to succeed him. Moshe even suggested that he be allowed to become Yehoshua’s student.

We see a similar situation when King David was told that he would not be allowed to build the Temple. Although he was disappointed, he was happy to know that his son, Shlomo, would build it instead.

Parents and teachers should never be in competition with their children and students. They should be thrilled to see them surpass them. They should feel proud that their teachings and principles will live on, in the next generation. There always comes a time when the mantel needs to be passed to a new leader. Moshe demonstrated how to do this with grace and dignity.

Duties of the Heart

One of the classic books in Jewish literature is, “Duties of the Heart,” or חובת הלבבות, written by Rabbeinu Bachye. It was written in Spain at the end of the eleventh century.

Rabbeinu Bachye was trying to fill a void that was lacking in the service of Hashem. He felt that Jews were not sufficiently using their intellect to develop a closer bond with G-d.

He made a distinction between those commandments that a person does with his body, and those done through thought and emotion. For example, the holiday season has us blowing the Shofar, building a Succah, and taking the Lulav and Etrog. We fulfill these Mitzvot with physical acts.

But there are numerous Mitzvot that are done by way of thought or the intellect. We are to acknowledge the Oneness of G-d. We are to love and fear Him, and sanctify His Name. We are commanded to love every Jew, and not take revenge or hold a grudge. All of the Torah fits into these two categories.

The point of Duties of the Heart, is to teach us how to have the right intent in the fulfillment of all of the Mitzvot. Before performing any of the commandments, one should pause and think how the act that he is about to do, is designed to bring Him closer to G-d. Having the proper intent, or Kavana, is generally lacking by most Jews.

Perhaps this should be a New Year’s resolution that we show gratitude that we were given the Torah, in the way we observe its Mitzvot.

The greatest feeling of joy and contentment that man can achieve, is when he feels a deep bond and connection with Hashem. The advice and direction of Rabbeinu Bechaye, will help us acquire this cherished connection.

Rejectionist Theory

The last few chapters of the Torah discuss Moshe Rabbeinu’s concern for the future of the Jewish people. He predicts that there will be a time when complacency will cause the nation to turn away from Hashem, that will lead to their being banished from the land.

The Torah goes on to predict that when the nations of the world will witness this banishment, they will draw a fairly obvious conclusion. They will attribute it to the forsaking of G-d’s commandments. They will understand that the lost glory of the Jewish nation is a punishment for their sins.

These observations led to a very flawed conclusion. They used this rejection of the Jewish people as a proof that it was perfectly in order to begin new religions.

The Kuzari clearly clarified their mistaken conclusion. They told their followers that “G-d once loved the Jews, but because of their sins, they were rejected.” Now G-d loves us Christians. Or in later generations, the Muslims made the same claim that once G-d loved the Jews and Christians, but now He has chosen the Muslims.

This “rejectionist theory” was in place for many centuries, and it was used to justify the validity of two of the great religions of the world.

The emergence of the State of Israel blasted a big hole to this theory. This might be the biggest reason why there have been so many non-Jews converting to Judaism.

They have asked their scholars to explain how this so called “rejected” nation have managed to return to Israel. They have caused the desert to bloom and have built magnificent cities. More than seven million Jews live in this land. And the Israel Defense Forces, are the admiration of the world. The Jewish people are not looking very rejected, to say the least.

Since there is no answer to this question, the truth and validity of these other religions has been put into question. They have a great deal of explaining to do!

We understand that the warnings of the Torah have come true. But we also always knew that the G-d of Israel would never reject His people, and we would return. We must be so grateful to be living in such miraculous and amazing times.

Return

We are now in the season that we are supposed to be focused on Teshuva, repentance. We are meant to be grateful that G-d gives us this High Holiday period to do some serious soul searching. We are being granted the possibility of a fresh start and a new beginning. We must never feel that our situation is hopeless and desperate. The gates of repentance are available to everyone.

Chapter 30 in the Book of Devarim, is devoted exclusively to the subject of Teshuva. Moshe Rabbeinu discusses the time when blessings and curses will befall our people. He was speaking of the time when Jews will be banished from Israel and scattered all over the world. Even when we are far away physically and spiritually, we must decide to return to Hashem and His Torah.

Even if the remnants of the Jewish people span from one end of the earth to the other, we must return. Hashem will forgive us and gather us from even the most remote places, such as Ethiopia or far off Indian villages belonging to the Bnei Menashe.

There will be an ingathering of the exiles as Israel is settled by Jews from all over the world. This is one of the most obvious prophecies fulfilled in our lifetimes. This is referred to as קיבוץ גלויות, the return of the exiles.

Teshuva is a form of returning to G-d. We are also assured that this Mitzva of Teshuva is not so far away from us. We must sincerely wish to change our ways, and we will be helped from Above.

This chapter ends with the famous Pasuk that tells us how there are many choices placed before us. There is life and good, or death and evil. We are commanded to “choose life.”

This past year has been very difficult for the Jewish people. Through all of the grief and sadness, we must elevate ourselves and return to G-d. The miraculous physical return of our people, must be accompanied by a spiritual return. It is clear that our choice must be good over evil, and life over death. May the coming year be one that is filled with life and blessings.

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.