The Talmud informs us that a hallmark trait of Divine reward and punishment is a concept known as midda k'negged midda - the reward or punishment is directly related to the act that caused the reward or punishment. Bereishis details the famous story of Adam and Chava eating of the Tree of Knowledge while residing in the Garden of Eden. Sins are perpetrated by both Adam and Chava, punishment is meted out, and banishment to a new life occurs. However, at first glance, it is a bit difficult to discern the midda k'negged midda connection between the sins perpetrated and the punishment received.
The Torah tells us that many trees existed in Gan Eden. Two particular ones emphasized in the verse are the Tree of Life and the Tree of Knowledge - v'etz hachayim besoch hagan v'etz hada'as tov vara. Later, the Torah informs us of the commandment given to Adam - Vayetzav Hashem Elokim al ha'adam leimor mikol etz hagan achol tochel. U'me'etz hada'as tov vara lo tochel mimenu. Adam is commanded not to eat of the Tree of Knowledge. He is not commanded to refrain from eating of the Tree of Life. Yet the punishment given to Adam is that he will not live forever, he will need to work for a living - things that have a direct impact on life expectancy and quality. It seems that it would be more logical to deliver a punishment that impacted Adam's intelligence and knowledge as he violated the commandment of eating from the Tree of Knowledge.
Chava's sin seems to lie in the fact that she violated the same commandment as Adam and then caused her husband to sin as well. Perhaps reliance upon her husband is a punishment that adheres to the concept of midda k'negged midda, but a core component of the punishment -childbirth and rearing - seems to be disconnected from the sin, not conforming to the midda k'negged midda principle.
Aside from the question regarding the relationship between the sins and the subsequent punishments, there also seems to be a difficulty in the flow of the verses. The prelude given to us is that Adam and Chava lived in Gan Eden unabashedly naked. The story proceeds to inform us of the events and the sins, the conversation between Hashem and the respective players in the story, Hashem's questioning of Adam's knowledge of his nakedness, Adam's response, and, ultimately the punishments given to each of the players. The section then concludes with two verses that seem to be in reverse order. The verse tells us vayikra ha'Adam shem ishto Chava ki he haysah aim kol chai - Adam names his wife Chava for she is the mother of all living beings. The next verse states Vaya'as Hashem Elokim l'Adam u'l'ishto kosnos or vayalbishem - Hashem clothes Adam and Chava.
The story begins by telling us that Adam and Chava's nakedness is essential to the upcoming events. This nakedness is what is understood following consumption of the fruit of the Tree of Knowledge; this nakedness is the fact that reveals the sin. Concluding the story with clothing the naked makes perfect sense. However, why does the verse that states Adam's naming Chava interrupt this flow? First the Torah should inform us that they are now clothed and then proceed to inform us of the next stage - Adam naming Chava. This verse does not seem to relate to the story at all. Yet, it is stated before the conclusion of the episode in Gan Eden!
Perhaps the punishment borne by Adam and Chava was not for the sin of violating the commandment to not eat of the Tree of Knowledge. After all, there are numerous instances in Tanach where sins occurred that were followed by repentance and forgiveness. Hashem always affords us the opportunity to repent. Repentance protects us from punishment. Indeed, the medrash explains that the reason Shaul Hamelech had the kingdom taken from him while David Hamelech retained it forever is a result of their reaction after each sinned. When confronted by Shmuel Hanavi regarding his violation of the commandment to destroy Amalek, Shaul responds by first denying he sinned and then blaming the people. In contrast, when confronted by Natan Hanavi regarding his sin with Bat-Sheva, David immediately responds chatasi - I have sinned. David's repentance enables him to keep his kingdom and be considered a model of a baal teshuva.
Here, too, Hashem gives Adam and Chava the opportunity to repent. However, after being confronted by Hashem, Adam immediately blames Chava - ha'isha asher nasata eemadi. Adam does not accept responsibility. Instead, he blames Chava. After Adam's concern about not having a mate and Hashem's gracious provision of one that was etzem me'atzamai - the perfect match, still Adam lacks appreciation for this great gift and blames his life mate for his actions.
Similarly, Chava didn't accept her responsibility. She, too, had a life mate. However, instead of accepting the blame after recognizing her actions, she chooses to entice Adam to sin as well so that she will not suffer punishment alone. It is this post-sin reaction displaying a lack of appreciation for one another that was the sin for which Adam and Chava were punished. The punishments, indeed, fit the crime.
Adam needed to learn to appreciate all that he had. He would learn to appreciate life because it would not last forever. He would learn to appreciate his possessions because he would have to work hard for them.
Chava would learn to appreciate and care for others even more than for herself. She would suffer the pain of childbirth, the difficulties of child rearing and, yet, her children would mean everything to her. She would do anything to protect them from harm to contrast her actions with Adam. Even after all the pain, she would love and cling to her family.
This is why the verse informs us of Adam's naming of Chava prior to completing the story of Gan Eden. Before receiving the blessing of clothing and the forgiveness it brought, Adam needed to show that he learned his lesson. Adam needed to show that he had a great appreciation for Chava and would work with her and for her going forward. Once Adam displays this sense of appreciation by calling her Chava because she is aim kol chai, forgiveness and blessing from Hashem can come.
Thursday, October 11, 2012
Friday, September 21, 2012
Vayeilech
In the opening verses of parshas Veyeilech, there are two sets of phrases that have contradictory elements within them. Moshe begins by telling Bnei Yisrael that he will not accompany them on the rest of their journey as they enter and conquer the land of Israel. Moshe states "lo oochal latzes velavo, vaHashem amar elai lo sa'avor es hayarden hazeh". The first phrase explains that the reason Moshe cannot accompany them is simply that he physically is unable to do so. He is currently 120 years old and incapable of travelling further. The second phrase explains that the reason has nothing to do with physical capabilities but rather the reason he cannot accompany them is because Hashem has forbidden him to do so.
