Category: Written Teachings

Categories
All Torah Teachings Teachings on Berashit (Genesis) Torah Thoughts on the weekly portion Written Teachings

Parshat Lech Licha – The Double Role of Abraham

Living in the backyard of where this week’s Torah portion, Parshat Lech Lichah, takes place is such a precious gift that cannot be taken for granted. It is amazing how just this week it was announced that the prime minister of Israel, Benyamin Netanyahu authorized the city plan of Itamar. It is the first place where our Patriarch Abraham and Matriarch Sarah treaded upon when entering the land of Israel. I never get tired of driving up to the lookout point of the three seas on Itamar’s highest peak to meditate on the ancient pathway of Abraham and Sarah when they first entered the land of Israel.Grizim and Avel I always wondered why the first place that Abraham came to upon entering the land was Itamar’s backyard -the place of Shechem. Looking deeply into this matter unfolds and entire pattern that testifies to the centrality and importance of this holy site for the people of Israel. This topic is very broad and will, G-D willing, be discussed in a separate essay. Before getting to this topic we must first understand the dual mission of Abraham and his descendants- the house of Israel. On one hand, we are commanded to be a separate nation from the world as mentioned in Numbers 23:9 “it is a nation that will dwell alone, and will not be reckoned among the nations.” On the other hand we are commanded to be a light to the nations. I am the Lord; I called you with righteousness and I will strengthen your hand; and I formed you, and I made you for a people’s covenant, for a light to nations. Isiah 42:6

Our sages teach us that, although growing up in Mesopotamia in a devout pagan home, Abraham at a very young age began to search for the truth and questioned the entire belief system he was raised with. This eventually led him to the realization that there could only be one single creator of the universe. With his discovery of monotheism, Abraham was not able to remain silent. He began an all-out war against idol worship. The Midrash Agadah describes the struggle led by Abraham. Abraham’s father, Terach, had a store where he manufactured and sold idols. One day he was asked to fill in for his father at the store. Every customer that entered the store was asked by Abraham –” how old are you”? The person would answer – “I am 50, 60…years old.” Abraham would then say to them -“how can you worship a manmade idol of stone or wood that is only one day old? Later a women customer came with an offering for the idols. After she left, Abraham took the offering and placed it in front of the largest idol in the store. He then took a hammer and destroyed all the idols, except for this largest one, and placed the hammer in its hand. When Terach returned he had a total meltdown and reprimanded Abraham for destroying all the idols. Abraham responded by claiming that the big idol is the culprit. He told him that when he received an offering for the idols an argument broke out amongst them and as a result the big idol destroyed all the others. Terach answered “these idols don’t know what is happening around them!” Abraham said “father, hear what your mouth is uttering”! Abraham was then brought by his father before the wicked Nimrod who demanded that He bow down to fire. Abraham responded by telling him water is a better choice since it puts out fire. Nimrod then commanded him to bow down to water. Abraham said that it would be even a better choice to bow down to the clouds that produce the water. He then told him to bow down to the clouds. Abraham responded that the wind is more powerful since it scatters the clouds. Eventually Nimrod, a fire worshiper, loses patience with Abraham and casts him into a furnace. A miracle takes place and Abraham is saved from the burning flames.

One may ask although this is an amazing story that sheds a lot of light on Abraham’s struggle against idol worship why is it not mentioned in the Bible. It is only hinted to as we will see soon. I hope to answer this question at the end of this essay.

One must take note that in Judaism the Midrashic literature is a central part of our oral traditions embedded deeply into our culture and heritage. It is one of the four parts of Torah hermeneutics. Pshat (simple meaning), Remez (hint), Drash (Midrash), and Sod (secret). The Midrash usually bases itself on verses, words, or even letters that hint in some way to the Midrashic conclusions. Drawing on these hints the Midrash is able to reveal to us what is hidden between the lines of the verses.

For example, in the above Midrash describing Abraham’s survival from the furnace of Nimrod, is alluded to in verse in Beraishit chapter 15:7 – “And He said to him, “I am the Lord, Who brought you forth from Ur of the Chaldees, to give you this land to inherit it.” In Hebrew the word “Ur” means furnace or fire. Here Hashem is reminding Abraham that He saved him from the furnace.

In the Joshuah 24:2 the prophet relates to us clearly that “Terach” was and idol worshiper. And Joshua said to the whole nation, “Thus said the Lord God of Israel, ‘your fathers dwelt on the other side of the river from earliest time, Terach, the father of Abraham, and the father of Nahor; and they served other gods.”

The Midrash adds that Terach’s son Haran while witnessing the struggle of his brother Abraham with Nimrod proclaimed the following: “If Abraham will be victorious over Nimrod then I shall declare my loyalty to Abraham, if not then I shall follow Nimrod” When Abraham was saved from the furnace Haran was asked, “who are you a follower of?” When he mentioned Abraham he was thrown into the fire and killed.

The Midrash is teaching us the meaning of true commitment. If Haran’s heart was truly with Hashem then he would have been saved just as Abraham was. Miracles don’t happen to just anybody – only to the very pious and devoted servants of G-D. This is hinted in the verse: Genesis 11:28 And Haran died during the lifetime of Terach his father in the land of his birth, in Ur of the Chaldees. The fact that the Torah stresses that Haran died before his father did, which is a rear occurrence in the Bible, supports the Medrashic interpretation of an unnatural death. In addition, the Torah mentions the place Ur Chaldees again which is seemingly redundant – showing that there is a connection between the furnace and Haran’s demise.

In other words, it is the Midrashic way to fill in the missing details by presenting very deep concepts that are reflected to in the verses using stories and allegories. This is an extraordinary powerful educational method that draws children at a young age to Torah study and serves as a perfect environment for the presentation of moral, ethical, and philosophical teachings. It is undebatable that The Midrashic style makes a topic interesting and easy to remember. Many of our esoteric teachings, as well, are presented through a Midrashic style concealing within their stories some of the deepest secrets of Torah. Only those who have received the proper keys of such Midrashic interpretation can understand and decipher the deep messages behind these Midrashim. A perfect example would be the famous Ari Hakadosh whose teachings unravel the secrets of the Zohar Hakadosh!

