Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

 

At the end of פרשת בראשית, Genesis 6:8, it states: “And Noach found favor in Hashem’s eyes.”

The Sforno explains, that despite that Noach was a צדיק תמים, a righteous person both in his ideology and actions, his family would not have been saved if not for Hashem’s extraordinary benevolence.

Though Noach had courageously exhorted his generation to practice civility; due to his lack of indoctrinating them with the knowledge and acceptance of a Supreme Being – the Almighty – who gifted us with a fulfilling manner of living, only would he merit to be saved. “For a righteous person, exemplary in his ways, personally can only save oneself if he diligently enables others to embrace an exemplary life, then he will merit that his offspring will also be saved…” מדה כנגד מדה.
This same imperative that one has to selflessly expend effort to enable others to be aware of Hashem and his gift of true living (Torah) is expounded again by the Sforno, in תודלות ‘פ, 26:5. The Torah states that Hashem promised קחצי וניבא, our patriarch Isaac, that he would be blessed and protected due to the merit of his father, our patriarch Abraham, who hearkened to all the principles of Torah. Didn’t יצחק have his own exemplary deeds, such as his selfless willingness to be sacrificed on the עקדה, Akeidah, and devotion to mitzvos and Torah?

Due to Avrohom Avinu’s efforts to enlighten, influence, and impress others; his daily commitment to Torah and mitzvos served as a shining, true example of his teaching. Whereas Yitzchok due to his exemplary personal dedication, his actions didn’t have the same impact. Only when he started to promulgate the idea of Hashem to the masses did he merit Divine protection.

“יעקב אבינו, our patriarch Jacob, from his youth studied in Yeshivas, and it’s only natural and logical that he took of his time to engage all those that desired to know the ‘ways of Hashem’.”
The משך חכמה 9:20 quotes the Midrash that comments, “Noach was first given the title איש צדיק, the righteous person, whereas after the Flood he is called איש האדמה, the “earthy” person (one involved with one’s mundane). In contrast משה רבינו, Moses, was initially characterized as the איש מצרי, the Egyptian; while at the end of life, he is termed איש אלוקים, the “person of G-d”.

There are two paths of life: one where one dedicates their life in service of Hashem, disengaging from a society that is antithetical to one’s aspirations by entering into isolation. The other is a trajectory of life, where one transcends personal growth in order to facilitate the edification of many others. Initially one would argue that the latter manner is incorrect for one not only precludes advances in their knowledge of Torah, but one also forgets. (See נצי”ב “הרחב דבר”inמא:נא פ’ מקץ) Nevertheless, the Torah emphatically is teaching us that when one sacrifices for another as משה רבינוdid to save a fellow Jew from being persecuted, one merits to develop into an איש אלוקים, a lo y title! Noach on the contrary due to his lack of dedication to the masses relinquished his previous greatness.

The Sfas Emes, פ’ קדושים, שנת תרנ”ב teaches a profound understanding of one’s obligation. Rav Akiva taught, “ואהבת לרעך כמוך, And you shall treat your friend with the same manner you want to be loved” as an overriding principle to all of מצוות. The primary purpose of all Torah study and mitzvos is that all of the Jewish people merit to be suffused by Hashem with קדושה, an elevated sense of “holiness”, the transcendence of being self-centered to cleave unto and embrace Hashem. Therefore it is imperative that every action – every mitzvah – be done for the sake of all of Klal Yisroel; to subserve oneself to the greater community!

בן עזעי added another idea of encompassment; “זה ספר תולדות האדם, This is the account of the descendants of Adam” (Genesis 5:1). The Torah is indoctrinating us that every action must be accomplished with the keen sensitivity that all generations, past, present, and future are being affected by one’s actions. The more one’s actions are ingrained with this concept the more נחת רוחone will bring to Hashem!

Rav Aharon Kotler זצ”לconstantly exhorted and demanded that every line of Torah learned must be with the aforementioned principle. In the same vein, Rav Yisroel Salanter זצ”לsaid, “When a Jew in Warsaw doesn’t dedicate oneself diligently at all times to Torah; a Jew in Paris desecrates the Shabbos.” The concept of one’s focus in life is to ask what can I do to enhance the spiritual accomplishments of all is the dynamic that defines even personal mitzvos and learning.

The יערות דבשexplains the verseועמך כולם צדיקים, And your people are righteous (Isiah 60:21) in the following manner: Chazal interpret the verse, “that even the people who are devoid of proper focus are full of mitzvos like the seeds of a pomegranate” – for when we are united as a nation, Hashem doesn’t (want to) recognize one’s faults but only sees our collective accomplishments. Again, we are taught that with the proper attitude and focus, we share our spiritual accomplishments as if each and every person is part of it!