Rashi's approach to these verses is to explain them as statements of fact. Moshe Rabbeinu continues on his quest to prepare Bnei Yisrael for life in the Land of Israel and here, as introductory remarks to the words of encouragement about to come, Moshe states that he will not be accompanying them. Therefore, Rashi explains, these phrase are not contradictory. Rather, the latter phrase merely clarifies the former: Moshe is not able to go -latzes velavo - BECAUSE Hashem has forbade him to do so.
Sforno takes a different approach. The Sforno explains that these phrases - which Rashi explains as introductory remarks - are actually part of the words of encouragement from Moshe Rabbeinu. Moshe is telling Bnei Yisrael that he needs to leave them now for their benefit. Firstly, he is too old to lead them and second, due to Divine decree, they cannot enter Eretz Yisrael with him. Therefore, it is better for them that he does not accompany them.
The next verse has a more blatant contradiction within it. Moshe Rabbeinu tells Bnei Yisrael "HASHEM ELOKECHA HU OVER LEFANECHA hu yashmid es hagoyim ha'eileh milfanecha virishtam YEHOSHUA HU OVER LEFANECHA ka'asher diber Hashem". First Moshe states that Hashem will lead the people into the Land, then he states that Yehoshua will lead them into the Land. Which is it?
The Sforno explains this seeming contradiction consistently with the explanation of the previous contradiction. Moshe continues to encourage Bnei Yisrael by telling them that they should not fret the loss of his leadership because, in fact, a greater Being will lead them into the Land: Hashem himself. Yehoshua will merely act as His messenger - "bemitzvas ha-Kel" - in this regard.
Rashi, though, does not offer an explanation on these verses. Perhaps Rashi's explanation of the previous contradiction naturally flows to this one. The latter phrase merely clarifies the former. Moshe Rabbeinu is telling Bnei Yisrael that they were never really led by him. They were always led by Hashem. Therefore, it is obvious that this verse follows the natural course of events. Bnei Yisrael will continue to be led by Hashem. However, the physical manifestation of that leadership as they enter the Land will be Yehoshua.
Based on this explanation, perhaps we can say that Rashi's approach is similar to the Sforno's. Rashi, too, implies that even these opening verses are words of encouragement. However, his approach to these words of encouragement is slightly different. The Sforno focuses on the future. He explains that Moshe is telling Bnei Yisrael that they are better off without his accompaniment. He will only hold them back. Of course the Sforno agrees that Bnei Yisrael have always been led by Hashem. However, these words of encouragement focus on the natural course of human events that Bnei Yisrael need to accept as they enter the Land. Open miracles like those witnessed in the desert will be diminished. Sustenance will not come from the manna of heaven but rather from working the land. Therefore, the Sforno focuses on the physical, tangible benefits that Moshe is attempting to describe.
Rashi focuses on the thread of Jewish history. These words of encouragement are statements of fact by Moshe Rabbeinu. They explain that our destiny has always been and will always be under the direct guidance and intervention of Hashem. Undoubtedly, life in Eretz Yisrael will be different than life in the desert. Open miracles will be diminished. Nonetheless, we must realize that the guiding, compassionate, loving hand of Hashem remains with us even if we do not always see it. Differing physical manifestations of leadership or life are merely different delivery mechanisms of Hashem's kindness and protection. Even what we might think are physical limitations are actually not. Indeed, anything can be accomplished as long as we fulfill the will of Hashem.
The combination of Rashi's and Sforno's approaches deliver a poignant message. Our lives need to be filled with hishtadlus, with great effort on our part to do everything in our power to achieve personal growth, help our communities, and Klal Yisrael. We must recognize that the physical things granted to us are for our benefit. We just need to find ways to use them properly, appropriately, and optimally. Nonetheless, we must always remember that the guiding, loving hand of Hashem is always with us, encouraging and aiding us on our endeavors to assure that we achieve our goals and attain shefa berachos.
Rashi's approach to these verses is to explain them as statements of fact. Moshe Rabbeinu continues on his quest to prepare Bnei Yisrael for life in the Land of Israel and here, as introductory remarks to the words of encouragement about to come, Moshe states that he will not be accompanying them. Therefore, Rashi explains, these phrase are not contradictory. Rather, the latter phrase merely clarifies the former: Moshe is not able to go -latzes velavo - BECAUSE Hashem has forbade him to do so.
Sforno takes a different approach. The Sforno explains that these phrases - which Rashi explains as introductory remarks - are actually part of the words of encouragement from Moshe Rabbeinu. Moshe is telling Bnei Yisrael that he needs to leave them now for their benefit. Firstly, he is too old to lead them and second, due to Divine decree, they cannot enter Eretz Yisrael with him. Therefore, it is better for them that he does not accompany them.
The next verse has a more blatant contradiction within it. Moshe Rabbeinu tells Bnei Yisrael "HASHEM ELOKECHA HU OVER LEFANECHA hu yashmid es hagoyim ha'eileh milfanecha virishtam YEHOSHUA HU OVER LEFANECHA ka'asher diber Hashem". First Moshe states that Hashem will lead the people into the Land, then he states that Yehoshua will lead them into the Land. Which is it?
The Sforno explains this seeming contradiction consistently with the explanation of the previous contradiction. Moshe continues to encourage Bnei Yisrael by telling them that they should not fret the loss of his leadership because, in fact, a greater Being will lead them into the Land: Hashem himself. Yehoshua will merely act as His messenger - "bemitzvas ha-Kel" - in this regard.
Rashi, though, does not offer an explanation on these verses. Perhaps Rashi's explanation of the previous contradiction naturally flows to this one. The latter phrase merely clarifies the former. Moshe Rabbeinu is telling Bnei Yisrael that they were never really led by him. They were always led by Hashem. Therefore, it is obvious that this verse follows the natural course of events. Bnei Yisrael will continue to be led by Hashem. However, the physical manifestation of that leadership as they enter the Land will be Yehoshua.