With this in mind, we can now return to the Midrash regarding Abraham. This Midrash Agadah is, obviously, describing the spiritual battle that Abraham waged against the idol worshipers of his time. In Genesis 14:13 Abraham is called Haivri or “the Hebrew” in English. And the fugitive came and he told Abram the Hebrew, and he was living in the plain of Mamre the Amorite, the brother of Eshkol and the brother of Aner, who were Abram’s confederates. In Hebrew “Haiviri” means the other side. The Midrash teaches us that Abraham was on one side and the entire world on the other side. The greatness of Abraham is that he was a non-conformist. He didn’t follow along with the norms of society but instead he was willing to take on the entire world for the sake of heaven.

The Rambam brings down in Mishnah Torah, laws of Idol worship, chapter one, the process that led to idol worship. The Rambam explains that it all began in the life of the grandson of Adam – Enosh. This is based on the verse in Genesis 4:26 And to Seth also to him a son was born, and he named him Enosh; then people began to call by the name of the Lord. Our Rabbis explain that the “then people began to call by the name of the Lord” to refer to the beginning of rebellion against Hashem. In Hebrew the word for began is “Hechel”, it can also mean to profane. In other words, Enosh and his generation profaned the name of Hashem. Instead of calling on the name of Hashem, like they thought they were doing, they profaned His name. The Rambam explains that they chose to offer sacrifices, built sanctuaries, and bowed down to the heavenly bodies in order to honor G-D. Although, they still believed in G-D they made a mistake by paying tribute to the heavenly bodies. They felt that this was the will of G-D to honor His glorious creations. Later, as time went on, the situation got even worse. False prophets arose that claimed that G-D commanded them to worship a particular star or stars. People began to create images of the stars described by the false prophets of stone and wood. Temples were built where these images were set up and worshiped by bowing down and sacrificing to them. In addition, images were erected under trees, on mountain tops and hills. The false prophets declared that these idols have the power of bringing blessing and curse to mankind. Therefore, one must fear them. The priests would guide them in a particular kind of worship claiming that if followed would bring them success. This eventually spread all over the inhabited world and G-D’s name was forgotten. Nobody, knew Hashem except individuals like Hanoch, Mitushelach, Noah, Shem, and Ever. This decline of humanity, says the Rambam, continued until the pillar of the world was born Abraham! Abraham, after finding Hashem, doesn’t keep the truth to himself but actively brings as many people as he can into the belief in one G-D. What made Abraham different from Noach and the other individuals mentioned above was that he was proactive. He could not sit around and allow the world to remain a place where G-D’s name is not known. We learn a great lesson from Abraham – it is not enough to know the truth it is what you do with it that counts.

In Genesis 12:5 it says – And Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had acquired, and the souls they had acquired in Haran, and they went to go to the land of Canaan, and they came to the land of Canaan. Who are the souls that came with Abraham and Sarah to the land of Israel? The Midrash teaches us that these are the gentiles that were cleansed of idol worship and were brought to the belief of one G-D by Abraham and Sarah. We see how successful Abraham and Sarah were in fighting idol worship in Mesopotamia why then it is so important that they move to Israel? Why can’t they run their Torah academy from Mesopotamia? Answering this question brings us back to the beginning of my essay when I asked  -why doesn’t  Torah does not mention outwardly the great trials and tribulations of Abraham that were outlined here in such detail by the Midrash. The answer is that in order to do the proper job in educating the world in knowing Hashem can only happen by first building the nation of Israel in the land of Israel. The Torah purposely ignores outwardly, the entire spiritual struggle of Abraham with idol worship. Instead it prefers to talk about Abraham’s journey to the land of Israel – first coming to Itamar Shechem and then moving southward to Beit El and Ber Sheva, Hebron. It discusses his struggle with famine, and his separation from his nephew lot and the war of the four and five kings. It mentions the covenant of the animal parts promising him that his descendants will inherit the land. It mentions the struggle of Sarah and Hagar and finally the covenant of circumcision. Looking into these events, one can see that they are centered on life in the land of Israel. The backbone of the relationship of Abraham and his descendants to the land of Israel is being set into place. Not wanting to overshadow the importance of this vital stage, the Torah chooses, at this time, to conceal the other purpose concerning Abraham’s spiritual message to the nations as great as it may be. This important message must first be clarified to the people of Israel before they can be a true light to the nations. The dangers of not knowing this lesson are great. One can be Jewish anywhere in the world by following the commandments of the Torah. Nevertheless, he must not forget that he is part of the house of Israel. The Torah is teaching us that we are not scattered individuals worshiping G-D independently. We are one united nation that must serve G-D by building a kingdom in the land. The results of looking at Judaism as independent of the land of Israel have led to the entrenchment of the Jews in exile. This in turn led to the darkest periods in Israel’s history which peaked in Nazi Germany. Unfortunately, many are continuing in the same path and have forgotten their homeland.

The opening message of our Torah portion is clearly directed to them. And the Lord said to Abram, “Go forth from your land and from your birthplace and from your father’s house, to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will aggrandize your name, and [you shall] be a blessing” And I will bless those who bless you, and the one who curses you I will curse, and all the families of the earth shall be blessed in you.” We see clearly from these verses that Abraham will be a blessing only in the land of Israel.

In addition, in order to bless all families on earth we must first become a great nation in the land. At first glance, this may seem a little illogical. One may argue that it would make more sense to be a light to the nations by living amongst them. It surely is easier to influence someone if he is your neighbor. Nevertheless, G-D says to Abraham go to the land I will show you – there I will make you a great nation and there you will be a blessing to all of mankind. The greatest influence of Abraham will be felt only when the people of Israel become a great nation – living a spiritual life in the land of Israel. The nation of Israel must grow, develop, receive Torah, and live a life in the land. This eventually will culminate with the building of the kingdom of Hashem with His precious temple standing in Jerusalem. Only through this process will the nations of the world will be drawn to Israel like a magnet and the redemption of all mankind be reached. This dual role of Abraham – on one hand settling and building the land of Israel and the other being a light to the nations will be continued by his decedents until the end of time.

Today we are blessed to witness the fruition of this prophecy. Millions of non-Jews are being drawn to Torah because of the Jewish presence in the land of Israel. It goes together. I remember being on a speaking tour in the USA a few years ago and was invited for a meeting with the Jewish federation in a particular city. The head of the Federation asked me why is it that the non-Jewish world are so interested in what is going on in your community? They are so enamored by your message. On the other hand, they seem to ignore us here in America.

The answer to this question is this essay! The positive energy and blessing of Israel can be felt only through deep connection through the land of Israel. This is what the prophet Isiah teaches us in verse 2:3 And many peoples shall go, and they shall say, “Come, let us go up to the Hashem’s mountain, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths,” for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.