These ideas are both inspiring, elevating, and obligatory; one must judge every action as to its impact on Klal Yisroel, the requirement to elevate all of Klal Yisroel and the onus on all to transcend their own spiritual growth for the benefit of others.

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By Rabbi Naftoly Bier

At first it seems puzzling and incongruous as to why Rosh Hashana, the Day of Judgment precedes Yom Kippur, the Day of Atonement. Wouldn’t it be more logical to first articulate our past mistakes, sincerely regret them and proclaim to Hashem, “I will improve my ways” and then ask to be judged due to one’s newly developed proper focus to honor one’s obligations?
To analyze and understand the dynamic of ,תשובה
teshuva, let us examine the following.
This quote from the Rambam’s section on Repentance 3,4 is based on two passages stated in Tractate Kiddushin 40b. In his quote he explains that the concept of viewing oneself at a critical juncture is especial to this time of the year.
“Notwithstanding that the blowing of the shofar on Rosh ha-Shanah is a Scriptural statute, its blast is symbolic, as if saying: “You that sleep, bestir yourselves from your sleep, and you slumbering, emerge from your slumber, examine your conduct, turn in repentance, and remember your Creator! They that forget the truth because of the vanities of the times, care for your souls, improve your ways and your tendencies, let each one of you abandon his evil path and his thought which is not pure! It is, therefore, necessary for every man to behold himself throughout the whole year in a light of being evenly balanced between innocence and guilt, and look upon the entire world as if evenly balanced between innocence and guilt; thus, if he commit one sin, he will overbalance himself and the whole world to the side of guilt, and be a cause of its destruction; but if he perform one duty, behold, he will overbalance himself and the whole world to the side of virtue, and bring about his own and their salvation and escape, even as it is said: “But the righteous is an everlasting foundation” (Prov. 10. 25), it is he, by whose righteousness he overbalanced the whole world to virtue and saved it. And, because of this matter, it became the custom of the whole of Israel to excel in tzedakah, in good conduct and in the performance of duties during the intervening days of Rosh ha-Shanah and Yom ha-Kippurim above what they do during the whole year. It also became a universal custom to rise early during those ten days, to deliver in the synagogues prayers of supplication and ardor till the dawn of the day.”
” What is the meaning that חז ל , the Rabbis, taught that
one should envision that one is in equal balance between good and bad deeds? After all, it’s logically impossible to be in an exact equilibrium? The Rambam himself declares that one good deed could outweigh countless bad deeds. Also, what does the Rambam mean, that during the Ten Days of Repentance that the custom is to diligently increase our charity and good deeds. Why not every day of the year?
We are being taught that one’s deeds during this period of the year are dynamically different. The essence of these days is a judgment not on the past, but rather an examination, scrutiny, or an analysis of one’s internal focus, one’s desired journey of life. It’s a major gift from Hashem. He is not judging us on the past, but rather brings Himself closer to us, enables us to feel His boundless love and declares to us, if we connect ourselves to Him with complete loving servitude, we will be judged accordingly. If one fails to connect, despite this love, then one is disparaging one’s Creator.
Understand the Day of Judgment as the crossroads of life, what path is one going to choose?
But is it possible to transform oneself into a “new person”? Is it logical to expect one to bring oneself close to Hashem, placing oneself completely on His stage?! Change is the most difficult process!
We are taught that if one sincerely wants to become more spiritual, Hashem will enable it to happen, by becoming a silent partner on one’s journey. What is the true motivating factor for this to transpire?
HaRav Nosson Wachtfogel זצ”ל would quote Rav Chaim Vital זצ”ל, “…we can understand that to distance oneself from negative character traits is more impactful on one than doing mitzvos. We are taught that humility, ענוה, (nobility of character) is the segue to Divine Inspiration – רוח הקודש. The Rambam in his famous letter teaches that all success depends on humility. It’s not my world, it’s not about ME, it is a boundless gift to be a unique, necessary creation of Hashem!
מלכיות , the acceptance of Hashem as the focus of all is a result of one’s constant appreciation of His boundless, infinite benefactions.
Rav Yechezkel Levenson זצ”ל and HaRav Nosson taught that the most important part of the prayers on Rosh Hashana and and Yom Kippur is פסוקי דזמרא, wherein we articulate our wonderment and gratitude for Hashem’s unfathomable beneficience. Rav Nosson זצ”ל, would bemoan how is it possible that one can come even a moment late to פסוקי דזמרא; after all it is the fundamental foundation for Teshuva. This is only genuine if one dedicates themselves to helping others, for we are all at this stage!
Teshuva means to sincerely place oneself in Hashem’s world due to one’s relentless appreciation of His loving gifting.
מלכיות , the true goal, is to place oneself on His stage; by doing so we will invariably want to emulate Hashem’s humility, kindness, mercy, tolerance and much more!
אני לדודי ודודי לי , If I am for my Beloved (Hashem) my Beloved will embrace me. May we merit that Hashem lovingly embraces us with the coming of Moshiach.