Based on this explanation, perhaps we can say that Rashi's approach is similar to the Sforno's. Rashi, too, implies that even these opening verses are words of encouragement. However, his approach to these words of encouragement is slightly different. The Sforno focuses on the future. He explains that Moshe is telling Bnei Yisrael that they are better off without his accompaniment. He will only hold them back. Of course the Sforno agrees that Bnei Yisrael have always been led by Hashem. However, these words of encouragement focus on the natural course of human events that Bnei Yisrael need to accept as they enter the Land. Open miracles like those witnessed in the desert will be diminished. Sustenance will not come from the manna of heaven but rather from working the land. Therefore, the Sforno focuses on the physical, tangible benefits that Moshe is attempting to describe.
Rashi focuses on the thread of Jewish history. These words of encouragement are statements of fact by Moshe Rabbeinu. They explain that our destiny has always been and will always be under the direct guidance and intervention of Hashem. Undoubtedly, life in Eretz Yisrael will be different than life in the desert. Open miracles will be diminished. Nonetheless, we must realize that the guiding, compassionate, loving hand of Hashem remains with us even if we do not always see it. Differing physical manifestations of leadership or life are merely different delivery mechanisms of Hashem's kindness and protection. Even what we might think are physical limitations are actually not. Indeed, anything can be accomplished as long as we fulfill the will of Hashem.
The combination of Rashi's and Sforno's approaches deliver a poignant message. Our lives need to be filled with hishtadlus, with great effort on our part to do everything in our power to achieve personal growth, help our communities, and Klal Yisrael. We must recognize that the physical things granted to us are for our benefit. We just need to find ways to use them properly, appropriately, and optimally. Nonetheless, we must always remember that the guiding, loving hand of Hashem is always with us, encouraging and aiding us on our endeavors to assure that we achieve our goals and attain shefa berachos.
Thursday, September 13, 2012
Netzavim
The most essential part of the Selichos prayer is the portion stating the Thirteen Attributes which are interwoven throughout the Selichos. Chazal inform us that the covenant of the Thirteen Attributes is a covenant of kindness called upon to counteract the attribute of strict justice and enable us to attain forgiveness. Why do we need this special covenant of kindness to help overcome strict justice? After all, there is an initial covenant from Hashem that was integrated into Creation that performs this role. Chazal tell us that - kaviyachol - initially the intent was to create a world operating under the guidelines of strict justice. Ultimately, however, Hashem decided to incorporate the aspect of kindness into the operation of the world. That is why Bereishis begins with the name Elokim alone - signifying the attribute of justice alone - but eventually includes the name of Hashem that signifies the attribute of kindness as well. If the attribute of kindness was included in the creation and nature of the world then why the need for a special covenant of kindness implemented through the Thirteen Attributes?
Moreover, it would logically seem that Selichos should call upon the original covenant of inclusion of kindness made at the time of Creation. After all, it is on Rosh Hashanah when kol ba'ei olam ya'avrun lefanecha - every creature passes before Hashem for judgment. U'vamedinos bo yeameir eizo lara'av v'eizo lasova - all nations are judged as well. Rosh Hashanah is referred to as yom haras olam - the birthday of the world. Particularly, this birthday of creation, when the entire world is judged, seems to be the appropriate time to call upon the covenant of kindness made at the origin of Creation.
Perhaps we can say that the original covenant with Creation was a universal/communal one and on Rosh Hashanah each individual is judged. Therefore, a special covenant related to individuals is appropriate. However, this concept presents an additional conflict. The Halachah informs us that, although much of the Selichos can be said by individuals, the Thirteen Attributes must be said with a minyan quorum. Therefore, it would be difficult to posit that, on the one hand we are seeking a covenant that applies specifically to individuals while, simultaneously, we are choosing a covenant whose recitation cannot be done by individuals but specifically requires a minyan.
Atem nitzavim hayom kulchem lifnei Hashem Elokeichem...l'avracha bibris Hashem Elokecha u'v'aloso asher Hashem Elokecha koreis imcha hayom. The opening section of parshas Nitzavim describes a covenant between Hashem and Bnei Yisrael. A covenant has two sides. Presumably, each side is koreis their part. If that is so, then what is the meaning of the term 'l'avracha' - to pass over, as if to pass over to another covenant? It would make more linguistic sense to use a form of koreis, like lehachrischa to describe Bnei Yisrael's entry into this covenant.
The covenant of the Thirteen Attributes is the first covenant made after receiving the Torah on Har Sinai. There was something about that event that changed not only the status of Bnei Yisrael but the very nature of the world. Prior to receiving the Torah, Bnei Yisrael were just another part of the greater world. The exodus from Egypt made us into a People. However, there were many different People and Nations in the world. Receiving the Torah made us the Chosen People - asher bachar banu mikol ha'amim venasan lanu es toraso.
This change enables us to beseech Hashem on a dual level. We can beseech Hashem on the communal as well as the individual level. Chazal inform us that when we encamped around Har Sinai vayichan sham Yisrael - k'ish echad balev echad - we were a single unit, a People. Additionally, the singular term of vayichan can also imply that there is significance and importance to every individual of Bnei Yisrael. The events at Har Sinai enabled us to 'cross over' - l'avracha - to a different relationship with Hashem, enabling us to attain a covenant of kindness above and beyond the one given to the world at the time of Creation. The covenant of kindness of the Thirteen Attributes is both a communal and individual covenant designated specifically for Bnei Yisrael as an addition to the one received as a member of the community of nations.
It is particularly this covenant that we call upon at this time of year, as we beseech Hashem on both the communal and individual levels to grant us a happy, healthy, sweet year. May we all - as individuals and as Knesses Yisrael - be zocheh to a Shanah tovah umetukah umevurechet.
