Category: Weekly Parsha

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By Rabbi Naftoly Bier

In the weekday שמונה עשרה, we beseech Hashem: סלח לנו אבינו כי חטאנו מחל לנו מלכנו כי פשענו כי מוחל וסולח אתה, “Forgive us, our Father for we have erred, pardon us (it means not to even harbor resentment) our King for (though) we have willfully sinned – for You pardon and forgive.”

When we ask for forgiveness for a sin done unintentionally, we beseech our “Father”, whereas when we refer to Hashem as our King, we ask Him to pardon our intentional sins. Shouldn’t it be the opposite – a father is more apt to forgive than a king, after all the father loves their child, it’s his extension?

The אבודרהם explains that to a father, all mistakes and intentional misdeeds are in his eyes a minor infraction and therefore it’s easy for him to forgive, while to a king all negative behavior is considered as rebellious behavior and therefore necessitates complete absolvement by the “King” for one to truly “walk away scot free”.

In contrast to this the כתב וקבלה posits that an intentional negative action is impossible for a father to pardon. After all, the father’s hopes and dreams are reflected in the child, for after the father’s death he looks to the child as the continuance of his life long aspirations and achievement. A king who has myriad subjects and therefore not personally involved, for him it’s much easier to pardon.

Both are teaching us that when we relate to Hashem as our Father; it is a reflection of our understanding the intimate, unyielding love Hashem has for every individual – a ramification of our love of Him based on our endless appreciation of His gifts. Hashem, as our King, is due to one’s awe of Hashem, our Creator to whom we act with the responsibility that He demands from us, in order not to be punished, or better yet to be a recipient who will be a beneficiary of His gifts.

Another explanation proposed by HaRav Friedlander זצ”ל is that every עברה, misdeed, sin has two components to it. 1) One has committed rebellious behavior towards one’s Creator, 2) one has harmed oneself by acting in a manner detrimental to one’s spiritual growth.

We pray to Hashem, our Father to please forgive us for not acting in the proper manner, but to our King we ask, please pardon us for the disrespect we conveyed to you. מוחל וסולח – You Hashem, our Master, is a Being who pardons one for disrespect, but the sin itself you will also expunge so it won’t eternally affect us.

Even though one can argue that one who disrespects one’s father is worse for a father is more directly involved, nevertheless due to the position of monarchy that affects the lives of countless people, one’s disrespect to Him is a greater violation.

In פ’ האזינו, verse 5:6 read: “Corruption is not His – the blemish is His children’s, a perverse and twisted generation. Is this to Hashem you do this, O vile and unwise people? Is he not your Father, your master, Has He not created you and firmed you?” The אלשיך explains: ”עם נבל ולא חכם”, a vile and unwise people corresponds to, “אביך קניך, your Father and your Master (King).”

A נבל is one who has no appreciation, one who is an ingrate, כפוי טוב – that is a disparaging, depraved trait associated with one’s interaction with a loving father, an eternally loving Hashem. An “unwise people” corresponds to a King – how immature, imprudent and preposterous is it for one not to respect one’s master who is in charge and control of all?

We approach Hashem these days by articulating constantly אבינו מלכינו, Our Father our King.

We are inculcating in ourselves to rigorously and relentlessly to approach Hashem in the dual manner of a Father, whom we respect with love and adulation and as a king who is limitless in what He can do for us, as His subjects, and accordingly approach Him with awe and trepidation.

They are both logical consequences of our true, unmitigated הכרת הטוב, veneration of Hashem. The feeling of awe should constrain one from living selfishly in a self-absorbed state and the emotion of love should engender a constant desire to follow His dictates.

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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.

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 Naftoly Bier

מצוה תר”ג, the 607th commandment in the Torah, is undeniably one of the most unique and intriguing ones.

The Torah instructs that on the last day of Pesach at מנחה both the fourth and seventh year of the שמיטה cycle, to articulate in the בית המקדש, Holy Temple, that one has with integrity discharged all his obligations that relate to תרומות ומעשרות, all the mitzvahs relating to tithing- this includes the first 10% of one’s crop that is given to the לויים, Levites, מעשר שני, the second 10% that on years 1,2,4,5 are taken to be eaten in ירושלים, and מעשר עני, that is given on years 3,6 to the impoverished. (נטע רבעי, חלה, בכורים are also included)

Never else do we find an obligation for one to emphatically declare that they did a mitzvah correctly. Even more, what is the purpose of doing this; if he did the mitzvah, it’s done!?