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 By Rabbi Shloimie Lindenbaum

 

אתם נצבים היום כלכם (פרק כט פסוק ט)

The Parsha begins with Moshe’s proclamation to כלל ישראל, “You are standing today, all of you, in front of Hashem…” The Chofetz Chaim derives a new meaning, apart from the simple explanation, that all of you are standing, that is you will have strength to continue succeeding, כלכם- when it is all of you together. Our key to success in our mission on this world is אחדות- our unity and bond with all כלל ישראל. The Chofetz Chaim explains this with a משל. A wealthy man had many sons, and he wanted to give them an opportunity in the business world. To this end, he gave each of them a small fortune of goods, each in a different industry. They promptly got to work, each one trying to outdo the other, trying to build up their individual business. This resulted in fierce competition and lots of hard feelings, with their father watching disappointedly. A wise man commented, if only you would have all joined together, you could have put together a tremendous corporation with all that capital and cornered all the markets together. You all would have benefitted from the success of the business and your father would have been proud. By fighting and competing, you have merely gotten less for yourselves and removed yourselves from the good graces of your father. We are meant to take our talents and gifts that Hashem has given us and use them all together to attain our common goal. If we live in unity, recognizing and respecting each individual and freely giving of ourselves and our gifts, then we will all gain and bring tremendous honor and pride to Hashem.

ואמר ביום ההוא על כי אין אלקי בקרבי מצאוני הרעות האלה…ואנכי הסתר אסתיר פני (פרק לא פסוק יז-יח)

The Torah predicts that after sinning and getting punished for it, כלל ישראל will recognize their mistake and say that they are suffering because Hashem is not with them. This seems to be the first step towards repentance, and yet the next פסוק says that Hashem will then hide His face from them. Why did Hashem not accept our recognition of our sins in a positive way? The Chidushei Harim said in the name of R’ Bunim of Pschischa that the expression in the פסוק is one of יאוש- despair. We recognize our mistake and despondently proclaim that Hashem is not amongst us, giving up hope of ever renewing our connection with Him. When we realize that we have sinned and that Hashem has therefore punished us, our first response must be Teshuva. We must remember that Hashem is always waiting for us to return, He has endless love for us, and even when we fall far from Him, we must never despair. By remembering this idea, we can provide ourselves with the strength needed to fully return to our Father in Heaven.

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By Rabbi Naftoly Bier

 

In ‘נחמי פרק ח,י, Nehemiah 8, 10 it states (in reference to Rosh Hashanah): “Go eat rich foods and drink sweet beverages and send portions to those who have nothing prepared, for today is sacred to Hashem. Do not be sad, for the enjoyment of Hashem is your strength.” How is it possible that on a day as awesome as Rosh Hashana, the day on which we tremble as our future is decided by the Almighty, we are instructed not only to eat, but to partake of a sumptuous delectable meal, all the while inviting our friends to share our delicacies?

The experience which compels us to seek out our responsibilities toward our Creator is our awareness of His constant providential care of us. Every morning when one awakens refreshed and invigorated to embark on a productive course for the day, one needs the necessary nutrients to actualize one’s goal. Every time one eats, one has the wonderful opportunity to reflect on this G-d given gift. But there is more. The Almighty could have created the human without the need for food. He also could have placed colorless pills on trees that would contain all of one’s nutrition. Instead, He gifted us with panoply of colorful foods with an amazing range of taste and smell. Why? To avail one with the opportunity to acknowledge the love and care, benevolence and magnanimity of our Creator who bestows His largesse upon us every single day. The most compelling reason to ask our Almighty, “What is it that you empowered us to be?”, “How do we actualize the ultimate gift of giving us the potential to be a אלקים צלם, a G-dly being?” – is to constantly be aware of Him in our lives.

Each and every meal presents an opportunity of הטוב הכרת, of thanking G-d for our existence and pleasurable experiences. In turn it represents an avenue of connecting to Hashem, embracing Hashem and feeling as close as one can feel to an adoring parent. The creation of man included a manner in which man could be constantly aware of his obligations- henceforth the idea of food. G-d entrusts us “Eat this, enjoy! But don’t eat that!” “Come close to Me on my terms.” The fundamental underpinning of all of spiritual success is following G-d’s dictates; the fundamental way we develop responsible and loving relationships is the appreciation of another, be it G-d or our spouse, sibling, friend, co-worker, community member, or a stranger.