Moreover, it would logically seem that Selichos should call upon the original covenant of inclusion of kindness made at the time of Creation. After all, it is on Rosh Hashanah when kol ba'ei olam ya'avrun lefanecha - every creature passes before Hashem for judgment. U'vamedinos bo yeameir eizo lara'av v'eizo lasova - all nations are judged as well. Rosh Hashanah is referred to as yom haras olam - the birthday of the world. Particularly, this birthday of creation, when the entire world is judged, seems to be the appropriate time to call upon the covenant of kindness made at the origin of Creation.
Perhaps we can say that the original covenant with Creation was a universal/communal one and on Rosh Hashanah each individual is judged. Therefore, a special covenant related to individuals is appropriate. However, this concept presents an additional conflict. The Halachah informs us that, although much of the Selichos can be said by individuals, the Thirteen Attributes must be said with a minyan quorum. Therefore, it would be difficult to posit that, on the one hand we are seeking a covenant that applies specifically to individuals while, simultaneously, we are choosing a covenant whose recitation cannot be done by individuals but specifically requires a minyan.
Atem nitzavim hayom kulchem lifnei Hashem Elokeichem...l'avracha bibris Hashem Elokecha u'v'aloso asher Hashem Elokecha koreis imcha hayom. The opening section of parshas Nitzavim describes a covenant between Hashem and Bnei Yisrael. A covenant has two sides. Presumably, each side is koreis their part. If that is so, then what is the meaning of the term 'l'avracha' - to pass over, as if to pass over to another covenant? It would make more linguistic sense to use a form of koreis, like lehachrischa to describe Bnei Yisrael's entry into this covenant.
The covenant of the Thirteen Attributes is the first covenant made after receiving the Torah on Har Sinai. There was something about that event that changed not only the status of Bnei Yisrael but the very nature of the world. Prior to receiving the Torah, Bnei Yisrael were just another part of the greater world. The exodus from Egypt made us into a People. However, there were many different People and Nations in the world. Receiving the Torah made us the Chosen People - asher bachar banu mikol ha'amim venasan lanu es toraso.
This change enables us to beseech Hashem on a dual level. We can beseech Hashem on the communal as well as the individual level. Chazal inform us that when we encamped around Har Sinai vayichan sham Yisrael - k'ish echad balev echad - we were a single unit, a People. Additionally, the singular term of vayichan can also imply that there is significance and importance to every individual of Bnei Yisrael. The events at Har Sinai enabled us to 'cross over' - l'avracha - to a different relationship with Hashem, enabling us to attain a covenant of kindness above and beyond the one given to the world at the time of Creation. The covenant of kindness of the Thirteen Attributes is both a communal and individual covenant designated specifically for Bnei Yisrael as an addition to the one received as a member of the community of nations.
It is particularly this covenant that we call upon at this time of year, as we beseech Hashem on both the communal and individual levels to grant us a happy, healthy, sweet year. May we all - as individuals and as Knesses Yisrael - be zocheh to a Shanah tovah umetukah umevurechet.
Wednesday, September 5, 2012
Ki Tavo
The parsha of Ki Tavo opens with two commandments: mikra bikurim - the commandment to express a specific statement upon bringing the bikurim to the Beis HaMikdash, and vidui maaser - the commandment to make certain statements upon the completion of separating the special maaser after the third and sixth year of the shemittah cycle. The commandments of actually bringing the bikurim and separating maaser were given earlier in the Torah. Why, then, are the commandments regarding the necessary statements not given until now?
The statement necessary when bringing the bikurim is one that connects the one bringing the bikurim to the history of the Jewish people. Upon completing the commandment of vidui maaser, Moshe Rabbeinu tells Bnei Yisrael that we need to obey all the commandments given. He then uses a phrase v'laleches bidrachav. The Ramban explains that this means that we must act kindly with one another - v'tigmalu chesed ish es re'ehu. What is the significance of the bikurim connecting us to our history and what is the connection of vidui ma'aser connecting us to each other?
Parshas Ki Savo is often the parsha read on the Shabbos before we recite selichos. In explaining the essence of the commandment of mikra bikurim - the requirement to make specific statements upon bringing the bikurim to the Beis Ha Mikdash - the Sefer Hachinuch states lefi sheha'adam me'orer machshevosav u'metzayer bilvavo ha'emes b'koach divrei piv. A person awakens and defines the feelings in the depths of his heart through the power of his speech. We firmly establish our appreciation for all that Hashem has done for us by articulating those feelings in words. Therefore, we are commanded to articulate the statement of our history, in appreciation of all that Hashem has done for us and our ancestors throughout history enabling us to reach this goal.
Perhaps the statement regarding vidui ma'aser is done for similar reasons. We articulate our adherance to the nuances of the commandments and communicate our desire for Divine blessings. These two commandments are both given so that we can articulate the true feelings in our hearts.
Although the commandments to perform the actual mitzva of bikurim and the mitzva of maasers are given earlier, the commandments regarding the statements specifically wait for the time of year when articulating the feelings in the depths of our hearts is of utmost importance. As we get closer to the High Holidays we enhance our prayers with selichos. Selichos are a method of pouring out our hearts before Hashem as we prepare for the Yom Hadin. Understanding the need to properly articulate these feelings (even if it's through the wordless method of tekias shofar) is essential at this time of year. Therefore, these mitzvos, which emphasize this trait, are given in Ki Savo, as we prepare for selichos.
Similarly, the Torah informs us of the right mindset to have as we enter selichos through these commandments. We are implored to remember where we came from and what we are part of. We must remember our history and become part of Knesses Yisrael. Associating with Knesses Yisrael does not merely mean to do so in the context of the present. It also means associating with the timelessness of the Jewish people, associating with its rich history, its trials and tribulations throughout history, and taking responsibility and pride in its optimistic, redemptive future. Mikra Bikurim prepares us for this association.
Additionally, we are implored to connect with our present Knesses Yisrael situation as well. Concern for one another is an essential element for forgiveness and success. The commandment of vidui ma'aser is immediately followed by the charge from Moshe Rabbeinu to do kindeness ish es re'ehu, one with another. Concern for our fellow is a prerequisite for all our upcoming requests.
