Category: Teachings on Devarim (Deuteronomy)

Parshat Ki Tavo Elul 5768-2008 Hashem created this world through the method of dichotomy, thus we can distinguish good from evil. We are all familiar with the concept of opposites- black and white, physical and spiritual, the giver and receiver, the strong and weak, wealthy and poor, in haste and slowness, etc… It is said that often opposites are attracted to each other. When Avraham Avinu (Abraham) went east he brought with him many presents; he divulged secrets of the hidden Torah. These eventually became incorporated into ancient Chinese traditions, who in fact divide the world into 2 forces, yin and yang. What we know about yin and yang is that they are positive and negative forces that act together in order to create energy. These two forces are in constant movement and are at battle to gain dominance .The aim is to achieve a balance that creates a supportive, nurturing environment. Har Gerizim and Har Eval are the two mountains that reside side by side in the center of the Land of Israel representing the two forces of the blessings and the curses. Here, Am Yisrael were given again the Torah, this time in the Land itself while they themselves participated in the actual blessings and curses. This Torah was and indeed is a living contract about worshiping G-d through actions, in creating an environment in which positive G-dly energy flows to achieve the kingdom of G-d in the world. When Am Yisrael do all that they are commanded, they are blessed with an easy and secure passage through life. However, if they “tip the scale” and ignore Hashem’s commandments, evil will dominate, and they will be cursed with only tragedy. It doesn’t mean that Har Eval is an evil place or that Har Gerizim is a good place. They are both very good holy places in the Land of Israel, their holiness no less apparent today than days old. They are monuments that testify history, then now and forever. It goes without saying that what comes to mind is the blessing given to this place, “Shechem echad al achecha”- one shechem. Yes, two forces exist but our goal for torah loving people is to choose good, unite and become one unit. Dear readers, To actually read the parsha and look at it from our window here in Itamar, wow! We contemplate the energies sizzling up out of these mountains every day, every season, during every simcha and every heart break (our rav- Harav Binyamin Herling- was killed on Har Eval 7 years ago). It has been incredible and I wish more of you can experience it. To try and fathom why anyone in the world would call it another place belonging to another people is baffling to me. When Hashem betrothed Himself to the Jewish people he did so LE’OLAM- forever. There are several replacement theologies that have gone on since we were thrown out of our Land because of our sins 2,000 years ago. Some say that we are no longer the chosen people. Some say this land does not belong to us anymore. WE SAY however, Hashem is engaged to us LE’OLAM- forever. The Torah is a formula for how to live. It is not just believing but it is a lot of doing. Where is it done? Well, just read the parsha. Every Shabbat we read these portions that are talking about REAL places. We have returned to your desolate cities and we too (the Jewish people that live here) are a testimony to our covenant with Hashem. This is not Narnia and I am not about to crawl out of a closet, it’s only a dream come true. Shabbat Shalom- Leah Goldsmith