The חינוך “Chinuch” illuminates for us the profound lessons contained in this mitzvah. Firstly, he explains that the ultimate uniqueness of a human in contradistinction to an animal is the gift of speech that Hashem has endowed to us. Consequently, people are concerned not to misuse this distinction and therefore will guard themselves from speaking falsely, for speech is the manifestation of one’s nobility. Actions, since they are common to animals, don’t carry the same diligence and resoluteness.

Therefore, he explains, since these מצוות are those that are supremely important and they also provide the sustenance for those who are in the service of Hashem; Hashem in His boundless caring for us created a dynamic that will ensure that we punctiliously fulfill our obligations. How? One must in the בית המקדש announce that he was honest and didn’t keep any of the grains for himself. In this manner one being aware of their obligation in the future to announce their piety, will be scrupulous!

A profound lesson in how the Torah views one who is not perfectly honest in one’s speech!!

What is the grave importance of tithing etc.? The “Chinuch” (mitzvah 395) points out that if we divide the produce in ארץ ישראל amongst the twelve tribes; each one would receive 1/12 of the land’s harvest (8.36%); whereas the Levites who study Torah constantly are given 1/10 (10%). Not only that, but they don’t have to exert any labor; all the work is done by the ישראלים, the 12 tribes!

On the 1,2,4,5 years, every family has to send one member with the second 10% to Jerusalem, where he will eat the bountiful food. While there, he will witness the supreme holiness of the city and Temple, and dedicate himself to Torah study. In this manner the Torah ensured that every family and town would be knowledgeable of the world’s greatest gift, Torah, our essence (Chinuch, mitzvah 360)

Finally, the idea of tithes for the poor. The Almighty could provide for all, why does he allow people to be dependent on another?

Hashem (“Chinuch”, mitzvah 66) desired that one be trained to always focus on ways that one can be accustomed to emulate Him, by developing a selfless, compassionate, magnanimous personality. When one is a benefactor, Hashem in turn benefacts to one from His largesse.

These מצוות form the primacy of Torah study and enabling others. Without Torah, the essence of the Jewish people is totally absent. By commanding us to completely support the כהנים and לויים, and to give them a greater share, one is inculcated with this lesson. Even the Levite is commanded to give of his tithe to the Priest, thereby creating an awareness of the hierarchy of holiness; Hashem, then the כהנים, the לויים, and the ישראלים. In this manner one is instructed to always seek the advice and counsel from the one above him, and ultimately to seek Hashem – through persistent Torah study and prayer.

The mitzvah before (606) is the obligation to present one’s first fruit (בכורים) to the כהן, priest and to profusely thank Hashem. The Torah says it’s not sufficient to appreciate the new bountiful crop, but rather one has to declare sincere appreciation by thanking Hashem for the land, for taking us out of Egypt (slavery) with miracles, for saving us from Laban… a panoramic understanding of His benefactions. Only then will a person responsibly do what Hashem obligates, for one’s true and enormous appreciation will engender such behavior.

In Psalm 100, which we say every weekday, it states, “הוא עשנו ולא אנחנו… He has made us and we are His…”. Though it’s written as ולא, we are nothing, it is read ולו, we are His. The שפת אמת explains, the more we realize that we are truly insignificant – it’s all about Hashem and His limitless benefaction, the more we are His!

The aforementioned idea of hierarchy is to impress on us this idea, the more one recognizes total dependence on Hashem, the closer one is attached. This is an idea of מלכיות that we strive for on Rosh Hashana.

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By Rabbi Naftoly Bier

In this week’s פרשה, which contains the largest amount 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, there are important lessons to derive from the juxtaposition of mitzvos.

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 Wolff 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 to them. Therefore the Torah’s next mitzvah is the idea of marriage – and what could ruin it. Hillel said a basis for divorce is when a 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 Naftoly Bier

In this week’s portion, פרשה, we are “reminded” of our responsibilities towards the לוים, the Levites (and כהנים, priests). Though the Torah has commanded us to support them with the 24 gifts, כ”ד מתנות, to the כהנים, the priests and the mitzvah of giving the first ten percent of our crop to the Levites, the Torah exhorts us not to be delinquent in our obligation. “Take heed to yourself lest you forsake the Levite, all your days on your land.” (Deuteronomy 12:19)

The Chinuch writes:
Mitzvah 450, that we were adjured not to forsake the Levites and not to neglect to give them their complete lawful ration; in other words, we should not delay giving them their tithes; and especially so at the pilgrimage festivals, when we are adjured about them yet more, so as to make them happy at the festive time. About this it was stated, “Take heed to yourself lest you forsake the Levite all your days on your land” (Deuteronomy 12: 19).