Therefore, these two commandments were 'saved' for parshas Ki Savo, so that two essential elements assuring success in our prayers at this time of year - beginning with selichos - are articulated and established in our hearts and minds, assuring that we will be granted a Shanah tovah u'metukah, u'mevurechet.
The statement necessary when bringing the bikurim is one that connects the one bringing the bikurim to the history of the Jewish people. Upon completing the commandment of vidui maaser, Moshe Rabbeinu tells Bnei Yisrael that we need to obey all the commandments given. He then uses a phrase v'laleches bidrachav. The Ramban explains that this means that we must act kindly with one another - v'tigmalu chesed ish es re'ehu. What is the significance of the bikurim connecting us to our history and what is the connection of vidui ma'aser connecting us to each other?
Parshas Ki Savo is often the parsha read on the Shabbos before we recite selichos. In explaining the essence of the commandment of mikra bikurim - the requirement to make specific statements upon bringing the bikurim to the Beis Ha Mikdash - the Sefer Hachinuch states lefi sheha'adam me'orer machshevosav u'metzayer bilvavo ha'emes b'koach divrei piv. A person awakens and defines the feelings in the depths of his heart through the power of his speech. We firmly establish our appreciation for all that Hashem has done for us by articulating those feelings in words. Therefore, we are commanded to articulate the statement of our history, in appreciation of all that Hashem has done for us and our ancestors throughout history enabling us to reach this goal.
Perhaps the statement regarding vidui ma'aser is done for similar reasons. We articulate our adherance to the nuances of the commandments and communicate our desire for Divine blessings. These two commandments are both given so that we can articulate the true feelings in our hearts.
Although the commandments to perform the actual mitzva of bikurim and the mitzva of maasers are given earlier, the commandments regarding the statements specifically wait for the time of year when articulating the feelings in the depths of our hearts is of utmost importance. As we get closer to the High Holidays we enhance our prayers with selichos. Selichos are a method of pouring out our hearts before Hashem as we prepare for the Yom Hadin. Understanding the need to properly articulate these feelings (even if it's through the wordless method of tekias shofar) is essential at this time of year. Therefore, these mitzvos, which emphasize this trait, are given in Ki Savo, as we prepare for selichos.
Similarly, the Torah informs us of the right mindset to have as we enter selichos through these commandments. We are implored to remember where we came from and what we are part of. We must remember our history and become part of Knesses Yisrael. Associating with Knesses Yisrael does not merely mean to do so in the context of the present. It also means associating with the timelessness of the Jewish people, associating with its rich history, its trials and tribulations throughout history, and taking responsibility and pride in its optimistic, redemptive future. Mikra Bikurim prepares us for this association.
Additionally, we are implored to connect with our present Knesses Yisrael situation as well. Concern for one another is an essential element for forgiveness and success. The commandment of vidui ma'aser is immediately followed by the charge from Moshe Rabbeinu to do kindeness ish es re'ehu, one with another. Concern for our fellow is a prerequisite for all our upcoming requests.
Therefore, these two commandments were 'saved' for parshas Ki Savo, so that two essential elements assuring success in our prayers at this time of year - beginning with selichos - are articulated and established in our hearts and minds, assuring that we will be granted a Shanah tovah u'metukah, u'mevurechet.
Friday, August 31, 2012
Ki Tetzei
Towards the end of Parshas Ki Tetzei, the Torah delivers two commandments related to the ger, yasom, and almanah - the stranger, orphan, and widow. The first commandment relates to judgments. Lo sateh mishpat. The subsequent lesson delivered after the commandment states vezacharta ki eved hayisa b'Mitzrayim vayifdacha Hashem Elokecha misham al ken anochi metzavcha la'asos es hadavar hazeh - remember that you were slaves in Egypt and Hashem redeemed you from there, Therefore, I command you to perform this act.
Immediately following these verses, the Torah delivers the commandment to leave some of the harvest to the stranger, orphan, and widow. The subsequent statement is almost identical to the first: vezacharta ki eved hayisa b'eretz Mitzrayim al ken anochi metzavcha la'asos es hadavar hazeh. There are two subtle differences between this phrase and the one stated regarding judgments. This second phrase does not include the passage stating the Divine redemption from Egypt and, second, this second phrase includes the word eretz - land - when referring to Egypt whereas the first verse does not. Why are there these two slight differences?
Zechirah - remembering - is an integral part of Judaism. Often, we employ memory to remind us of events and stimulate us to action. Zechiras yetzias Mitzraym, zecher l'Mikdash are all memories that are utilized to stimulate action on our part. However, there are times when we are implored to remember not to spur us to action but rather to remind us what we should not do.
These verses do not refer to the exile from Egypt. Instead, they require us to remember our lives while dwelling in Egypt. The verses commanding us to act kindly in judgment ask us to remember our Egyptian experience. We are asked to remember the persecution and inequality that we suffered while enslaved and treated as a sub-human component of Egyptian society. Though, too often, upon removing the shackles of enslavement, a persecuted people lashes out and avenges its plight with as great a cruelty as they endured, the Torah commands us to do the opposite. We must remember the pain and suffering we endured while enslaved in Egypt specifically so that we will not do the same to others. We are commanded to do so by Hashem Who redeemed us from that enslavement. As an act of appreciation for this salvation, we are commanded to adhere to the laws.
This command refers to a general outlook on life. We are required to remember the overall plight of persecution and enslavement. We are required to remember that we were fortunate enough to be redeemed from it by Hashem. Therefore, we must treat others in a way that will not inflict the pain that we had to persevere unto others.
The second commandment requires to remember not just the general picture of persecution and enslavement but also the daily life experiences while living in Egypt; the struggles for food, sustenance, basic life necessities. We need to remember the cruelty, the harsh laws, the corruption that occurred daily so that we will avoid those same pitfalls in our own society.