Parshat Shoftim Elul 5768-2008 “When you shall besiege a city for a long time in making war against it to take it, you shall not destroy its trees by forcing an axe against them, for you may eat of them. You shall not cut them down, for the tree of the field is like a man…” The Torah compares the soul of man to the life force of the fruit bearing tree. This is done on the backdrop of the battlefield of our parsha(weekly portion). Our sages bring down that the armed conflict of war is won when the arm and head become partners against the adversary. This is best demonstrated in the mitzvah of tefillin that are worn on the arm and head – the symbols of true righteousness and judgment in serving Hashem. When man wears the tefillin he can remove false pride and concentrate his intentions on not what he has achieved, but that that the Almighty brings him his achievement. He knows (in his head as he ties his arm) that Hashem is totally there for him, his appeal to arms is in the name of G-d. This is the connection between the arm and head at the hands of faith. Every morning when this is done it is likened to pouring water into the soul, revitalizing it and bringing it to life. A perfect example of this is King David who managed all of his operations and maneuvers (including in his personal life) in complete faith. He lived a life of complete self sacrifice, and was preserved because of his direct grasp of the concept of Hashem leading his victory. (We remember when he comes against Goliath he says that he doesn’t come by himself but in the name of Hashem who will fight the battle). David perceived that all of reality relies totally on Him- Hashem, examples of trials being family issues (in which there were many), usual kingly duties and intrigues, standard offense warfare, preventive warfare, to other realms of psychological warfare like contending with the yeitzer hara(evil urge). He wrote his book of Psalms as a direct response to these threats, demonstrating completely receiving the yoke of heaven. This perception of the Divine brought him to an embodiment of complete victory in ALL of his wars. When a person is faced with torment, whether it be on his job, within his family, close environment, or on a wider range like government, national, international, he can win when he cancels his self will (ratzon atzmi). This rectifies him and brings him to a higher place. When he stands stubbornly stuck in the predicament, sure of his being shortchanged, right, unforgiving, feeling no justice- he cannot win. How does the tree fit in here? The Ba’al Shem Tov brings down from the holy Zohar that food is full of spiritual sparks. Therefore without knowing why a person becomes hungry he has an inner need to receive these sparks, more than just physical hunger. Plants, fruits and vegetation are on a higher level than meat. They are witnesses to the shorshut elokit- of Hashem rooting himself in the lower world. Hashem built this lower world on the crust of earth in order for us to feel Him. If He would disguise Himself in heaven, it would only be for angels to enjoy Him. Here we feel Him. A tree has arms that reach down and drink the life force found in the lower levels of the earth. If there is no water, there is no fruit. A person serves Hashem through yeitzer tov but the real test is can we serve him when there us a war within us, when we have a yeitzer ra, when we are on a lower step? Our job is to win the war by climbing humbly back up the steps. This is a strong form of worship because serving G-d does not only happen when we are clear headed, level headed. Winning the war occurs when we feel so low, we actually reach to the roots, the lowest place in the low world even covered by the crust. Then we triumph. We are standing in preparation for the Days of Judgment and a new year. We are in the month of Elul. This is a good time to fix and forgive. Let bygones be bygones. A person is likened to a tree. In order to grow he needs water. It doesn’t matter if it’s tap water, mineral water, Perrier, Holy water or even dirty water. It all works because in all cases the tree, as long as it is watered gives sweet fruit. “I will make thee and the environs of My hill a blessing. I will send rain in its season, rains that bring blessing. The trees of the field shall yield their fruit and the Land shall yield its produce and My people shall be secure on its own soil”- Ezekiel 34:26-28 Let us imitate this imagery. If dirty water is dumped on you, you can react as if it were any other water. You can cancel torment, swallow your pride and win the war. This is the water of life. The head of the tree gives fruit but the arms bring it life sustenance from the low places of the earth. (Does this remind you of the double blessing given to the portion of Josef?) Shabbat Shalom- Leah Goldsmith

Parashat Eikev Thursday, August 2, 2007

  In this week’s Torah portion, parashat Eikev, we read about how Hashem loves the convert and provides him with bread and raiment.  (See chap.10, verse 18.)  In the next verse (19), we are commanded to love the convert, since we ourselves were strangers in the land of Egypt.  Similarly, Exodus 23, verse 9 commands, “Never oppress converts.  You know what it’s like to be foreigners, because you were foreigners in Egypt.”   There are many other verses in the Torah stressing the special treatment to be afforded to converts.

    The Hebrew word for convert is ger, which also means stranger.  Sometimes ger is misinterpreted to mean stranger when it is meant to be understood as convert.  The Torah has already commanded us to love our neighbor as we love ourselves.  We are also commanded not to oppress our neighbor.  (Leviticus, 25, verses 14 and 17.)  But the Torah makes a point of singling out the ger, and gives the reason:  because you were strangers in Egypt. 