At the root of the precept lies the reason that God, blessed is He, desires the good fortune of His people, whom He chose for Himself as a people, and He wished to make them meritorious, so to make them a treasured entity in His world—a wise and understanding people (Deuteronomy 3:6)—so that all who see them may recognize in them that they are a progeny blessed of the Eternal Lord, a people of truth and renown. This being His will, He brought plans to bear from afar, to arrange was whereby their occupation would be with wisdom, to be intent upon it constantly, all the day.

He guided them and set them in sound and pleasant customs, and in priceless, effective ways of conduct, that they might learn to know the Lord from their early years till their grown years, and their progeny might stand firm and their name endure forever.

One of the statutes that upheld and maintained wisdom among them was that one complete tribe among them should be without any share or inheritance of the landed properties. It was not to go out into the field to plow and sow, dig pits and irrigate the land—and all this should be the cause for it to spend its time, under all circumstances, to learn Torah and understand the upright ways of integrity of God. Thus they were to teach His laws to their brethren in every region and in all the towns and villages.

Therefore, since this tribe was chosen—it and its descendants forever—for occupation with wisdom and understanding, and all Israelites would need to seek Torah from their mouth, to concur in their thinking and follow their counsel, all as they would instruct them – it was His will that their brethren should provide them their entire sustenance, for fear that their wisdom might disappear through the lack of their daily needs.

For this basic reason all Israelites were given a double warning in this verse, by the terms, “Take heed” and “lest,” that they should not forsake them and should not be negligent in any way about anything concerning them. In the admonition He also mentioned the land to them, as it stated, “all your days on your land”—as much as to say, “Take great care about them, for you have the inheritance of the land, yet the Eternal Lord, who makes its plantings sprout, is his [the Levite’s] inheritance.” In other words, do not think to become overweeningly proud against him on account of your possession of the land: for he is the [true] man of wealth.

Or we might say that the mention of the land is to convey that he [the Levite] needs you in any event, since you are the owner of the inheritance [of the land], and all have need of it [ are dependent on it]. For whoever has no land, even if he has any amount of money, he is in need of mercy: because all comes from the land, and there is nothing that exists for a man on which his heart can rely [ for security] as on that. It is the owners of land who raise calves in stalls and swans in sheds. They have hens, pigeons, goats, and sheep. And a manner if homage to the kings of the land and its noblemen, those who work the land bring them all of these [as gifts] at the festive holidays. [Hence] the Israelites were adjured to do as much for the Levites. Many admonitions were reiterated about it in Scripture, in many places, where it is stated, “and the Levite who is within your gates, do not forsake him.” Now, the reason for stating, “who is within your gates,” is not to intend to convey that they should make the rounds [begging] at doorways, perish the thought, but only to convey that he has no inheritance of landed property, as an Israelite has.
The laws of the precept are explained in the Writ.

This precept is in effect when the Israelites are settled on their land. If a person transgressed this and forsook the Levite, not giving him cause for joy, holding back his tithes from him at the pilgrimage festivals, he would thus violate this negative precept. But it would not bring the penalty of whiplashes, since it involved no physical action.

Through this precept it is for every understanding person to learn to sustain and do good for all those who strive continually for the wisdom of the Torah. For they establish the religion of truth and uphold the faith, increasing peace in the world. They bear the people’s affection and find happiness in the proper settlement of the country. Then let everyone who needs compassionate grace from God welcome their visages with charity. For they do not have free time to roam about the streets after their livelihood, hither and thither. Therefore, when a person has compassion on them and seeks their benefit, there will be compassion from Heaven for him, and he will enjoy equal shares with them in the world-to-come.

Today we are unfortunately not living in ארץ ישראל with a בית המקדש… who are those who are going to ensure the eternity of our people based on the teachings of the Torah? Who will we turn to for guidance in every aspect of our lives?

The רמב”ם, Maimonides at the conclusion of the laws of שמיטה ויובל writes:
Whv were the Levites not allotted land in Eretz Yisrael or a share in its booty along with their brethren? Because they were singled out to serve the Lord and minister to him, to teach his upright ways and just laws to many people, as it is written: “They shall teach thy laws to Jacob, and thy instruction to Israel” (Deuteronomy 3 3: 10). For this reason, they were separated from worldly affairs: they fought no battles like the rest of Israel; they inherited no land; they won nothing by means of their physical ability. They are indeed the Lord’s army, as it is written: “Bless, 0 Lord, his substance” ( 11). He, blessed be he, has won them for himself, as it is written: “I am your portion and your share” (Numbers 18:20).