This perhaps is hinted in the expression of – Lech Licha in Hebrew they are spelled the same way לך לך – this double refers to the two roles of Abraham and Israel – in one hand go for the sake of the land on the other hand go for the sake of the nations!

 

Shabbat Shalom Rabbi Moshe Goldsmith

 

 

Categories
All Torah Teachings Articles and Essays Teachings on Berashit (Genesis) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parshat Noach – The Ark of Truth and Justice

If I wasn’t living in Israel and witnessing the nightmarish situation here in the land, I would not believe the present events as being real. Everyone is in a total state of shock. The experts say that this is an unusual kind of Intifada – uprising. The previous riots were marked by a leadership. Israel knew who to blame and where to focus its energy on fighting the situation. The present disorder and violence in Israel seem to be spontaneous although it is engrained by the hate media and call to kill Jews- where ever they may be. Even children are taking up knives and joining the other Muslims in their attempt to kill Jews. This situation is extremely difficult to fight against since it is hard to predict the next move of our enemies. This morning we woke up to the terrible news of the burning of the tomb of Joseph for a second time. In reality, we don’t have to look too deeply into the situation to pinpoint the source of this violence and aggression against Israel. It is called -Islamic extremism.  Muslim extremists have declared war against the people of Israel. As a matter of fact, they have declared war against the entire western world and against anyone who thinks differently than them. They are motivated by an obsession of hatred that they have been indoctrinated into it since birth. Let us not forget – Hajj Amin al-Husayni, the former Grand Mufti of Jerusalem was a renowned Nazi collaborator. He was a diabolical anti-Semite and was personally financed by the Nazi regime to promote anti-Jewish propaganda. He was the one who sparked the Hebron Massacre of 1929. This hatred existed before the formation of the modern state of Israel.  No one can blame the settlers because they were not around then. This Islamic fundamentalism over the years has spread all over the world and is causing immense suffering. It is important to note that most of those who are suffering are moderate Muslims and Arab Christians in Syria, Iraq, Yemen, Libya and Africa. Instead of trying to stop this madness, the western powers and even Jewish liberals are playing right into the hands of the evil. They choose to ignore the situation and blame the governments of Israel for not making more concessions and the settlers for incitement. This of course is absurd since no country has given major assets away and truly attempted to make peace more than Israel did.  With each concession to the radicles instead of bringing us closer to peace it brought us further away. Instead of standing with Israel, the only true democracy in the Middle East, the western world has been isolating Israel more and more. Yesterday, the white house came out with ludicrous statements – like Israel is using excessive force. As far as the status quo – unfortunately, Israel has not changed it. Of course, this is the problem! The holiest place on earth for the people of Israel is the Temple mount – the site of the first two temples of Israel. What takes the cherry on the cake is the current Obama administration signing the recent agreement with Iran. The Iranian sponsorship of terrorism all over the globe and their outright declarations in calling for the destruction of Israel and the USA did not stop President Obama from pushing forward the agreement. We mustn’t forget history. In September 1938 the famous Munich agreement (betrayal) was signed between Germany, France, The United Kingdom and Italy. Czechoslovakia was betrayed by England and France who wanted to appease Hitler by giving Germany the Sudetenland. The British Prime Minister, Neville Chamberlin, returns to Great Brittan and announces that the Munich agreement meant “peace in our time”. Six months later he ate his hat when Hitler continued his Nazi rampage. Doesn’t this also remind us of Obama’s dream of an Arab Spring or Perez’s dream of a new Middle East? Wishful thinking doesn’t always work.  Is it so difficult to see the handwriting on the wall?  Could world leaders be so foolish and blind? In my opinion, it is a combination of two things: indifference and interests.  As long as this terrorism was focused primarily against Israeli targets the world sufficed by making public condemnations but didn’t do anything practical because of the risk of shaking up the Arab oil market. Unfortunately, when the cancer is not eliminated when it is small it begins to grow out of control. Over the last decade and a half Islamic terrorism has spreading like fire. The wakeup call for America took place in September 11th 2001 when hijackers crashed two planes destroying the twin towers.   What is the solution to this madness? This week’s Torah portion Genesis 9:6 says “Whoever sheds man’s blood, by man shall his blood be shed; for in the image of God made He man.” The Torah is teaching us how precious the life of a human being is. G-D created man in His image. After the flood G-D commanded Noach to populate the world. The world has to be built on the principles of ethics and morals. Murder and violence have no room in society. I must add that Islam is the second largest religion in the world. Most of them living in Southeast Asia.  Indonesia is the county with the largest Muslim population. In Israel there is a population of around eight million three hundred thousand people. Around six million three hundred thousand Jews and around one million seven hundred thousand Muslims.  In other words, a very small percentage of the world Muslim population live in Israel. The eradication of evil extremists will bring a blessing to the millions of moderated Muslims worldwide as well. Our battle is against evil and those that support it and perpetrate it.

At the end of last Partshat Beraishit the Torah relates to us the reason that Hashem decided to destroy the generation of the flood. “And Hashem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And the Hashem regretted that He had made man upon the earth, and He became grieved in His heart”. We see that what brought about the destruction of the world was the fact that mankind’s thoughts were all evil. This led to their evil actions. If someone’s thoughts are in the wrong place then his actions will be in the wrong place.  In the beginning of parshat Noach we see that the final decision of bringing the flood was taken as a result of Hamas (referring to thieves, murderers, and sex offenders). It is amazing how this same word was taken by the Hamas terrorist organization as it says on their logo “Just as Israel loves Life, Chamas loves death. The time has arrived for all of us to wake up and prevent another flood like catastrophe. These terrorists must be stopped. There are so many good people in the world. This is a battle of good over evil. If we work together we will succeed in bringing true peace to the world. Through the light of the Torah we will be guided and led in the journey of redemption. Help us be a light to the nations.