    Just as we felt out of place in Egypt, a convert feels out of place both in his new environment and in his former one.  He (or she) has possibly endured great suffering by leaving his homeland and people and no doubt is frowned upon by those from whom he has separated himself.  Meanwhile, he must cope with his new situation as a Jew, another trying challenge.  He may feel as if he is in a weak position, insecure and out of place.  It may take many years to adjust to his new situation.  Thus the Torah demands that we be extra sensitive when relating to the Ger.  By emphasizing our former status as strangers in Egypt, the Torah reminds us to identify with those in similar distress. 

    Since Gerim often have old habits to break and are not yet fully versed in Jewish laws and practice, their new co-religionists may not be as supportive as they should be.  Therefore, G-d reminds us that in Egypt we ourselves stooped down to 49 levels of impurity.  That being the case, we have no right to adopt a holier-than-thou attitude.  Hashem took us out of the mud and turned us into a nation of kings.  His is the way we must adopt towards the Ger. 

    According to the kabala, Gerim come from the souls which dispersed from Adam after his sin and became entrapped in husks (klipot).  Gerim come from especially holy souls which had the strength to pull away from the husks.  (See Or HaChaim HaKadosh on Genesis, 49, 9.)  Yitro, for example, was already pulling away from the local practices even before he met Moshe, as evidenced by the nasty behavior of the shepherds towards his daughters. 

    The word ger is mentioned for the first time in Genesis, 15, verse 13, when G-d says to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed for four hundred years.”  The Talmud, in tractate Nedarim 32, asks why Avraham was punished with the enslavement of his descendants for so many years.  Rabi Elazar says it’s because when the King of Sodom said to Abram , “Give the people to me and take the goods for yourself (Genesis, 14:21),” Abraham agreed to transfer his prisoners of war to the King of Sodom.  Apparently, these people wanted to cleave to Avraham.  If he’d held on to them, he might have been able to bring them close to G-d.  

    The Torah is telling us that we must reach out to the Ger and help him cleave to Am Yisrael.  Especially since there is always the danger that he can fall prey to his original klipot if not supported and guided.  We must continue to supply support for the bread (torah, comprising laws, customs, beliefs, and ethical conduct) and raiment (his new public demeanor of modesty and humility) with which Hashem, in his love of the Ger, has supplied him.  This is the deeper meaning of “G-d loves the Ger and provides him with bread and garments.” 

Rabbi Moshe Goldsmith Itamar

Parashat VaatchananThursday, July 26, 2007

This week’s parasha opens with Moshe Rabeynu’s plea to Hashem to allow him to enter the Promised Land.  Our rabbis teach us that Moshe Rabeynu prayed 515 times in order to nullify Hashem’s decree banning his entry to Eretz Yisrael.  Now, Moshe wasn’t the type to ask for personal requests. We have already seen that he is exceptionally selfless.  He kills the Egyptian without thinking of the consequences to his own safely; he helps the daughters of Yitro who were chased away by the shepherds, again placing himself in possible jeopardy.  And there are countless times that he prays for the welfare of Am Yisrael, and intervenes on their behalf–even to the point of demanding that G-d erase his name from the Torah, if He can’t forgive them for the sin of the golden calf.   So Moshe’s insistent praying for something of a personal nature, albeit entry into the Promised Land seems out of character.

I can think of one other time when Moshe seems to put in a personal request, and this occurs in Exodus 33, verse 18, when Moshe asks G-d to “show him His glory.”  This is after Moshe has descended from Har Sinai with the stone tablets, discovered the nation’s sin of the golden calf, and begun working energetically to patch things up again.  After a five-stage-appeasement process, G-d finally agrees to restore His presence among the Jewish nation.  Moshe Rabeynu understands this to mean that He has returned to the original relationship He had with the nation before the sin of the golden calf, and headily pops the biggest question of all to Hashem;  “Please, show me Your glory.”