Not only the tribe of Levi, but each well-informed thinking person whose spirit moves him to devote himself to the service of the Lord, to know the Lord, and has walked uprightly after casting off his neck the yoke of many a cunning wile that men contrived, is indeed divinely consecrated, and the Lord will forever and ever be his portion. God will provide sufficiently for his needs, as he did for the priests and the Levites. David, may he rest in peace, declared: “The Lord is my allotted portion and my cup; thou holdest my lot” (Psalm 16:5).

Those who attended the Kollel’s Fifth Anniversary Banquet will never forget the mesmerizing keynote address delivered by Dr. Marvin Fox, of blessed memory. A gifted scholar and orator, he was the dean of Judaic Studies at Brandeis University for twenty years. Though throughout his life he had declined any request to be a guest of honor, he immediately agreed to be one at the Kollel banquet.

He implored that everyone should gather together to honor the Kollel annually at their banquet. He expressed his undiluted, heartfelt admiration and support of those who dedicated their lives to studying and disseminating Torah. Dr. Fox, himself, spent more than two hours every evening studying Talmud… He quoted the נפש החיים, from Rav Chaim Volozhiner (1749-1821), a disciple of the Vilna Gaon and founder of the famed Volozhin Yeshiva in 1802. In his magnum opus of mussar, Rav Chaim quotes the Zohar that states that all blessing that comes from Hashem to this world is due to that every word of Torah study that is said ascends to Hashem, who כביכול kisses it and sends it to our world as a blessing.” Who doesn’t want blessing? asked Dr. Fox. “Torah learning is the conduit for health, children, prosperity… for it is the foundation of all the continuity of G-d’s creation.”

The Levites and today, those who voluntarily dedicate their life mission to Torah study and its dissemination to all, are responsible for all blessings!

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By Rabbi Naftoly Bier

In פרשת עקב, Deuteronomy 10:12, it states, “And now, Israel, what does G-d, your G-d, require from you? Only, to fear G-d (to stand in awe and trepidation of Him) your G-d, to walk in all His ways to love Him, and to serve Him, and to serve G-d, your G-d, with all your heart and soul.” It continues, verse 13, “To keep His commandments, and His statutes, which I command you today for your [own] good.”

What initially is puzzling and incomprehensible is the word, “only”. 1) Is our obligation only to “fear G-d”; it’s quite a difficult achievement? 2) The Torah states that we must love Him, emulate Him, serve Him—a task that encompasses every living moment of one’s life—it’s not only, it’s everything?!

Rav Yosef Albo in his monumental work, ספר העקרים (published in the beginning of the 15th century) teaches a novel approach to understand this most important idea.

For a person to truly attain a level of complete subservience to one’s Creator, to love a non-corporeal entity like Hashem, to live every moment in awe of Hashem’s benefactions and in turn dedicate oneself to emulate Him is an awesome, staggering, formidable challenge. What the Torah is saying is the following: And now Israel, recognize with utmost clarity and acuity Hashem’s consummate, magnanimous and sublime kindness. He is not asking you to fear… but rather instead of demanding us to fear Him, to walk in His ways, to love Him and to serve Him with our “heart” and “soul”, He engendered for us a path to attain those goals in a manner that is more easily attainable. How so? (verse 13) By observing His commandments and His statues, we will attain and reach the purpose of humankind!

This is what Dovid HaMelech said (Psalms 111:1), “ראשית חכמה יראת ה, the fear of Hashem is the beginning of wisdom.” The meaning is, the best and essential part of wisdom is to attain fear of Hashem, (continues the verse) “A good understanding have all these that do them.” Not to study them, but to do them; the performance of the commandments leads to the aim realized by understanding the goal—the fear of Hashem. The study of Torah and the enactment and implementation of the mitzvos will invariably bring one to the spiritual level of “fear of Hashem”.

What is meant by fearing G-d? שלמה המלך, King Solomon, teaches us in the Song of Songs 9-14, that though Hashem has endowed us with all kinds of pleasures, they are but fleeting; the only endeavor that will bring eternity to one is “the fear of Hashem.” To attain this attribute necessitates intense, relentless effort as we are taught that אברהם אבינו, our patriarch Avraham was only given the title ירא אלוקים, a person who “fears” G-d after all his tests, including the Akeidah. “For now, you have attained the highest level of possible in this world and therefore, you have gained a wonderful place in the World to Come, עולם הבא.”