Shabbat Shalom, Rabbi Moshe Goldsmith

Categories
All Torah Teachings Teachings on Devarim (Deuteronomy) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parashat Ki Tavo – A Heart of Stone or a Stone that is a Heart

Living on Itamar in the Shomron mountain range we have the amazing privilege of being able to witness every day the mountains of the blessing and the curse Har Grizim and Har Aval. This week’s portion describes in detail the instructions regarding this event that took place when Joshua led the people of Israel into the land. (See Joshua chapter 8). This amazing event sometimes shadows over another very important occurrence that took place at the same time and place- the setting up of the altar on Mt. Aval and the writing of the Torah on the stones. (See Deuteronomy chapter 27). In this week’s essay I want to focus mainly on the writing of the Torah on the stones. I hope to shed light on some important questions. How and why was the Torah written on stones? Where did these stones come from? It is a known Jewish law that a Kosher Torah must be written on parchment from kosher animals with ink. Why then does Hashem command the nation to write the Torah on stones? (Before you continue this essay I recommend that you familiarize yourself with the verses that discuss this topic see Deuteronomy chapter 27 and Joshua chapters 4 and 8.)

When the Jewish people crossed over the Jordan and entered the land of Israel they were commanded to take stones out of the Jordan River and set them up as a monument in their encampment at Gilgal. These stones served as a memorial for generations to come to remember the miraculous event of crossing over the Jordan River. In addition, Joshua set up stones under the feet of the Cohanim that stood in the river as the nation crossed into the land. Moreover, on Mt Eval Joshua followed the instruction mentioned in our portion and wrote the entire Torah on stone and built an altar on Mt. Aval. Our tradition holds that the same stones that were taken out of the Jordan River were used for writing the Torah and the building of the altar of Joshua on Mt. Avel. These stones were later brought to the Israeli encampment at Gilgal and set up as the monument mentioned above. Writing the Torah on stone did not begin with Joshua. Let us remember that the Ten Commandments were written in stone. In addition, something that is a lot less known, is Moshe Rabeynu wrote the Torah on stone in the land of Moav before he passed away. Our sages add that the entire Torah was written by Moshe not only in Hebrew but in the seventy languages of the Nations. Joshua similarly wrote the Torah on Mt. Aval in 70 languages.

In order to clarify these facts we must learn a small passage of Talmud in the tractate Sotah 35B. The Talmud brings down a discussion between two Rabbis – Rabbi Shimon and Rabbi Yehuda. The Rabbis discuss two different possibilities of understanding how the Torah was written on the stones. According to Rabbi Yehuda the Torah was written on the stones and then covered over with plaster. Rabbi Shimon asked Rabbi Yehuda “if this the case how did the nations learn the Torah?” Rabbi Yehudah answers – “G-D gave them the insight to call their professional scribes and were able to peel off the plaster and take the Torah with them. For this reason they were punished because they should have studied the Torah instead of transgressing it.” Rabbi Shimon, on the other hand, explains that the Torah was written on top of the plaster so that all the nations could see it clearly. On the bottom the huge stones containing the Torah the following verse was written again for emphasis – so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against Hashem your God. (Deuteronomy 20:18) This verse explains Israel’s moral and legitimate right to go to war against the seven nations. If the Nations do not accept Israel’s call for peace (see verse (ibid 20:11)) which includes taking upon themselves the moral code of Noach, Israel will go to battle. We see from here that if the nations would have repented they would have been allowed to stay in the land.

In other words, before Joshua began the wars against the 31 kings to capture the land of Israel the Torah was put on display before the nations. Hashem wanted the nations to be inspired by the light of the Torah and repent. For this same reason, as mentioned before Moshe while in Moav, before passing away, wrote the Torah in 70 languages. Moshe began the process of reaching out to the nations with the light of the Torah. Joshua was told to do the same thing on the other side of the Jordan on Mt. Aval. It is important to note that this is not the first time the nations had an opportunity to accept the Torah. On Mt. Sinai we learned that Hashem offered the Torah to every nation on earth but they refused to accept it. We see a clear Divine plan that the nations must eventually be rectified through Torah. According to Rabbi Yehuda in the Talmudic passage above, we see that although the Torah was displayed to the nations it still was covered up with plaster. A possible deep meaning of this is that the Torah was teaching us that to study and learn Torah one has to work hard and carefully peel away the different layers that are blocking us from seeing the truth. In addition it is teaches us that the Torah is extremely deep and one has to sweat over it in order to understand the depth of it. Rabbi Shimon that says that the Torah was written clearly – presents us another approach that one has to bring someone close to the Torah slowly first by teaching him the most simplest of things that are as clear as day. We see that in both instances the nations failed to repent and rectify themselves. The writing of the Torah on stone teaches us that the spiritual light of the Torah descending from the highest places above has the power to turn even the most inanimate of creation into life. The Hebrew word for stone is “Even” ((אבן which has the first two letters of the Hebrew alphabet – “alphabet” – comes from Aleph Beit. The letter Nun has the numerical value of fifty. This represents the fifty gates of understanding the Torah that is communicated through the Aleph Beit. Stones are referred to as letters in our esoteric teachings. “Even” also stands for the relationship between parent and child. Aleph is the first letter of the word for mother and father in Hebrew and Beit Nun “Ben” is the child. This is reflected in Jacob taking stones and placing his head upon them before leaving the land of Israel. He came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down in that place. (Genesis 28:11) Jacob before going to exile needed to charge his spiritual batteries by connecting with the stones of the land of Israel. With all that is contained in them.

In summery the event on Har Grizim and Aval included three fundamental threads coming together. The Torah, the land, and the people. Standing on the mountain of Aval united through the Torah the land symbolized the establishment of the long awaited kingdom of Israel. By twining these threads together they created a powerful rope that was meant to tug the nations out of the mud of idolatry. What did not succeed for a second time, we are promised will succeed in the end of days. As described by our prophets –   “Now it will come about that in the end of days The mountain of the house of the Hashem will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. And many peoples will come and say, “Come, let us go up to the mountain of the Hashem, to the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.” For the Torah will go forth from Zion and the word of the Hashem from Jerusalem. (Isaiah 2)

“Thus says G-D of hosts, ‘In those days ten men from all the nations will grasp the garment of a Jew, saying, “Let us go with you, for we have heard that God is with you.”

You will arise and have compassion on Zion; For it is time to be gracious to her, For the appointed time has come. For thy servants take pleasure in her stones, and favor its dust. (Psalms 102)

Categories
All Torah Teachings Articles and Essays Teachings on Devarim (Deuteronomy) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parashat Ki Tisah – The Return of Lost Souls

This week’s Torah portion Parashat Ki Tezeh opens up with a topic that is difficult to grasp – the laws of “Eyshet Yifat Toar” (literally a women of a beautiful looks)

“When you go out to war against your enemies, and Hashem your God gives them into your hand and you take them captive and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself then you shall bring her home to your house, and she shall shave her head and trim her nails. And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go to her and be intimate with her, and she shall be your wife. If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her.”