On Shabbos there is a Mitzvah to eat lavishly. Shabbos a day detached from the mundane, a sphere of time created with a metaphysical dynamic where one can feel one’s connection to the Almighty through one’s נשמה, soul; on that spiritual day specifically we eat in order to enhance our awareness of our relationship to G-d. The Ramban (Genesis 1, 29) teaches that the reason humanity was permitted to eat meat after the great flood (Genesis 9, 4) was due to Noach and his sons having saved, fed and cared

for the animals. The question is, if the original prohibition against killing and eating animals presented an ability to develop spiritually, why did that idea of appreciation supersede the original prohibition?

The root cause of the demise of civilization (civility) that preceded the מבול, the Flood, the immoral, depraved, hedonistic, and barbaric behavior of mankind, was the total insensitivity to the nobility and dignity of another human. The world was totally absorbed in selfish pursuit of lust, infatuation, power and desire, precluding self-respect and understanding of one’s innate G-dliness.

To rectify this abhorrent situation the Almighty almost destroyed the human race totally; He then charged Noach and his sons to imbue future offspring with sensitivity to true human dignity.

Eat meat, the Almighty says, for I am teaching you the most important fundamental of life. Transcend self-ab- sorption, recognize that you live on My stage which encom- passes all of humanity and then you will be able to focus on your spiritual development. By allowing us to eat meat due to the appreciation of our saving His animal kingdom, the Almighty teaches us that the fundamental underpinning of all of spiritual and in turn human success depends on הטוב הכרת, appreciation; therefore it supersedes the previous prohibition of not killing animals.

Rosh Hashana is a day of introspection. We reflect on our lost opportunities this past year; we honestly ask ourselves, Is the allurement of the Western world something we aspire for? Do we recognize that we live in totally selfish, self-absorbed, hedonistic society where the ME, MYSELF, and I rules and is the source and root of all action? Even relevant to our spiritual activity, we must honestly ask, “am I truly selfless, or I am acting in a manner to draw attention to myself? Are my actions selflessly predicated in my partnering with all in a timely, productive and inclusive manner? The constant theme of our prayers on Rosh Hashana is the profound appreciation of the Almighty; creating for ourselves an “Island” to separate ourselves from a world of decadence, immorality, hedonism and self-addiction. Never has mankind sunk to such depravity and never has the challenge to transcend self-absorption been so difficult.

The נביא, prophet, instructs us- Eat! For you can, through the medium of food, eat in a noble respectable manner, eat and appreciate that G-d cares about you, and bless Him for the delicious food before and after the meal with emotion and gratitude.

Hashem loves you. He wants you to eat, but to eat for a higher purpose- to gain the energy to be productive and to shower Him with overwhelming thanks for His benevolence. Now that you have once again said, “The world out there has no place for us,” G-d says, “Eat- for on this day you can make your eating a holy experience due to your recreation of focus, your reaffirmation of living a life suffused with Torah. And reflect how much I care about you and love you.”

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By Rabbi Shloimie Lindenbaum

 

לא תוכל להתעלם (פרק כב פסוק ג)

We are commanded to return a lost object that we find, and the Torah stresses a specific command to not turn away and ignore it. R’ Shimon Schwab asks, we find many times in prayer that we ask Hashem to not ignore us and to not turn away from us, such as אל תתעלם מתחנתנו, and חוסה נא ואל תתעלם. Yet we are still in an incredibly long exile, in a way that seems as though Hashem does turn away from us. How can Hashem command us in His Torah to not turn away and ignore a lost object when He seems to act in that way by ignoring us? R’ Schwab answers that there is a caveat in this law. The Gemara learns that when it is beneath one’s dignity to pick up the object, or the object is in a place where the finder may not enter, such as a Kohen who sees an object in a cemetery, then one is exempt from the law of not ignoring a lost object. Says R’ Schwab, when we associate ourselves with impurity, placing ourselves in a position that the holiness of Hashem “cannot go”, or we live our lives in a way that desecrates Hashem’s Name, then it is “beneath His dignity” to save us. If we properly purify ourselves and lift ourselves up to be people that are an honor to Hashem’s Name, then of course He would not ignore us, and we would be immediately redeemed.

זכור את אשר עשה לך עמלק…לא תשכח (פרק כה פסוק יז-יט)

The Torah tells us to remember and to not forget that which Amalek attacked us after we left Egypt. At the time, our redemption from Egypt had made an incredible impression on the nations of the world, and everyone was scared to attack us. There was a true recognition and fear of Hashem throughout the world. Once Amalek attacked, they “cooled off” this palpable fear and proved that it was still feasible to take a stab at us. R’ Moshe Feinstein says that although we cannot fulfill the commandment to wipe out Amalek in our time, we still have a mitzvah to remember what they did. The reason for this, says R’ Moshe, is for us to always be aware of how evil a person can become. Amalek was so against the Torah and everything we stood for that they were willing to risk their lives and attack the untouchable nation. From this we learn for ourselves as well that we must constantly be on guard and careful of our spiritual level, because it is possible for the Satan to convince us to do reckless things, all to get us to sin. R’ Moshe uses this to explain why the Gemara teaches that “remember” means by reading the story and “don’t forget” means in our hearts. Seemingly, both “remembering” and “not forgetting” happen in our heads? R’ Moshe explains that the point of this mitzvah is to internalize the message, to feel the evil of Amalek and use our mouths to make it real, that way we will not lower our guard, and we will maintain our level.