To define “fear of Hashem” as to be afraid of punishment if we don’t follow Hashem’s dictates or to perform מצוות to gain reward is an aberration of its true value. The true lofty status is gained by one who due to perceiving and contemplating the infinite greatness of Hashem and due to this acts constantly with complete, unequivocal submission to Him, this is the real “fear” and is only accomplished through the medium of Torah observance. For when one recognizes that Hashem is aware of all of one’s actions, thoughts, and speech, and one discerns their paucity as compared to Him, one will naturally tremble in His presence and be embarrassed to go against His will.

This is the natural, intuitive, logical tendency of a person—to act in this manner—one wants to attain true accomplishments as dictated by one’s Creator. But we have the שאור שבעיסה, the inclination to denigrate and be rebellious towards Hashem. The Torah therefore tells us of all the calamities and punishments that will befall us—not because we need this to cause us to logically serve Hashem. On the contrary as aforementioned, we rationally understand to be subservient to Him. We need to visualize the repercussions of our behavior not in sync with Hashem’s will in order to fend off the natural drive for independence from governance.

Rav Yosef Albo continues; “If one can’t fulfill the maximum service of Hashem without enthusiasm (תחת אשר לא עבדת… בשמחה) if so isn’t it oxymoronic to require to serve hashem with trepidation?”
The true definition of an action that can be considered complete and ‘perfect’ is if a person has no fear of inadequacy. But if there is a natural intuitive sense of trepidation and one doesn’t have it, then it is a sign of true weakness.

Accordingly if one attains a true sense of awe of Hashem’s benevolence, and in turn one’s logical imperative to follow His dictates, it is reasonable and natural to feel joy and enthusiasm, due to one’s developing an honest view of life. Just as a person who undergoes tremendous pressure and physical stress to dig up a treasure buried deep in the ground but ultimately is exhilarated due to the ultimate result, so too, when one due to “fear of Hashem” valiantly does His will—one will experience ecstasy. On the contrary, one who truly “loves Hashem”, will not despair at all due to all the hardships and stress, but will retain one’s enthusiasm. (For a more elaborate explanation, read ספר העקרים section 3, chapters 31-37)

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By Rabbi Shimmy Sternfield

עלה ראש הפסגה ושא עיניך ימה וצפנה ותימנה ומזרחה וראה בעיניך כי לא תעבר את הירדן הזה
(פרק ג’, פסוק כ”ז)
Ascend to the top of the cliff and raise your eyes… and see with your eyes, for you shall not cross the Yardein.

When משה Davened to Hashem that he be allowed to enter ארץ ישראל, Hashem told him, “Do not continue to speak to Me about this matter! Go up to the top of the cliff and see with your eyes, for you will not cross the Yardein.” רש”י explains, that this was Hashem’s response to the prayers of משה. Since משה had used the words, “Let me see the good land that is across the ירדן,” Hashem granted his request by allowing him to look from afar and see ארץ ישראל from a distance. According to this explanation, the end of the פסוק is saying, “See ארץ ישראל with your eyes from here, because you will not be entering it to see it from within.” The באר יוסף suggests an alternate interpretation based on a מדרש. The מדרש states that, when משה looked from the top of the cliff, Hashem did not only show him the land of ארץ ישראל. Rather, Hashem showed משה what would happen to ארץ ישראל and בני ישראל for all generations to come. “משה saw the wars יהושע fought with the kings of כנען, as well as the battles of דוד המלך. Hashem showed him the leaders of each generation until the coming of משיח.” The באר יוסף writes that, if משה saw the leaders of every generation, as it says in the מדרש, he would have also seen that he was not among them once they entered ארץ ישראל! It could not be made clearer to משה that he was not going to be allowed to enter ארץ ישראל in the end. Accordingly, concludes the באר יוסף, the פסוק may be interpreted, “See with your own eyes that you will not be crossing the ירדן [since you will see that you are no longer present among בני ישראל from that point on].”

וזאת התורה אשר שם משה לפני בני ישראל
(פרק ד’, פסוק מ”ד)
This is the Torah that Moshe placed before B’nei Yisrael.