Since the beginning of history, it is a known fact that invading armies have raped and taken captive the women of their enemies. It is interesting that just recently Israeli soldiers were accused of racism by Arab leaders, BDS members and other left wing supporters. Their claim was that there was no reported rapes of Arab women in Gaza during the last Israeli military operation. There explanation of this unusual occurrence was that Israeli soldiers were racist and did not want to touch an Arab woman. In other words, even in modern times, apparently this is the expected norm of society when going to war. Putting aside this anti-Semitic claim against our soldiers – the Torah seems to prepare Israeli society for possible immoral acts of behavior from its soldiers during battle. Instead of ignoring reality, the Torah is very down to earth and presents a plan for coping with human nature. At the same time, it puts up boundaries and doesn’t allow complete chaotic behavior on part of its soldiers. Some of the difficult moral challenges that surface here when delving into these laws in more detail are the fact that even married women are included in the law of a “Yifat Toar”. In addition, according to many opinions, intimacy is permitted at first without the restrictions mentioned in the verses. Moreover, the women obviously are not asked if they want an intimate relationship with the soldier they seem to have to accept the reality that has befallen them. On the other hand, after the first sexual act boundaries are put into motion. From then on, it is no longer permitted to be intimate with the “Yifat Toar” until the process in complete. The process is outlined in fine details in our oral teachings. If the “Yifat Toar” decides to convert then immediately the couple are allowed to be married. If the woman does not want to convert yet, then she must shave her head and trim her fingernails and sit in the soldier’s home for a month mourning her parents. If at the end of the process he does not want to marry her then he must let her go. The Rambam mentions that if she doesn’t want to convert after a month then she is given a 12 month option to see if she is willing to change her mind. If not she must accept the basic 7 Noachide laws. These laws include the prohibitions of: idol worship, sexual offences, murder, theft, blaspheming God, eating of a live animal, and the requirement of setting up a court system. If the Yifat Toar is not willing to convert than she must leave the soldiers home since he can only marry her if she is 100 percent Jewish. To sum things up we see that on one hand the Torah is allowing an outlet for possible human weakness during battle but at the same time in the long run there is a detailed plan of rectifying this relationship. An attempt to turn this into holiness through a proper marriage and spiritually rectifying the pagan beliefs of the “Yifat Toar”.

The famous Rabbi Chaim Ben Atar (1696-1743) in his magnum Opus the Ohr Hachaim Hakadosh has a very interesting approach to this topic. He begins by asking how the Torah could allow such seemingly repulsive behavior on part of its soldiers. While engaged in battle, when men are endangering their lives, we would expect from our soldiers the highest ethical conduct possible. How can we expect G-D to do miracles for us in battle when we are giving into our physical desires? The Ohr Hachaim explains that there is something much deeper then what meets the eye. He explains that after the sin of the first man in the Garden of Eden many Jewish souls got trapped into the net of the “dark side”. These are the souls of the converts. We see how many righteous people from the nations have joined the house of Israel. Like Rahav, Ruth, Jethro, Shemaiah, Avtalyon, Onkelos Hager, and the list goes on. He mentions two possibilities of rectifying souls that have been taken captive into the other side. Sometimes there is a holy soul is trapped within an unclean soul. The soul needs assistance from the outside to free itself from slavery. He gives the example of Shechem Ben Hamor.

“Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to visit the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her.” Genesis 34:2

According to our esoteric teachings the soul of the famous 2nd century Rabbi Chananya ben Tradyon, one of the “Ten Martyrs” killed by the Romans for teaching Torah was trapped inside Shechem Ben Hamor and wasn’t able to pull away on its own. By cleaving to Dena the soul was released from its imprisonment. Rabbi Chananya ben Tradyon was a decedent of Dina and Shechem Ben Hamor. This is hinted in verse Genesis 34: 21

“These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters.

The Hebrew expression “the land is large enough” is spelled רחבת  which is an acronym for Rabbi Chananya ben Tradyon.

In addition, he explains how in certain instances a soul is able to free itself on its own. These are the souls of converts. By cleaving to Hashem through embracing Judaism they are able to cleanse the impurities that were attached to their souls freeing them from the dark side.

The Ohr Hachaim goes on to say that when a person is involved in doing a mitzvah nothing bad can come out of his actions. The mitzvah has the power to protect them. It goes without saying, that soldiers in battle are doing a tremendous mitzvah of defending the people of Israel. Therefore, it would not make sense to say that their encounter with the Yifat Toar was motivated by their physical desires alone. There must be something much greater that drew the attention of the soldier to the “Yifat Toar”. He explains that the soul within the Yifat Toar is seeking a way of releasing itself from the dark side.

As we mentioned before there are two possibilities of freeing trapped Jewish souls. In the first instance like that of Rabbi Chananya ben Tradyon the trapped soul needs a onetime bonding with another Jewish soul to free it from its bondage. This aligns itself perfectly with the verse – “If you are not pleased with her, let her go wherever she wishes.” In this particular instance the souls needed to cleave to one another only once. At that moment the trapped soul was set free. That explains why the relationship between the soldier and the yifat toar did not continue beyond a onetime intimate relationship. The Yifat toar no longer carried the Jewish soul and therefore was allowed to go. The other possibility is that the Yifat Toar is baring a Jewish soul in its entirety but it needs to be cleansed and purged from its impurities. These are the souls of converts! By marrying the soldier she cleanses herself of her pagan impurities and has now returned to the house of Israel. This also aligns itself perfectly with the verse – After that you may go to her and be intimate with her, and she shall be your wife.

It is very important to clarify that we are talking in the essay about Jewish souls that were taken captive and have a tremendous desire to return home. We are not at all, referring to the souls of the seventy nations that Hashem created them for their own purpose as well. This topic is extremely deep and it requires a lot more research to understand it. This concept is not confined to the Yifat toah alone. We see that in Genesis 19:31-38 “Then the firstborn said to the younger, “Our father is old, and there is not a man on earth to come in to us after the manner of the earth. Come, let us make our father drink wine, and let us lie with him that we may preserve our family through our father. So they made their father drink wine that night, and the firstborn went in and lay with her father; and he did not know when she lay down or when she arose. On the following day, the firstborn said to the younger, “Behold, I lay last night with my father; let us make him drink wine tonight also; then you go in and lie with him, that we may preserve our family through our father. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

We all know that out of this incestuous relationship Ruth was born a great grandmother of King David. Eventually the Messiah will come from this line. In other word, sometimes Hashem works in ways that it is hard for us as humans to grasp.