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By Rabbi Naftoly Bier

 

In this week’s פרשה, which contains the largest selection of מצוות, commandments (more than 10% of the 613); there are many that deal with one’s responsibility to another and to Klal Yisroel at large. Chazal teach us that in ספר דברים, Deuteronomy, according to all opinions there are important lessons to derive from the juxtaposition of Mitzvos.  (•ברכות כ”א: יבמות ד)
An example: The Torah, chapter 25:4, instructs that one is prohibited from muzzling an ox while it threshes. Immediately following verses 5-10, the idea of ,יבום levirate marriage, is presented. חז“ל teach us that if the deceased brother is physically afflicted, we don’t force the widow to marry him, just as we don’t muzzle the ox.

The reasoning is that when an ox is threshing it has an urge to eat all of the produce; we are not allowed to wait to feed it while it finishes its work, thereby it being more productive, but rather we must be sensitive to its natural urges. This is a lesson for us to develop a heightened awareness and sensitivity to others. Henceforth, it is logical that despite that the idea of levirate marriage being that the departed soul returns to this world; nevertheless we are obligated to first and foremost to be delicately aware of the widow’s needs. The Torah is teaching us to even be cognizant of an animal’s needs in order to apply the gained mindfulness for humans.
This theme is appropriate to the mitzvah of the prohibition of plowing a field with a tandem of an ox and a donkey. (22:10)

The אבן עזרא, Ibn Ezra, reasons that being that a donkey is not as strong as an ox, Hashem has mercy on His creations. The lesson: don’t pressure another to accomplish that which is formidable to them.

רבינו בחיי explains that invariably a result of being in a tandem is that they will be coupled together; a prohibition of כלאים, the union of different species. The lesson: always be aware of the consequences of one’s actions.

דעת זקנים , due to the nature of an ox to chew its cud, the donkey will agonize as to why it doesn’t have food to eat. The lesson: don’t “exceed” others.

Another example is the prohibition of wearing a garment that has a blend of wool and linen. The reason, the חזקוני says, eternally reminds us of the debacle the took place when קין, Cain, brought a sacrifice from linen while הבל (Abel) sacrificed a sheep (wool). The lesson: don’t compete or cause competition; use your own unique personality and talents to the fullest, contributing to the world in the best possible manner. The בגדי כהונה, priestly garments, and ציצית were allowed to contain “shatnez”- a lesson for us all to aspire to a loftier manner of conduct that excludes competition.

Another lesson of juxtaposition: The Torah says that a farmhand who is harvesting the crop can eat from the produce. On one level the Torah obligates the owner/employer to compensate the worker with some of the luscious fruit while he is laboring with it. Rav Pinchos Wolf זצ“ל added that the Torah is demanding that the worker eat from it, for otherwise one won’t be able to judiciously work, for one will lack the enthusiasm when he can’t partake of the grapes. The lesson is to appreciate what another is providing. Every employer knows the responsibility of the worker, “Without me, they wouldn’t have a vocation… they owe me.” In the same vein, every employee declares, “Without me, my employer wouldn’t be wealthy!” The Torah demands, be acutely aware of what is being provided for you! Eat from the crop, only then will you harbor no resentment or ill feeling, but rather will vigorously achieve your objective.

When one inculcates the idea of appreciating what another’s value is to one, not what they owe you; only then can one get married, for they will be continuously aware of the gifts that Hashem has bestowed on them. Therefore the Torah’s next mitzvah is the idea of marriage – and what could ruin it. Hillel said a basis for divorce is if a husband is upset when his spouse burns the soup, Rav Akiva said when one is enamored of a woman whose beauty surpasses one’s wife. Both of these are a reflection of lack of true appreciation as to the supreme dedication the wife has for her husband. The next mitzvah is ושמח את אשתו, during the first year of marriage, the husband has a continuous obligation to elevate one’s wife’s spirits to the highest level of joy and enthusiasm (רש”י) or to personally rejoice with his greatest gift! (תרגום)

רש“י explains the juxtaposition of having honest weights and the commandment to remember that עמלק (Amalek) attacked the Jewish people shortly after the exodus from Egypt is to teach, “When one is dishonest be fearful of your enemies.” When one steals, one in effect is denying the existence of Hashem; for one is “afraid” of one being aware of the theft, but they aren’t afraid of Hashem! Amalek’s stated mission is to deny the existence of G-d and His providence. The Malbim states that historically it is only when there are those in כלל ישראל who are dishonest, that the other nations dominate us. On the other hand, when we bring our first fruit (בכורים) to the Holy Temple, articulating that all is from Hashem, then we are protected by Hashem, for true appreciation prevents one from dishonesty.