The פסוק says, “This- וזאת- is the Torah that משה placed before בני ישראל.” The גמרא states, that this פסוק is the source that the word זאת- “This”- is a reference to the Torah. What connection is there between the word זאת and Torah? In what way does that word in particular represent Torah? Reb Yaakov Kamenetsky, זצ”ל, gives the following explanation: Included in the seven מצות given to non-Jews is the מצוה to establish a court system, including judges to establish laws and to issue rulings in cases of dispute. Even if these court rulings are not always in accordance with the Torah’s approach to ruling in a דין תורה, nevertheless, they are, from a Torah perspective, binding. Should the court decide that an item belongs to John Doe, a non-Jew who steals that item from John transgresses the prohibition against stealing (another of the seven מצות) and deserves the death penalty (the Torah punishment for a non-Jew who transgresses any of the seven מצות). However, nothing about this court system is set in stone. As the world changes, the court system changes as well. New laws are introduced, old laws are abolished, and penalties are adjusted as the court sees fit. Therefore, there is nothing about these rules that is permanent. Torah, on the other hand, is eternal. All laws, procedures, penalties, etc. remain exactly as they were given to us at Sinai. Since Torah can never be altered, one can say, “This is the Torah! This is exactly how it was originally given, and this is how it shall always remain.” Therefore, it is appropriate that the word זאת- “This”- is used to refer to the Torah.

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By Rabbi Naftoly Bier

In this week’s portion, פרשת ואתחנן, we are introduced to the מצוה of “ואהבת את ה’ אלקיך”, “and you should love Hashem your G-d” – your G-d written in the singular! In chapter 7:8, the Torah states, “Rather, because of Hashem’s love for you…”. What is meant by Hashem’s love and our love for him?

Rav Shamshon Raphael Hirsch writes a profoundly beautiful explanation: “the most significant and far-reaching result of the awareness of G-d’s unity is to love G-d בכל לבבך – i.e., ביצר טוב וביצר רע, “with the good and with the evil inclination.” The capacity to be attracted by things that are evil, base, ignoble, and sensual – this is the source of the יצר הרע – has been given to us by the same one sole G-d Who also has given us the capacity to be drawn to things that are good, noble, moral, and spiritual – this is the source of the יצר הטוב. Both inclinations are manifestations of the same love of the one sole G-d. It is He Who has interwoven the former and the latter alike into our human potential.

That He has made us susceptible also to the allurements of evil does not mean that He loves us any less. On the contrary, His very love expresses itself in the fact that evil attracts us. For in this capacity lies all our nobility and moral dignity. Without the capacity to feel drawn to evil, we would not be human; there would be no morality and no virtue. Our essence would then consist merely of bodily desires and actions, like those of the animal. For what we call “animal instinct” is simply the one-sided nature of the animal. The animal is attracted only to what accords with its functions; everything else repels it or leaves it indifferent. Hence the intensity and the immutability that characterize the manifestations of animal life. If baseness and evil were to hold no charms for us; if they were to leave us indifferent or to repel us as things contrary to our nature; if goodness were to attract us with a powerful, irresistible magnetism, and not also entail renunciation and self-control, then we would never do evil, but then we also would never do good. For the good that we would do would not be our own doing; it would not be a morally free-willed, human act. We would only be submitting to the physical compulsion of our nature, which would then be subject – offering no resistance – to the impulses affecting it. The disappearance of man’s יצר הרע would spell the end of his moral dignity.

What is more, the truth is that no human quality is, in itself, good or bad. Every quality – from the most sensual to the most spiritual – can be good or bad. It is good if we use it within the limits and for the purposes assigned to it by G-d; it is bad if we misuse it by exceeding these limits, by neglecting these purposes, or by exchanging these purposes for purposes not set by G-d. Thus, to love G-d with all our hearts – with both יצר טוב and יצר רע – means to devote all our thoughts, along with all your proclivities and tendencies, qualities and aspirations, solely to the fulfillment of G-d’s Will, using them all in the service of G-d in such a manner that our use or control of them brings us closer to Him.”

This is in effect a true manifestation of Hashem’s love for us. Rashi explains that the ברית מילה, the covenant of circumcision, is a covenant of eternal love that Hashem has for us. One may ask, why is this mark on our body which has a metaphysical dynamic of feeling His immutable love in the most dire of times on the most physical part of the male body?

On the contrary, this is the place it should be for due to the gift of the Torah, we act diametrically opposite the non-Jewish philosophers and clergy. While they view the physical as an explicit detriment to the spiritual and intellectual, Hashem lovingly gave us the understanding and ability to do the opposite! We can truly express our unmitigated love for this privilege!