Shabbat Shalom

Rabbi Moshe Goldsmith

 

Categories
All Torah Teachings Teachings on Devarim (Deuteronomy) Torah Portions Written Teachings

Parashat Shoftim Essay – “Return our Judges of Old”

This week’s Torah portion Shoftim opens up with the law of appointing Judges starting from chapter 16:18 through chapter 17:13. It then begins to discuss the laws of kings from 17:13 through 17:20.

Verse 16:18 says “You shall appoint for yourself judges and officers in all your gates (towns) which Hashem your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.”

Rashi, the most famous Jewish commentator on the Torah and Talmud -Harav Shlomo Yitzchaki (1040-1105), explains the latter part of verse 16:18 that says “and they shall judge the people with righteous judgment.” teaches us that this phrase means – That we must appoint judges that are experts and righteous to judge righteously. The difficulty of Rashi’s explanation at first glance is that does not seem to be the simple meaning of the text. When reading the verse it appears that it is referring to the way the judges should judge – meaning righteously. Why then does Rashi explain that it is referring to the appointment of judges?

Rabbeinu Nissim of Gerona (1320-1376) one of the great Spanish medieval Talmudic scholars – known as the RaN explains what is behind Rashi’s commentary. The fact that the next verse says “You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and perverts the righteous claims.” refers to the way a judge must judge the first verse is therefore superfluous and must be referring to something else. This is the opening that Rashi has to teach us an additional fact regarding the appointment of judges. Elected judges must be righteous individuals. In Judaism righteous means both righteous in respect to Hashem and righteous in respect to man. A judge theoretically can make a righteous judgement according to Jewish law but he himself can be lacking righteousness. The Torah is teaching us an important lesson that it is not enough that one judge righteously but that one also behave righteously. It is the responsibility of the people of Israel to see to it that their judges are righteous.

 

The RaN continues to explain that the fact that this phrase is in third person unlike the other part of the verse means that it is not a commandment but a description of a situation. The only way to insure that the judgment will be fair is by appointing righteous judges.

The RaN goes on to give his own explanation of the seemingly superfluous phrase. He says just like every nation of the world Israel must have a judicial system in order to maintain law and order in society. Even criminals have a system of rules that they must abide by. Nevertheless, the judicial system of Israel is unique. Israel is commanded to follow the Torah laws! Many of them have nothing to do with keeping society at peace. For example laws of the Temple, dietary laws, laws of Sabbath, agricultural laws etc. It is the responsibility of the judges to make sure that we fulfill all the commandments of the Torah regardless of their effect on keeping the peace. Each and every law has to be done exactly how the Torah requires it to be done. In those instances where Torah law does relate to social order like dealing with murderers and other severe criminals it is not so simple to punish these perpetrators because of the complexity of Torah law. The Torah outlines an extremely precise way in which the court can go about convicting severe criminals. One example is the requirement of a warning given by the witnesses to the person before he commits the crime. The warning has to be given close to the criminal act and the criminal must respond that he knows that it is wrong and nevertheless he is doing it. When it comes time for the actual court case the witnesses have to be scrutinized so carefully and they can easily foul up. There are also other requirements regarding the judges that can create more barriers for judges in convicting criminals. For this reason, Israel also needs a system of law that will make it easier to punish serious criminals even though according to Torah law they would not receive a punishment. This is where a king’s role comes into play. This is the reason why the Torah brings the laws of kings right after the laws of judges. They complement one another. It is the king’s job to maintain law and order. At the same time the Torah stresses the importance of his connection to the Torah which he must maintain his entire life. “Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a two copies of this Torah on a scroll in the presence of the Levitical priests” And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the Hashem his God by keeping all the words of this law and these statutes, and doing them” 17:18-19 We learn from the phrase that it shall be with him – that everywhere the kind goes it must be with him. When he goes to battle, sits in court, or even walks the streets the Torah must be with him. This king David summarizes in Psalms 16:8 “I place Hashem always before me; because he is at my right hand, I shall not be shaken.

We still need to clarify the necessity of Torah law. It seems so much easier and convenient to allow the king to handle the criminals and keep law and order. Why do we need the complexity of Torah law? The RaN explains that the unique importance of making judgments according to Torah law has the power to bring upon the nation of Israel tremendous Divine energy. Unlike, secular law that has no purpose other than maintaining law and order the Torah has the amazing ability to cause the Divine Presence to rest upon us. This is the RaN says is the deep meaning of the verse “and they shall judge the people with righteous judgment.” Meaning that by doing so they have the power of bringing down Divine abundance upon us. This is the reason that the Sanhedrin (The Supreme Court) had to stand in the temple in the Lishkat Hagazit – the   Chamber of the Hewn Stone at the entrance to the Temple the place where the Divine presence is felt. As it says in Psalms 82:1 “A song of Asaph. God stands in the congregation of judges; in the midst of the judges He will judge.” This is what the Talmud is referring to in Shabbat 10A – that any judge who judges in accordance with Torah law is a partner in creation.

Through the contemplation of the fascinating world of Hashem’s creation one can cleave to Hashem and see how the world testifies to His presence. The same way judging according to Torah law has the same ability of testifying to the creator revealing the Divine energy in our everyday lives through Torah observance.

 

This explains why the laws of appointing judges applies only in the land of Israel. Only when the people of Israel are living in the land of prophecy, the land of the Divine presence can they reach this spiritual level that can connect them with Hashem.

Thank G-D today after returning to the land of Israel after 2000 years of exile we can again begin to experience the Divine presence as in the days of old!

Shabbat Shalom Rabbi Moshe Goldsmith

 

Categories
Teachings on Devarim (Deuteronomy) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parashat Re’eh Experiencing the World to Come Today

The famous Rabbi Yehudah Halevi (1075-1141) in his magnum opus the Kuzari discusses the difference between Judaism and other religions. He asks – “why doesn’t the Torah stress the reward awaiting the righteous in the world to come.” Instead, the Torah goes out of its way to mention at length the reward one receives in this physical world. On the other hand, on a Pshat level (simple) understanding of the verses it totally ignores the world to come. (Despite the fact the world to come is discussed at length in our oral and Rabbinic traditions.)