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By Rabbi Shloimie Lindenbaum

 

כי השחד יעור עיני חכמים (פרק טז פסוק יט)

The Torah tells us that a judge is not allowed to take bribes because bribery blinds the eyes of the “חכמים”. The Vilna Gaon points out that in פרשת משפטים there is a similar warning with a slight change, that bribery blinds “פקחים”. The Gaon explains that there are two types of “wisdom” that are necessary for every judge. First, they must be a חכם- one knowledgeable in the laws of the Torah, second, they must be a פקח- street smart, aware of business life and different ways that people may trick them. To this the Torah says that while every judge must be smart in both areas, bribery has the potential to ruin their thinking in either field.

לא תסור מן הדבר אשר יגידו לך ימין ושמאל (פרק יז פסוק יא)

The Torah obligates us to whatever our Sages instruct and to “not turn from that which they tell you, right or left.” The Ramban asks, we have a rule that when one is in doubt if a certain action is forbidden, the law depends on the potential level of sin. If it is a question regarding an איסור מן התורה, a biblical restriction, then one must err on the side of caution and be stringent. If, however, it is an איסור מדרבנן, a Rabbinic restriction, then one can be lenient when faced with a true doubt. Asks the Ramban, based on our פסוק, every Rabbinic restriction should be treated as a biblical one, because the Torah itself forbids us to disobey the Rabbis! The Chasam Sofer answers that the end of the פסוק provides the answer. We are not allowed to turn from their command “right or left”, but that is only when there is a command clear as right or left, but when there is a doubt if something is forbidden by the Sages, then the Torah never commanded us to listen to them.

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By Rabbi Naftoly Bier

 

In דברים כ:ה-ח , Deuteronomy 20:5-8, the Torah enumerates those that are disqualified from entering into battle.

They are 1) one that built a new house and has not inaugurated it, 2) one who planted a vineyard and has not redeemed it. 3) one who has betrothed a woman and not married her… and in addition 4) one who is fearful and fainthearted.

רבי יוסי הגלילי explains that the latter refers to a person who is afraid he might die in battle due to sins that he has committed. The reason that the former three return home is to protect the dignity of the “sinner”, that others should not perceive that the “sinner” is not going to battle due to his negative past. The Torah would not have to add new exclusions if these were also people who had sinned; rather it is solely for the purpose of protecting another’s standing amongst one’s contemporaries.

If so, why does it say if the former three go to war “they will die”; they aren’t sinners?! Rashi answers that רבי יוסי is teaching if one doesn’t listen to the כהן ; if one doesn’t deem it necessary to protect another’s dignity; that is reason for the person to die in combat! This is the grave responsibility that the Torah places; to always see the צלם אלוקים , the godliness in all.

At the end of the פרשה, we are introduced to the paramount essentiality of every individual’s prestige and destruction. If a person is found murdered between two cities, the בית דין , the rabbinical leaders of the closest city must declare, “We didn’t spill the blood.” Why? Who would think they would?

Of all the values entrusted to the leaders of a community, human life (dignity and nobility of every individual) takes first place. Here we are dealing where a slain person is found lying in an open field under circumstances which constitute downright mockery of the leaders who didn’t enforce the law and imbue the value of human life to the constituents. (Rav Hirsch)

They must articulate that when the person left our town, city, we escorted him on his way out. By doing so, they were expressing that this person was an essential part of our community and we are grateful for all that he/she is. If not, we are robbing them of protection.

The מהר“ל ( ח: סוטה מו ) explains in two ways:

1) If a person is truly recognized as a part of a community, part of a productive integrated society, in שמים (Heaven) one is viewed as a necessary component of Hashem’s active world.

2) Only a צלם אלוקים, a person who is considered an emulation of Hashem is protected by מלאכים, angels, from “disaster”. If people devalue and in turn demean a person, their security is marginalized.

On the contrary, one who escorts someone, one who dignifies another, is blessed with life due to awarding one the true gift of life, “You are important!” see: (גמרא סוטה מו)

In בראשית, Genesis 21:33, it states: “And he (Avraham Avinu) planted an אשל in באר שבע and there he proclaimed the Name of Hashem.”

אשל- אכילה, שתיה (שינה), לויה , a place where he gave to eat, drink (sleep) and escorted the guests. If one removes the “ל”, one is left with “ אש ”, fire. To feed the impoverished without dignifying them is akin to murdering them.