The first commandment includes a reference to the redemption from Egypt and refers to Mitzrayim not merely as a land but also as an idea. The general ideas of life in Egypt must be incorporated into our minds so that we do not develop a society that is similar to Egypt. The second commandment asks us to remember details of life in the land of Egypt itself. Therefore, it emphasizes the word eretz - land- and need not include the redemption. Focus is to be made on life in the land of Egypt so that we will institute specific laws and rules that avoid the cruelty experienced during Egyptian bondage.
The subtle differences implore us to remember the overall Egyptian experience as well as the details of that experience so that we will create a society and communities of justice and fairness, ultimately bringing the ultimate redemption.
Immediately following these verses, the Torah delivers the commandment to leave some of the harvest to the stranger, orphan, and widow. The subsequent statement is almost identical to the first: vezacharta ki eved hayisa b'eretz Mitzrayim al ken anochi metzavcha la'asos es hadavar hazeh. There are two subtle differences between this phrase and the one stated regarding judgments. This second phrase does not include the passage stating the Divine redemption from Egypt and, second, this second phrase includes the word eretz - land - when referring to Egypt whereas the first verse does not. Why are there these two slight differences?
Zechirah - remembering - is an integral part of Judaism. Often, we employ memory to remind us of events and stimulate us to action. Zechiras yetzias Mitzraym, zecher l'Mikdash are all memories that are utilized to stimulate action on our part. However, there are times when we are implored to remember not to spur us to action but rather to remind us what we should not do.
These verses do not refer to the exile from Egypt. Instead, they require us to remember our lives while dwelling in Egypt. The verses commanding us to act kindly in judgment ask us to remember our Egyptian experience. We are asked to remember the persecution and inequality that we suffered while enslaved and treated as a sub-human component of Egyptian society. Though, too often, upon removing the shackles of enslavement, a persecuted people lashes out and avenges its plight with as great a cruelty as they endured, the Torah commands us to do the opposite. We must remember the pain and suffering we endured while enslaved in Egypt specifically so that we will not do the same to others. We are commanded to do so by Hashem Who redeemed us from that enslavement. As an act of appreciation for this salvation, we are commanded to adhere to the laws.
This command refers to a general outlook on life. We are required to remember the overall plight of persecution and enslavement. We are required to remember that we were fortunate enough to be redeemed from it by Hashem. Therefore, we must treat others in a way that will not inflict the pain that we had to persevere unto others.
The second commandment requires to remember not just the general picture of persecution and enslavement but also the daily life experiences while living in Egypt; the struggles for food, sustenance, basic life necessities. We need to remember the cruelty, the harsh laws, the corruption that occurred daily so that we will avoid those same pitfalls in our own society.
The first commandment includes a reference to the redemption from Egypt and refers to Mitzrayim not merely as a land but also as an idea. The general ideas of life in Egypt must be incorporated into our minds so that we do not develop a society that is similar to Egypt. The second commandment asks us to remember details of life in the land of Egypt itself. Therefore, it emphasizes the word eretz - land- and need not include the redemption. Focus is to be made on life in the land of Egypt so that we will institute specific laws and rules that avoid the cruelty experienced during Egyptian bondage.
The subtle differences implore us to remember the overall Egyptian experience as well as the details of that experience so that we will create a society and communities of justice and fairness, ultimately bringing the ultimate redemption.
Thursday, August 23, 2012
Shoftim
Parshas Shoftim describes the laws of annointing a king. The Torah seems to imply that there is a need to have a king rule the people once we have established ourselves in the Land. Yet, in Sefer Shmuel, Bnei Yisrael are rebuked for requesting a king to rule over them. One of the answers to this apparent contradiction bases its reasoning on specific words used in the command in parshas Shoftim versus those used in the request in Sefer Shmuel. In parshas Shoftim we are told som tasim ALECHA melech - we are to place a king UPON us. Whereas the request in sefer Shmuel utilizes the term lanu - for us - rather than alecha - upon us. The term alecha implies an understanding that the king is above us. He is the ruler and we are his subjects. As long as he adheres to the laws of the Torah, his authority is unquestioned and final. However, the term lanu implies that the king works for us, for the people. Therefore, the request was that the king should do the people's bidding and submit to the will of the people rather than being the authoritative figure described in the commandment.
In further detailing the laws of the king, the Torah warns the king l'vilti rum levavo me'echav - not to become haughty and pompous and raise himself above his brethren. This concept seems to contradict the previously stated distinction of the words alecha and lanu and the underlying premise that the king is supposed to be 'upon' the people, above them as ruler. Which one is it? Is the king supposed to be with us or above us?
A bit later in the parsha, the laws of war are discussed. The Torah tells us that prior to embarking on a military campaign, a rallying speech is given by the Kohen hamashuach encouraging the people to be confident in victory for Hashem leads them in battle and will assure victory. The verse tells us that the opening phrase of the Kohen's speech is shema Yisrael. The Talmud explains that this informs Bnei Yisrael that even if they only possess the merit of reciting the Shema they are still worthy of Divine salvation.
After this speech, the officers of the people continue by informing Bnei Yisrael of those who should return home and not accompany the army into battle. The last category of the excused are described as mi ha'ish hayarei v'rach halevav - those who are afraid. The Talmud explains that this means that those who are afraid that their sins will prevent them from exiting the battle unscathed are excused. The Talmud then questions what sins would be ones to be afraid of and responds that even a sin as seemingly minor as speaking between putting on the tefilin shel yad and the tefillin shel rosh without repeating a blessing is one to fear.
Didn't the Talmud just state that even the merit of merely reciting Shema was sufficient to assure salvation? It seems that one need not do more than that. Yet, the Talmud then states that even the slightest sin could potentially ruin the other merits and prevent victory. Which is it?