Here are some small examples of the reward in this word as it is outlined by the Torah:

“I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.” Genesis 17:8

“If you walk in my statutes and observe my commandments and do them-then I shall give you rains in their season, so that the land will yield its produce and the trees of the field will bear their fruit. Indeed, your threshing will last for you until grape gathering, and grape gathering will last until sowing time. You will thus eat your food to the full and live securely in your land. I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land. Leviticus 26:3-6

“That He will give the rain for your land in its season, the early and late rain that you may gather in your grain and your new wine and your oil. He will give grass in your fields for your cattle, and you will eat and be satisfied. Deuteronomy 11:14

We see from the above verses how the Torah stresses the reward for following the right path of life as a blessing in this world and particularly a materialistic blessing in the land of Israel. Rabbi Yehudah Halevi goes on to explain that a person who lives a true spiritual life connected to Hashem can achieve a closeness to the world to come while living in this world. This is exactly what prophesy is all about. Through the true prophets of Israel the people of Israel were in constant connection with the upper world while living a physical life in this world. Angels were walking amongst them. This is what the Temple is all about a center of Divine prophecy and worship where this world and the upper worlds combine. This is what the meaning of the dream of Jacob is all about. (See Genesis 28:12)

Rabbi Kook (1865-1935) explains that this is the reason why during the first temple period there was no stress on the world to come since miracles and prophecy would take place every day. It was so natural for the nation to feel a spiritual connection with Hashem in this world. Therefore, there was no need to focus on life after death. However, during the second Temple period and throughout the 2000 year exile when prophecy stopped and miracles were not common anymore the nation felt the need of focusing on the world to come. There was a spiritual vacuum that needed to be filled. When the sun is shining strong there is no need for a candle to give light. Only when darkness is prevalent then the need for a candle is felt.

The famous Rabbi Meir Leibush Weiser (1809-1879) known as the Malbim in his commentary on this week’s portion Re’eh opens his commentary by explaining that until the portion of Re’eh (Deuteronomy 11:26) the Torah mentions at length the reward for those abiding by the Mitzvoth and the punishment for those not fulfilling them. The reward being inheriting the land and living there a successful and peaceful life both materialistically and spiritually. The punishment on the other hand being banished from the land and being tormented and persecuted in the land of the nations. He then brings down the words of Rav Yehudah Halevi and explains that this is exactly the meaning of the opening words of this week’s portion. “Behold, I am setting before you today a blessing and a curse” the blessing, if you listen to the commandments of Hashem your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the Hashem your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known. (Deuteronomy 11:26-27)

This is why if you pay attention to the verse we see that the word “today” is mentioned three times. The Torah could have easily mentioned it once. The reason explains the Malbim is that by following the Torah one will merit in seeing the blessing of Hashem in this world today and will not have to wait till he leaves it to experience the Divine.

Here on Itamar, the very location of where this week’s Torah portion takes place this message comes to life more than any other place on earth.

“It shall come about, when the Hahem your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal” Are they not across the Jordan, west of the way toward the sunset, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oaks of Moreh? (Deuteronomy 11:29-30)

These verses describe my backyard view here on Itamar. The fact that Abraham was sent by Hashem to this very place first (see Genesis 12) and later Joshua (see Joshua 8) shows that this is what life is all about – receiving the blessing today by living a spiritual life through the building and development of land of Israel. This defining moment for the people of Israel was a renewal of the covenant of receiving the Torah in the land. Unlike Mt. Sinai, where Moses was on top of the mountain and the nation below. This time, all 12 tribes of Israel were on top of the mountain six on Gerizim and six on Ebal while the leaders were in the valley. G-D was showing us that here in the land not only the prophets and our spiritual leaders can reach the upper worlds but the people of Israel as well can rise to the top of the mountain and touch the heavens through by a spiritual life and working the precious land of Israel.

Shabbat Shalom and blessings from Itamar Israel Rabbi Moshe Goldsmith

Categories
All Torah Teachings Articles and Essays Leah's Blog Teachings on Berashit (Genesis) Torah Thoughts on the weekly portion Written Teachings

Leah’s Blog Parashat Lech Lecha Oct 31 2014

Much of the book of Genesis is devoted to the stories of the lives of our Patriarchs and Matriarchs, what they did and also where their particular trials and achievements happened. Each chronicle that folds into the next brings a chain of ideas that never ceases to amaze us and how it affects our lives even today. The first Patriarch we encounter is Abraham. Abraham is constantly on the move, walking and running to do mitzvoth. He is associated with setting things in motion. He walks the length and breadth of the Land, runs to mobilize people to form a different way of thinking and approach life through belief in one G-d. He and his wife Sarah set up special inns providing for their guests and always offering a second helping of spirituality. He made goodness prevail over darkness. This is why Abraham is the personification of Chesed (the attribute of loving-kindness) (active motion). Abraham rushed forward until he reached the city of Shechem as it says in the passuk :”AD makome Shechem AD Eilon Moreh”- “UP TO the city of Shechem”. Here in this place middat Haschesed reaches a limit and Abraham stands still. This is the first encounter we have with Middat HaGevurah (the attribute of might/restraint).

The confined boundary given to running Abraham and the AD (ayin daled) used in the passuk also are the only 2 letters in the Shema that are larger. Regarding the Shema, halacha requires an individual to STOP and either stand or sit in one place (which is the opposite of movement) and focus. Later on as we read about the Yosef stories, the city of Shechem becomes the focal point of Middat HaGevurah- the place he is sold, and even prior to this, the place where Dina is taken by Shechem Ben Chamor and Shimon and Levi retaliate. Each Patriarch has a distinct inner nature as do all the places spoken about in the torah because of their inner essence and connection to Am Yisrael and the people that love Israel. In order to emulate the legacy of our forefathers and land, we study their actions and understand the many dimensions hidden in the character of each place (as Yaakov was able to see and say “Mah Norah hamakome hazeh”- “How awesome is this place!” when he layed upon the stones of the Temple Mount)

Abraham was a saint and his middat hachesed had him praying even for evildoers. Chesed can overflow if it is not controlled. This is where Gevurah comes in, disciplining it, making the walls for a vessel to catch it, contain it. This is like healthy love which includes as element of self control and respect for the other person’s boundaries. This is the key ingredient to Shalom Bayit. Our Rabbis teach us: “A person should always draw people close by means of his right hand and know when to push them aside with his left.” (Sotah 47)

There has to come a time soon that all “Peace Love and Good Music” attitudes Israel has been displaying up until now (and what hasn’t Israel done for peace?) will hit finally a brick wall. There will come a time soon when all of its citizens will say AD kahn- UP TO HERE. Israel is a country of true Chesed. When the nations of the world refuse to recognize Israel for its truth, for being G-d’s land, it will have to display another facet- Middat Hagevurah in order to preserve the real meaning of middat HaShalom. A person is made of many aspects of the spheres making him/her complex and interesting. That’s what puts him above animals that show only one distinct nature. Choose to use the middot to be a kind, disciplined, loving and respecting human being. There are many missions yet to be accomplished and the combination of all of Hashem’s aspects in us will save the world when goodness prevails over darkness. That’s why we read about Abraham- some things never change and history always repeats itself.