“And he called…” After enjoying all of the delicacies, wine, meat- provided by Avraham Avinu, the guests would rise to bless him. He said to them, did you eat my food? No it’s G-d’s food! They would then 1) recognize Hashem, 2) praise Him and 3) bless Him!” (Rashi ibid quoting Sotah 10b)

It is apparent that during the meal itself, there was no discussion about G-d, rather Avrohom Avinu spent the time conversing with them about what was important, interesting to his guests, thereby validating them by respecting their interests. Only then did he encourage them to recognize that there is a Creator! Yes, before trying to convince one, one must first caringly validate them as an important person- the guests understood that Avraham’s extraordinary kindness and unique sensitivity was a result of his belief in the Creator and his intuitive understanding that therefore one must treat all accordingly. Due to this manifestation of what results when one acknowledges a Creator, they were inspired to accept the idea of monotheism. And then he escorted them on their way to their destination! If there is a G-d, you are important!

This idea explains that though Hashem was in conversation with Avrohom Avinu, when he recognized that three sweaty, thirsty idol worshippers were in need of shelter and food, he excused himself from Hashem to take care of them. He even asked Hashem to wait until he completed his task of taking care of his guests! Yes, every person, no matter who, are creations of Hashem; and Hashem wants us to treat them accordingly.

The רמח“ל, מסילת ישרים, Paths for the Just at the end of Chapter 19, teaches that the truly righteous person is one that dedicates oneself to the needs of others, including those who lead non-spiritual lives, and prays and intercedes to elevate them.

Just as a father loves another who truly loves his family, so too Hashem endears Himself to those who love all His children, ennobling them and extolling their virtues.

We are living in an era, where the value, dignity and nobility of humans has unfortunately diminished, the Torah is emphatically demanding from us that we must value and respect everyone as a creation of Hashem, all are dear to Him. It is imperative to feel and absorb the pain of all the tragic happenings of this past year to our dearest brethren in Eretz Yisroel and worldwide.

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By Rabbi Shimmy Sternfield

“עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ”
(פרק י”ד, פסוק כ”ב)
“You shall tithe the entire crop of your planting.”

When introducing the requirement for one to tithe one’s crops, the Torah uses a “double expression” of “עַשֵּׂר תְּעַשֵּׂר” (literally, “Tithe, you shall tithe”). The חֲתַם סוֹפֵר cites two comments of חז”ל about the מִצְוָה to tithe one’s crops: Reading the second word as “תְּעַשֵׁר,” (“You shall become rich,”) one מִדְרָשׁ states, “Tithe, so that you may become wealthy.” A second מִדְרָשׁ says, “Tithe, so that you will not have less.” Although the second מִדְרָשׁ may be understood as an independent comment- “Tithe, so that Hashem does not take away your money”- the חֲתַם סוֹפֵר suggests, that it is actually intended as an addition to the first מִדְרָשׁ. We are taught by חז”ל that the more material wealth a person has, the more he/she desires. “If he has $100, he will want $200, and if he has $200, he will desire $400…” Regarding wealth that one receives as a special בְּרָכָה from Hashem, however, a פָּסוּק in מִשְׁלֵי states, “The blessing of Hashem makes one wealthy and does not increase sadness with it.” The חֲתַם סוֹפֵר explains, that when one merits Hashem’s בְּרָכָה, Hashem also gives him the מִדָה טוֹבָה (good character trait) of הִסְתַּפְּקוּת, being satisfied with what one has. In this way, one may have more material wealth, but not have the natural feeling of desiring even more. Accordingly, the two מִדְרָשִׁים go together: “Tithe so that you may become wealthy, and wealth from tithing will not make you feel as if you have less and are lacking.”

 

שִׁבְעַת יָמִים תָּחֹג לַד’ אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר ד’” (פרק ט”ז, פסוק ט”ו
“A seven-day period shall you celebrate to Hashem, your G-d, in the place that He will choose.”