The Kuzari writes a similar idea: “When reciting the blessing אהבה רבה, “With everlasting love You have loved the house of Israel, your people,” one bears in mind that G-d’s divine influence is especially attached to Jewry which receives it as naturally as a mirror receives rays of light. One also bears in mind that the Torah is the expression of G-d’s will and that through it he establishes his dominion on earth as in heaven. G-d did not create angels on earth. He created people who are subject to human nature and dominated by human character traits and emotions. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called love and joy.”

The Ramban 7:7 teaches that Hashem chose us for one who accepts all that transpires due to another; that is the true cause for that one to be so loved. Klal Yisroel who are the most stubborn and strong-minded of all, for if told, “either the sword or the cross,” will sacrifice their lives. Hashem’s eternal love is due to our unyielding subservience.

Rav Hirsch explains, “G-d found you worthy of His love; in your very nature He found the spiritual and moral element that is necessary for G-d’s nearness to man. In human terms, He “found Himself attracted to you.”

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By Rabbi Shimmy Sternfield

הבו לכם אנשים
(פרק א’, פסוק י”ג)
“Prepare for yourself men…”

R’ Yaakov Kamenetsky, זצ”ל, points out that although the Hebrew word for “man”, singular, is איש, the word for “men”, plural, is אנשים. Based on the usual rules of Hebrew grammar, the word for “men” should be אישים. Interestingly, many languages seem to follow this pattern, pluralizing the word for “man” differently than the other words in the language. R’ Yaakov writes that this is because a group of men is not just a cluster of individuals. It is a new entity, a single unit called a חבורה, or אנשים. It is not the plural of איש at all. Although every individual has their own unique role, each is a part of a larger picture, with a group role to fill.

ויצא עוג מלך הבשן לקראתנו וגו’ ויאמר ד’ אלי אל תירא אתו
(פרק ג’, פסוקים א’-ב’)
Og the king of Bashan went out toward us… Hashem said to me, “Do not fear him…”

רש”י explains that משה was afraid to fight with עוג because he feared that עוג had a מצוה that would protect him. Therefore, Hashem had to reassure משה that there was no reason to be afraid. The מצוה that עוג had performed was that when לוט was taken captive, עוג ran to inform אברהם about what had happened. משה feared that, since עוג had been of service to אברהם, the Jews would not be able to defeat עוג. R’ Reuvain Grozovsky, זצ”ל, asks, why would this have been sufficient protection for עוג? The מדרש says that עוג had only bad intentions! He hoped that אברהם would be killed so that he, עוג, would be able to marry שרה. In fact, אברהם would, indeed, have been killed if not for the miracle that Hashem performed to save him. Why, then, was משה afraid to fight with עוג? R’ Reuvain writes that we must learn from this the power of a good deed, even one that was not done with pure intention. Even a small מצוה can be enough to protect a רשע like עוג from the entire Jewish nation with all their combined merits. We must learn to appreciate the power of our מצות, no matter how insignificant they may appear.

חטא חטאה ירושלם
(איכה פרק א’, פסוק ח’)
“Yerushalayim has sinned a sin…”

The מדרש says, “The Jews sinned doubly, as it says חטא חטאה, therefore they were punished doubly. In the future, as well, they will be comforted doubly, as it says נחמו נחמו עמי.” What does the מדרש mean that the Jews sinned doubly, and that they were punished doubly? The כלי יקר explains this based on the פסוק in ירמיה, where it says, כי שתים רעות עשה עמי אתי עזבו מקור מים חיים לחצב להם בארות בארת נשברים אשר לא יכלו המים. The פסוק mentions two sins. Firstly, the Jews abandoned Hashem and the ways of His Torah. Secondly, they instead put their faith and trust in “empty cisterns”, עבודה זרה. Had they served Hashem and an עבודה זרה equally, there would have only been the sin of treating something as an equal partner with Hashem. But since they abandoned Hashem completely, they were now guilty of two crimes: abandoning Hashem and idol worship. In response to this, Hashem punished them in a way that corresponded to their sins. Not only did Hashem abandon the Jews completely, but He also allowed their enemies to thrive and be successful while the Jews suffered their bitter fate. In the future, as well, we will have a double נחמה. Not only will Hashem redeem us and return our glory, He will also bring about the downfall and destruction of our enemies. May we merit Hashem’s salvation speedily and in our days.