Shabbat Shalom- Leah Goldsmith

 

Categories
All Torah Teachings Leah's Blog Teachings on Devarim (Deuteronomy) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parshat Ki Tavo

Parshat Ki Tavo

 

“V’haya Ki Tavo el Ha’aretz” – “When you come into the Land”. (Dvarim 26:1)

 

Being that this parsha falls on the birth date of the Holy Baal Shem Tov, the father of Chassidut, and of the Alter Rebbe, I want to open a window to a Chassidic teaching pertaining to the above passuk. It is likened to when a soul descends from it’s heavenly source ‘into the land’- into this physical world to fulfill it’s purpose.

 

Am Yisrael was delivered from Egypt and wandered the domain of the empty desert where nothing was accessible and nothing was needed. They nursed Divine inspiration for 40 years. They did not have to eat, change their clothes or worry about a thing. Finally they reached their destination. Their guide and leader did not continue on with them, the manna stopped falling and a new realm of their identity unfolded as they entered the gates of the Land of Israel through the mountains of Har Gerizzim and Har Eval. Here they faced the call to choose between the blessing and the curse. They walked 60 kilometers from the Jordan to these mountains, to the Land of Shechem, a place their forefathers had purchased at the dawn of Judaism. Here was the first “station” of being inaugurated for the 1st Patriarch, Abraham. Here is the parcel of land Jacob bought as he first entered the land with his family after 22 years in the house of Lavan. Here, as they come to receive the torah in Israel, Am Yisrael now put to a final rest, Yosef Hatzaddik in the land that he was sold by his brothers. Am Yisrael are positioned on the 2 scales of Gerizzim and Eval and the blessings and curses are read. Now it was time to actualize G-d’s plan for them. This was the very special day they were motivated to so accordingly.

 

Blessings and curses in essence we bring upon ourselves. There is free choice and there are mitzvoth to do. It does not contradict. We can be blessed if we acknowledge the vitality in our lives, to know and understand what make us tick. We can also be prevented from being cursed if we just check to see how the word meaningful measures into the pitcher we pour and drink from each day. When we read Ki Tavo we think to ourselves, “Who am I, What am I, What am I doing, Am I REALLY alive? There is no greater curse than to be alive and not feel it. This parsha is positioned precisely at the time we need to hear it, close to the Day of Judgment and the beginning of a new cycle in our lives as we approach the New Year. It is clearly a time to ask, “Have I fulfilled my purpose and how have I enriched the world?”

 

Dear Readers,

It goes without saying that facing these very mountains written about in our parsha, and seeing them every day for the last 24 years while most people only read about them- has been a tremendous G-d given gift. Yes, today we have reached this point again as we enter the Land and try to settle it. It is spoken about with many many husks, doubts, confusion, and strife, even as if it belonged to someone else (G-d forbid!). It is in fact none of the above. It is the primordial covenant between G-d and the Jewish people. May the Torah prove to the entire world that we cannot ever run from the truth. May all the people who hold Israel dear – raise the banner of Har Gerizzim and Har Eval – they have chosen to be blessed!!

 

Shabbat Shalom, Leah Goldsmith

Categories
All Torah Teachings Teachings on Devarim (Deuteronomy) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Parshat Shoftim – Leah Goldsmith

“Parshat Shoftim”

 

“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 to all- Leah Goldsmith

Categories
All Torah Teachings Articles and Essays Teachings on Bamidbar ( Numbers) Torah Portions Torah Thoughts on the weekly portion Written Teachings

Essay on Parshat Pinchas – Zealous for Zion

The Tomb of Joseph

In this week’s portion we see the daughters of Tzelafchad requesting an inheritance in the land. It is very interesting that the Torah goes out of its way to state the family genealogy all the way back to Joseph. Why is this necessary? Rashi explains that the Torah purposely wants to show the family connection with Yosef in order to make a comparison between them. Just as Joseph loved the land of Israel as we see from his request to be buried in the land.

The Tomb of Joseph
The Tomb of Joseph

In the same way the daughters of Tzelafchad loved the land as we see from their request of an inheritance. One may ask how this proves their love for the land. Maybe they wanted a good piece of real state? Why not? Who would refuse a nice piece of land if he could get one? How did Rashi know that this stemmed from their love of the land? Joseph’s love for the land on the other hand was very clear since his request was after death; surely he had no personal benefit he could only have been driven by his spiritual connection and love for the land and therefore wanted to be buried in Israel. One the other hand, how do we know what the true intentions of the daughters of Tzelafchad were?

I think a possible answer can be found in next week’s portion where we learn about the request of Reuven and Gad to remain on the other side of the Jordan. Their inspiration came from the fact that the fertile grazing land of the Bashan would allow them to prosper financially. It was love at first site. They saw what they wanted and requested it. On the other hand, the daughters of Tzelafchad had no idea of what piece of land they would be getting in Israel. Their only motive was to have a stake in the land of Israel. It was a blind commitment to the land similar to the Jews saying at Sinai “Naaseh Vinishmah” “we will do and we will listen”. As far as they are concerned they would be happy living in a desert wasteland as long as they are in Israel.

This lesson is a lesson to us all about devotion and love for the land. Today many Jews are still living outside the land of Israel. What prevents them from moving to Israel is their fear of giving up their comforts and beautiful homes that they have chosen for themselves. Why settle somewhere in the Israel that brings uncertainty with it? This amazing story of devotion and love for the land should be a light to all of them. The time has come to return home and trust in Hashem what He chooses for us.

Shabbat Shalom

Rabbi Moshe Goldsmith