When the Torah discusses the יָמִים טוֹבִים of פֶּסַח and שָׁבוּעוֹת, the Torah describes the בֵּית הַמִקְדָשׁ as, “The place that Hashem will choose to rest His Name.” When the Torah discusses סוּכּוֹת, however, the Torah calls it, “The place that He will choose,” omitting the phrase “to rest His Name”. The מֶשֶׁךְ חָכְמָה suggests the following explanation: In the beginning of the פָּרָשָׁה, the Torah commands us to destroy all עֲבוֹדָה זָרָה. The Torah continues, “You shall not do this to Hashem. Rather, only in the place that Hashem will choose to rest His Name shall you seek out His presence.” Idol worshippers believe that Hashem, in His greatness, does not bother to be involved in the running of the world. They believe that, instead, He has left the מַזָלוֹת and other heavenly spheres to influence what happens, for the good and the bad. Therefore, they serve these forces with the intention of accessing blessings. In truth, however, these heavenly forces can be likened to an axe in the hand of a wood chopper, and any effect that they have on this world is guided by Hashem. Therefore, Hashem specifically commanded that there should be no intention of serving, or gaining the good will of, anything other than Hashem. All service is to be rendered only for His Name, which rests in the בֵּית הַמִקְדָשׁ. The תַּלְמוּד יְרוּשַׁלְמִי states, that even those who worship idols admit that עֲבוֹדָה זָרָה has no power over water. Accordingly, any attempt to access blessings of rain would naturally need to be directed only to Hashem. We can now draw a clear distinction between סוּכּוֹת and the other יָמִים טוֹבִים. On פֶּסַח and שָׁבוּעוֹת, when Hashem judges that year’s grain and fruit crops, one could mistakenly think that the קָרְבָּנוֹת brought are being offered to some power in charge of grain or trees, and not to Hashem. Therefore, the Torah writes that all קָרְבָּנוֹת are brought in the place that Hashem chooses to rest His Name, to Hashem alone. On סוּכּוֹת, however, Hashem judges that year’s water supply and rainfall. It is self evident that only service to Hashem will garner a positive outcome. Hence, it is unnecessary to emphasize that Hashem’s Name rests there.

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By Rabbi Naftoly Bier, Rosh Kollel

 

In דברים, י”ד:א, Deuteronomy 14:1, it states, “You are children of Hashem, your G-d, you shall not cut yourselves, nor make a bald patch between your eyes for the dead.” The Torah prohibits one to make a permanent scar on oneself due to one’s feeling of loneliness and even abandonment when a close, dear relative dies. “For you are a holy people to Hashem, He has chosen you to be exclusively unto Him…”
There are many important themes being articulated here:
Even when one suffers the loss of a beloved one, the ultimate, incomparable “parent” we have is Hashem, whose love and caring for us is infinite.
The departed soul is now in the presence of Hashem, being rewarded with the ultimate sense of joy and meaning; being embraced by Hashem.
A permanent sign of baldness or a cut is an external disfigurement which denies a person’s true self validation, self-esteem, and self-pride.
Chazal teach us that לא תתגודדו also means that we are not allowed to create factions in a community, i.e. in a place of worship everyone should pray with the same custom.
The connection between the two prohibitions is the essence of a successful life journey; the constant instinctive understanding that every person is 1) important to Hashem, 2) that one is part of a community and therefore can reflect on their individuality. If one separates from the community one relinquishes their self-validation which is a consequence of being part of Hashem’s unified nation.
Moreso, if Hashem is our loving Father, then one understands logically that all that He does is for our benefit. Rav Chaim Shmulevitz, מאמר כ”ח, teaches the fundamental significance of “נכבדות”, respect for oneself. The main dynamic that prevents a person from acting in a manner that is negative to one’s spirituality is the conscious, unadulterated awareness of one’s inherent nobility and dignity. The יצר הרע always tries to lessen a person’s acuity of his G-d given loftiness by persuading one to lessen their dedication by involving oneself with small, trivial desires. Once this happens, it doesn’t take long before one will act in a more damaging manner for many sins are by nature actions that are abhorrent, distasteful, offensive, and fulsome.
רמב”ם, Maimonides, explains that when a witness is to testify on a case of punishment by death, the court revisits the idea that “every person is created with a unique countenance teaching, that one is obligated to say (and internalize) that the world was created for me.” Why? If all of creation is for me, then I am a being of importance; this heightened sense of self-respect will preclude one from lying, despite the fact that the witness was ready to testify falsely!
The same idea is formed in the גמרא סנהדרין כט:א; the Talmud states it would be ineffective to tell a false witness that terrible calamities would come to the world if they lie, for they will think, it won’t affect me personally. Rather, we tell them those who hired you to testify falsely, view you as a loathsome, abominable person, causing one to value their inherent dignity.
When the משכן, Tabernacle, was being constructed, the Torah states; ויבאו כל איש אשר נשאו לבו, all those whose “heart stirred” him came forward to help. The רמב”ן, Nachmanides explains, these were people who had no previous experience with art, jewelry, construction, but ויגבה לבו בדרכי ה, they with unmitigated, relentless enthusiasm desired to be part of the construction. When a person feels the inherent dignity to be part of a spiritual process and exclaims unequivocally, I will do whatever my “Master” says; they will be able to succeed in all their endeavors.
More than ever, to protect ourselves from the decadence and depravity of today’s world, we can for example every time we pray, recognize that our Father, Hashem, has lovingly gifted us the opportunities to speak with Him. What nobility! How important we are to Him! Everyone has a private audience with Him, daily!