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By Rabbi Naftoly Bier

In תהלים קל”ז, Psalms 137, Dovid Hamelech describes in painful detail the exile of the Jewish people from Eretz Yisrael, ציון, to the Euphrates River in Babylon.

“By the rivers of Babylon- there we sat and also wept when we remembered ציון.” The Medrash שוחר טוב, explains that until that point of time, the Jewish captives were not allowed to rest even for a moment, but were forced to “march” to their destination. The Babylonians fearing that the G-d of the Jews is merciful didn’t allow them the ability to ponder their plight and in turn to do תשובה, to repent, for if so their victory would be taken away. This idea is mentioned in מגילת איכה, Lamentations, both in 4:19 ,“Our pursuers were swifter than eagles…” and 5:5 ,”Upon our necks we are pursued…”

“And also wept”, we had an additional reason that compelled us to cry. When living in ארץ ישראל, Israel they drank pure, clean water- either rain water, water from springs or wells whereas the water from the Euphrates was not as pure and many Jews subsequently dead; this besides those who died due to the “forced march” and those discriminately slaughtered by our enemies.
When we finally arrived at the Euphrates, our leaders were stripped naked and chained in steel chains in order to degrade them and rob them of all sense of nobility (akin to what the Nazis ימח שמם did).

Despite this humiliation, we held our heads high, we retained our inner feeling of the dignity of being Hashem’s chosen people. נבוכדנצר, Nebuchadnezzar, the emperor, was incensed and ordered his officials to fill bags with dirt and place it on their shoulders, thereby causing them to be bent over. At that moment the anguished cries of Klal Yisrael “reached” the Almighty and he declared that the world should cease to exist, due to this terrible infliction. Even when we have removed ourselves from Hashem and are punished with exile, His relentless love is not mitigated and Hashem כביכול can’t manage the anguish it causes Him. Immediately He commanded the angels to remove the “backpacks”.

“On the willows within we hung our lyres. There our captors requested (demanded) words of song from us… Sing for us the song of Zion (the Holy Temple).”

Nebuchadnezzar demanded that they (Levites) join in celebrating his victory by joining him in a feast of celebration, where they would play the music of the בית המקדש for him and his idols.
“How can we sing the song of Hashem upon the alien’s soil? If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue (which sings the song) adhere to my palate if I fail to recall you, if I forget to elevate Jerusalem (the loss of it) above my foremost joy (marriage).”

The לוים, Levites, decided to break their fingers, thereby being unable to play their instruments. This is what is meant in Ezra 8:15, “I assembled them… but I could not find Levites there.” There were לוים, but they couldn’t play the instruments. Furious at this show of repudiation, the emperor ordered his soldiers to indiscriminately murder countless members of Klal Yisroel. Though there were mounds and mounds of corpses, the Jewish people were joyfully spirited that they didn’t succumb to act in a way disgraceful to Hashem’s glory, כבוד.

This idea is a manifestation of the inherent connection every Jew has to Hashem. Despite witnessing the destruction of the בית המקדש, the Holy Temple, the maiming and murder of countless brethren, the utter demeaning of all, the exile into a foreign land, the celebration of the victors with their idols and the natural feeling of despair, insecurity, fear, and uncertainty, nevertheless there is an eternal metaphysical bond between Hashem and His beloved people that is irrevocable.

The Babylonians perceived this; they therefore forced us on a “death march” not allowing us to reconnect to Hashem and subsequently when they witnessed our allegiance to Hashem they became enraged, due to their perception that they had been defeated by the “Jewish spirit”.

For us, תשעה באב, the fast commemorating all the terrible tragedies of history is not to dwell on specific tragedies but the general tragedy. (See Kinnos 25, where it is explained that we don’t ordain a day of mourning for specific tragedies, but rather all tragedies are part of the mourning of Tisha B’Av.)

The general tragedy is our loss of sensitivity of the ultimate gift that we are endowed with – Hashem’s relentless love of His people. If we are to be truly aware of this, we would immediately dedicate ourselves to a different path of life; one where due to our sincere appreciation of all that Hashem does for us; we would embrace total dedication to his Torah, His ultimate gift to us. Our mourning is for our lack of comprehension of what we are missing due to our assimilating society’s ideas into our lives rather than rejecting it. On Tisha B’Av we reach the apex, crescendo of our mourning the loss of the proper perspective and with that true, keen insight we rededicate ourselves to Hashem.

May we merit Hashem’s help to attain this and in turn merit the coming of Moshiach, speedily in our days.