Chazal explain that Jewish royalty is, in a sense, a manifestation of malchus shamayim. The role of the king is to assure that Bnei Yisrael properly observe Torah and mitzvos. The honor given to the human king aids us in honoring Hashem. Therefore, a king who attempts to pardon his honor ein kvodo machul - the pardon is not valid. After all, it is not his honor to pardon. It is the honor of Hashem. The result of this attitude towards Jewish royalty is that all - both the king and the people - are commanded to give the proper honor to malchus shamayim. The laws pertaining to the king as well as the laws pertaining to the people emphasize this point, they just manifest themselves in different ways. The people are required to accept the rule of the king upon themselves since this rule is actually malchus shamayim, which the king is charged with upholding. Asking the king to submit to our will is comparable to asking malchus shamayim to submit to our will. Nonetheless, the king is equally enjoined to sumbit to malchus shamayim. He must remain humble and modest and understand that, he too, must submit to the will of Hashem and is implored not to become haughty.
This idea is correlated to the preparations for war. War carries with it the danger of assuming kochi v'otzem yadi asah li es hachayil hazeh. People, armies, kings can assume that it was their power, preparation, or strategy that caused the victory. Therefore, the Torah informs us that the most important factoid for one to have upon entering the battlefield is that ultimate victory is in the hands of Hashem. Therefore, the opening phrase of the Kohen's speech is Shema Yisrael. If we have the merit of saying the Shema every day with unwavering belief and confidence, if we state that phrase with understanding that Hashem Elokeinu Hashem Echad, if we accept ol malchus shamayim daily with belief that Hashem controls everything, then we can be confident of victory on the battlefield as well. That single merit, that unwavering faith and belief, is enough to overcome all other flaws, shortcomings, and mistakes.
However, if even after we have heard the words of the Kohen and are assured that unwavering belief and faith will win the day, we still are yarei and rach levav - we are still filled with fear and trepidation - then that is a sign that our belief is lacking. If our belief is lacking then even the slightest sin is one to fear. As with the appointment of a king, everything is determined by our commitment and submission to malchus shamayim.
If the king sumbits to malchus shamayim, the people do the same and manifest this through observance of Torah and mitzvos as well as adhering to the Torah-based instructions of the king, then the merit of reciting the Shema daily with belief and conviction will overcome all other shortcomings and assure Divine salvation in all of our endeavors.
In further detailing the laws of the king, the Torah warns the king l'vilti rum levavo me'echav - not to become haughty and pompous and raise himself above his brethren. This concept seems to contradict the previously stated distinction of the words alecha and lanu and the underlying premise that the king is supposed to be 'upon' the people, above them as ruler. Which one is it? Is the king supposed to be with us or above us?
A bit later in the parsha, the laws of war are discussed. The Torah tells us that prior to embarking on a military campaign, a rallying speech is given by the Kohen hamashuach encouraging the people to be confident in victory for Hashem leads them in battle and will assure victory. The verse tells us that the opening phrase of the Kohen's speech is shema Yisrael. The Talmud explains that this informs Bnei Yisrael that even if they only possess the merit of reciting the Shema they are still worthy of Divine salvation.
After this speech, the officers of the people continue by informing Bnei Yisrael of those who should return home and not accompany the army into battle. The last category of the excused are described as mi ha'ish hayarei v'rach halevav - those who are afraid. The Talmud explains that this means that those who are afraid that their sins will prevent them from exiting the battle unscathed are excused. The Talmud then questions what sins would be ones to be afraid of and responds that even a sin as seemingly minor as speaking between putting on the tefilin shel yad and the tefillin shel rosh without repeating a blessing is one to fear.
Didn't the Talmud just state that even the merit of merely reciting Shema was sufficient to assure salvation? It seems that one need not do more than that. Yet, the Talmud then states that even the slightest sin could potentially ruin the other merits and prevent victory. Which is it?
Chazal explain that Jewish royalty is, in a sense, a manifestation of malchus shamayim. The role of the king is to assure that Bnei Yisrael properly observe Torah and mitzvos. The honor given to the human king aids us in honoring Hashem. Therefore, a king who attempts to pardon his honor ein kvodo machul - the pardon is not valid. After all, it is not his honor to pardon. It is the honor of Hashem. The result of this attitude towards Jewish royalty is that all - both the king and the people - are commanded to give the proper honor to malchus shamayim. The laws pertaining to the king as well as the laws pertaining to the people emphasize this point, they just manifest themselves in different ways. The people are required to accept the rule of the king upon themselves since this rule is actually malchus shamayim, which the king is charged with upholding. Asking the king to submit to our will is comparable to asking malchus shamayim to submit to our will. Nonetheless, the king is equally enjoined to sumbit to malchus shamayim. He must remain humble and modest and understand that, he too, must submit to the will of Hashem and is implored not to become haughty.
This idea is correlated to the preparations for war. War carries with it the danger of assuming kochi v'otzem yadi asah li es hachayil hazeh. People, armies, kings can assume that it was their power, preparation, or strategy that caused the victory. Therefore, the Torah informs us that the most important factoid for one to have upon entering the battlefield is that ultimate victory is in the hands of Hashem. Therefore, the opening phrase of the Kohen's speech is Shema Yisrael. If we have the merit of saying the Shema every day with unwavering belief and confidence, if we state that phrase with understanding that Hashem Elokeinu Hashem Echad, if we accept ol malchus shamayim daily with belief that Hashem controls everything, then we can be confident of victory on the battlefield as well. That single merit, that unwavering faith and belief, is enough to overcome all other flaws, shortcomings, and mistakes.
However, if even after we have heard the words of the Kohen and are assured that unwavering belief and faith will win the day, we still are yarei and rach levav - we are still filled with fear and trepidation - then that is a sign that our belief is lacking. If our belief is lacking then even the slightest sin is one to fear. As with the appointment of a king, everything is determined by our commitment and submission to malchus shamayim.
If the king sumbits to malchus shamayim, the people do the same and manifest this through observance of Torah and mitzvos as well as adhering to the Torah-based instructions of the king, then the merit of reciting the Shema daily with belief and conviction will overcome all other shortcomings and assure Divine salvation in all of our endeavors.