Simply, this request can be understood as Moshe’s desire for the closest possible intimacy with Hashem.  In kabalistic teaching, Moshe’s request is explained as an attempt to connect to the spiritual world of Atzilut.  It is brought down in kabalistic literature that if the first set of tablets had not been broken, the Jewish nation would have returned to the spiritual level of Adam before he sinned. This would have allowed Am Yisrael access to the world of Atzilut.  Moshe Rabeynu assumed that since Hashem had accepted his plea for Am Yisrael, it might now be possible to reach the level of Atzilut.  From where Moshe was coming, his quest seemed attainable.  Yet the degree of closeness that Moshe craved was denied.   The sin of the golden calf required further rectification before such closeness could be achieved.  Of course, Moshe had not participated in the sin of the golden calf, but the leader must share the fate of his people.

Why was Moshe Rabeynu seeking to achieve this high spiritual level? Was he, G-d forbid, looking to benefit personally?  If so, how?  It’s easy to understand why one might be drawn to worldly pursuits, to the race for money and power, to the numerous physical pleasures that money and power can make possible. We are all too familiar with selfish individuals whose total lack of scruples is the source of much of the crime and evil in this world.

We are less tuned in, however, to the fact that on the spiritual plane there is an even a greater battle: one can choose to spend his life running after spiritual pleasures, as well, and all for the wrong reasons. The various forms of idol worship and forbidden spiritual experiences are prohibited because they draw their energy from the dark side.  They lead to an unholy spirituality, like the state of unholy ecstasy in which Moshe found the people when he descended from Mt. Sinai.

But even when one tries to draw his strength from the proper spiritual direction, there are tremendous challenges that must be dealt with.  As a person grows spiritually, he has to cope each time with a new level of Divine energy and must be careful not to abuse it for his own personal benefit.  Moshe Rabeynu’s forty days and nights on Mt. Sinai in the most elevated prophetic state possible was not meant for his personal benefit.  As the leader of the Jewish nation Moshe Rabeynu was the vessel for receiving the Torah for all of Am Yisrael.  It wasn’t a personal trip, a private high, but a special mission; he was chosen to be the emissary for all of Israel.  His job was to pass on the Word of G-d to Am Yisrael. He had hoped thereby to restore the nation to that state of spiritual elevation that Adam had enjoyed before his eviction from Gan Eden.

Just as Israel might have attained the ultimate in spirituality by virtue of its leader, so, too, its leader is impacted by the spiritual level of his people. As we discussed, Moshe’s craving to “see Hashem’s glory” related to his wish to restore the people to their earlier spiritual heights.  Similarly, Moshe’s intense desire to enter the land was again in pursuit of spiritual heights for Am Yisrael.  The Medrash says that if Moshe Rabeynu had entered the land and built the Bet Hamikdash it would have been impossible to destroy it. His spiritual greatness coupled with the spirituality of the land would have resulted in a spiritual big bang.  Whatever Moshe built would have been indestructible. Yet there was a problem. Clearly, the nation was not on a par with the spirituality of Moshe, or the land. When the people sinned, G-d’s wrath would have to be visited against the Jewish people rather than against His Temple.  True, Moshe’s spiritual greatness would be enhanced; yet it would come at the price of his people. Once again, Moshe personifies the role of the leader, which is to do what’s best for his people, not what’s best for himself.

This lesson is hinted at when, right after Hashem delivers the painful verdict to Moshe that he can’t enter the land (only allowing him to see it from afar), the Torah mentions the location of the Jewish people:  “And we sat in the valley across from Baal Pior.”  The mention of locations in the Torah is common, but less common is the naming of a location infamous for idol worship as a point of reference.  Perhaps the Torah means to say that Moshe Rabeynu, Israel’s great and selfless protector, who represents the spiritual antithesis of idol worship, is buried across from Baal Pior, where the people were seduced into sin, in order to counteract its detrimental effects.

Rabbi Moshe Goldsmith Itamar