Wednesday, August 15, 2012
R'eh
Parshas R'eh leads with a vision of the spiritual climax of the journey of Bnei Yisrael that began with the exodus from Egypt. V'hayah ki y'viacha Hashem Elokecha el ha'aretz asher ata ba shamah l'rishtah...ki im el hamakom asher yivchar Hashem Elokeichem mikol shivteichem lasum es shmo sham l'shichno sidrashu uvasa shamah. Bnei Yisrael are about to enter the Holy Land and are assured that there will be a special place in this special land: the place of the Beis HaMikdash.
As we reach this spiritual climax the Torah informs us of two interesting, seemingly mundane, laws. Firstly, although prior to the building of the Beis HaMikdash people were allowed to bring certain sacrifices anywhere in the land, after the building of the Beis HaMikdash the bringing of sacrifices was restricted to the confines of the Beis HaMikdash.
Second, although prior to the building of the Beis HaMikdash if one wanted to have a meal of meat he was required to bring a korban Shelamim (no meat was allowed to be eaten if it was not part of a korban), afterwards Bnei Yisrael would be allowed to eat meat through the laws of shechitah wherever they reside, rather than bringing a korban.
Why, at this wondrous moment of spirituality informing us of the building of the Beis HaMikdash where the shechinah will reside in this world, does the Torah limit the kedusha of korbanos to the one site and introduce the seemingly mundane laws of shechitah - laws that change the previous status of kedusha through the bringing of korbanos to the secular one of shechitah?
The Torah is teaching us two lessons. Once we enter Eretz Yisrael and are no longer constantly receiving overt miracles in every aspect of life, like the manna, or living under the ananei hakavod, then we need to grasp reality. This transition has two parts. The first is a realization that seemingly mundane, secular, unholy acts can actually be made holy and sacred. Shechitah, if done according to the dictates of halachah, raises the seemingly mundane act of slaughter into one that resembles a korban. Indeed, Chazal explain that this is the reason why the laws of shechitah are introduced here, in connection to korbanos. Therefore, it is specifically now when we enter the Land and are told of the building of the Beis HaMikdash that the Torah needs to inform us that the Beis HaMikdash is not the only holy place. We need to infuse kedusha into each and every part of our lives in each and every place that we are, even if it is the seemingly most physical, mundane act like eating.
But there is a second lesson. Even though every part of our lives needs to be infused with kedusha, we must recognize that there are times and places of greater kedusha. Therefore, we must set aside times and specific places to reach greater levels of kedusha. These times and places are to be the instruments to stimulate us to greater levels even after we are removed from those times and places. They are to be used to springboard us to the next plateau of holiness in which we can establish ourselves until we can move to a higher one.
Shabbos is holier than other days of the week. Batei Medrash, shuls are holier than our offices. We need to incorporate the holiness of Shabbos and the beis medrash into our weekdays and homes and offices so that we can bring greater kedusha to each part of our lives. And then, each Shabbos, each time we enter the beis medrash, we are implored to strive to reach the holiness it represents and raise ourselves, even slightly, to another plateau.
The Torah is not limiting the kedusha through these two laws. Instead, it is expanding it by introducing kedusha to our non-miraculous, everyday lives. It is giving us the formula to turn every facet of our lives into ones that are infused with kedusha.
As we reach this spiritual climax the Torah informs us of two interesting, seemingly mundane, laws. Firstly, although prior to the building of the Beis HaMikdash people were allowed to bring certain sacrifices anywhere in the land, after the building of the Beis HaMikdash the bringing of sacrifices was restricted to the confines of the Beis HaMikdash.
Second, although prior to the building of the Beis HaMikdash if one wanted to have a meal of meat he was required to bring a korban Shelamim (no meat was allowed to be eaten if it was not part of a korban), afterwards Bnei Yisrael would be allowed to eat meat through the laws of shechitah wherever they reside, rather than bringing a korban.
Why, at this wondrous moment of spirituality informing us of the building of the Beis HaMikdash where the shechinah will reside in this world, does the Torah limit the kedusha of korbanos to the one site and introduce the seemingly mundane laws of shechitah - laws that change the previous status of kedusha through the bringing of korbanos to the secular one of shechitah?
The Torah is teaching us two lessons. Once we enter Eretz Yisrael and are no longer constantly receiving overt miracles in every aspect of life, like the manna, or living under the ananei hakavod, then we need to grasp reality. This transition has two parts. The first is a realization that seemingly mundane, secular, unholy acts can actually be made holy and sacred. Shechitah, if done according to the dictates of halachah, raises the seemingly mundane act of slaughter into one that resembles a korban. Indeed, Chazal explain that this is the reason why the laws of shechitah are introduced here, in connection to korbanos. Therefore, it is specifically now when we enter the Land and are told of the building of the Beis HaMikdash that the Torah needs to inform us that the Beis HaMikdash is not the only holy place. We need to infuse kedusha into each and every part of our lives in each and every place that we are, even if it is the seemingly most physical, mundane act like eating.
But there is a second lesson. Even though every part of our lives needs to be infused with kedusha, we must recognize that there are times and places of greater kedusha. Therefore, we must set aside times and specific places to reach greater levels of kedusha. These times and places are to be the instruments to stimulate us to greater levels even after we are removed from those times and places. They are to be used to springboard us to the next plateau of holiness in which we can establish ourselves until we can move to a higher one.
Shabbos is holier than other days of the week. Batei Medrash, shuls are holier than our offices. We need to incorporate the holiness of Shabbos and the beis medrash into our weekdays and homes and offices so that we can bring greater kedusha to each part of our lives. And then, each Shabbos, each time we enter the beis medrash, we are implored to strive to reach the holiness it represents and raise ourselves, even slightly, to another plateau.
The Torah is not limiting the kedusha through these two laws. Instead, it is expanding it by introducing kedusha to our non-miraculous, everyday lives. It is giving us the formula to turn every facet of our lives into ones that are infused with kedusha.
Subscribe to:
Posts (Atom)