Orach Chayim Way of Life - Jewish Life - Torah Insights - Current Events

A traveler is face with two diverging roads; one appears smooth and trouble-free, but this appearance is deceptive for distally the road turns treacherous. The other route does not look promising judging by the condition of its origin. But again, this initial impression is false for in reality the remainder of the road is in excellent shape making it the far superior choice. Now, without proper guidance all would err and would select the incorrect course.

This is the function of the Torah, reminding us not to be deceived by the initial successes of the wicked, "for the evil have no future" (Mishlei / Prov. 24:20). So we are instructed by the subsequent verses Devarim / Deut. 11:27 - 28, "Blessing if you obey the commandments... and curse if you do not obey..." If you obey, there is only blessing despite what initial appearances may demonstrate: if you disobey, there is only curse no matter that first impressions may impart otherwise. (Or HaChaim)

Deciding between a life of righteousness or a life of evil-doing is not dependent on chance, or a matter of luck. G-d Himself instructs and encourages us to make the correct decision. "G-d supports my lot," we are told in Tehillim / Ps. 16:5. There is also no accommodation among these options, no middle ground between these antipodes. Only two paths are open, one leads to utmost and everlasting blessing while the other condemns one to perdition and curse. Therefore the Torah uses the term "see" (re'eh); discern well so that you may choose correctly.

Turning towards the future leader, Yehoshua, Moshe instructed him: "After leaading the Benei Yisrael across the Yarden, station half the nation on Mt. Gerizim and the other half on Mt. Aival. I shall soon reveal to you the blessings and curses to be pronounced there.

Then Moshe offered to the entire people the following advice: "In each aspect of daily life you are faced with the choice whether or not to obey Hashem. Know that this actually involves the choice of whether to bring blessing or curse, life or death, upon yourselves. Even though each person has free choice of action, G-d is not indifferent to the path he chooses. As it were, He entreats and counsels us, 'Contemplate the options: doing good and reaping a blessing, or doing evil and incurring a curse - and choose life!'"

Hashem warns: "While the road of Torah and mitzvot may at times seem troublesome, it will assuredly lead to your destination. Moreover, it seems bumpy and winding only before yu embark on it; once on the road, you will see that it is scenic and comfortable. The path of sin may look smoother at the beginning, but will ultimately be obstructed.  Therefore choose wisely!

*All roads lead to acknowledging Hashem. A person can either "take the direct road" - that is, acknowledge Haashem with his free will while he is alive - or else his soul will be compelled to admit the truth through punishments after death. Our Sages warn: "Do not let your evil inclination convince you that the grave is your refuge" (Pirke Avot 4:29)  It is better for a person to spend his life in obedience of Hashem.

Moshe explains that a Jew brings blessing upon himself by fulfilling a mitzvah and incurs a curse for a transgression.

12:2-3 You must utterly destroy all the sites at which the nations you are to dispossess worshiped their gods, whether on lofty mountains and on hills or under any luxuriant tree. You must tear down their altars, break up their sacred pillars, burn their Asherah trees, and chop down the statues of their gods, obliterating their names from that place.

This command serves as a prelude to the Mitzvah of bringing sacrifices to the Beit HaMikdash (Temple) which appears in verse 5. Otherwise, the Jewish People might have desired to utilize the impressive temples of the pagan Kenaani as sites to offer sacrifices in honor of Hashem. We are, therefore, taught not to spare the pagan places of worship since only evil was practiced there. G-d Himself, in due time, would choose a location suitable for His Temple, a site untainted by idolatry. (Abarbanel)

A parable can be applied to this thought. A king decided to construct his residence at a particular location, but first he ordered his subjects to cleanse the area of all previous pollution. This too, was Hashem's intention.

The phrase "utterly destroy" consists of two Hebrew words, אבד תאבדון (abbed te'abbedun). The seeming redundancy is to instruct us that a tree sacred to the Kenaani must be cut down as often as it grows back, regardless of how may times this happens.

In the Land of Yisrael it is a mitzvah to actively seek out and destroy all places of idol worship. Outside the Land, however, Jews are not required to search for pagan temples. Only if one comes across them, is there an obligation to destroy.

The need to destroy even inanimate, completely passive objects such as idols, altars etc., stems from their having served as agents of sin. Therefore, people who actively cause others to sin and turn away from G-d are certainly much more morally reprehensible and more deserving of destruction.

12:4 You shall not do so to Hashem, your G-d.

This verse forbids us to destroy any object which has been sanctified by G-d. This includes any item from the Beit HaMikdash, any of the sacred writings, or any forms of G-d's Name. We deduce these prohibitions because the previous verses commanded us to completely blot out all traces of idolatry. We are now warned that this behavior is, of course, strictly forbidden with regard to Hashem. Although this teaching would appear to be obvious, it is necessary for we do find one instance where it is permissible, in fact, a Mitzvah to erase the Name of G-d. This is in the case of a Sotah - a faithless wife. As part of that ceremony, which took place only in the Beit HaMikdash, it was necessary to write the Name of G-d on a special document and then rub it off into the waters of bitterness which the Sotah had to drink. Since there is this exception, the Torah must inform us that this practice is generally strictly forbidden. The allusion to Sotah can be found in the juxtaposition of this verse with the next one: "You shall not do so to Hashem your G-d.. Only in the place which Hashem your G-d will choose from among your tribes to establish His Name there...," i.e., only in the Beit HaMikdash may this be done.

Seven Names of G-d are included in this prohibition of erasure. These are:

1. the Tetragrammaton (the name of Four Letters Yud-Heh-Vav-Heh)
2. Alef-Dalet-Nun-Yud
3. Alef-Lamed
4. Alef-Lamed-Vav-Heh
5. Alef-Lamed-Heh-Yud-Mem
6. Shin-Dalet-Yud
7. Tz-va-'o-t

12:5 Only in the place which Hashem your G-d will choose from among all your tribes to establilsh His Name; there you shall go to seek His Presence.

12:18 These you must consume before Hashem your G-d in the place that Hashem your G-d will choose - you and your son and your daughter, your male and female slaves, and the Levi in your settlements - happy before Hashem your G-d in all your undertakings. 

Devarim 12:28 Observe and heed all these commandments which I enjoin upon you; thus it will go well with you and with your descendants after you forever, for you will be doing what is good and right in the sight of Hashem.

This week's Haftarah is from Yishayahu Chapter 66 and reflects the fact that today is also Rosh Chodesh (corresponding parashah - Parashat Noach).  Yeshayahu describes the ultimate downfall of all our enemies during the war of Gog and Magog. The Navi explains that this world is the manifestation of G-d's presence and glory. Yet, we are incapable and sometimes unwilling to properly recognize G-d's manifest presence. Even when the Beit HaMikdash (Temple) stood the Benei Yisrael did not appreciate their opportunity to be close to G-d and serve Him. The Navi forewarns that insincere expressions of devotion are tantamount to offering blemished sacrifices and G-d will punish those who lack sincerity and devotion.

Nevertheless, the institution of the Beit HaMikdash and prayer are our only means for communication love and devotion. Therefore, those who truly mourn for the absence of the Beit HaMikdash and the Temple services will also merit to rejoice in her redemption and reconstruction. When the Beit HaMikdash will be rebuilt the nation will again be able to witness the Rosh Chodesh offering and service, and fully participate in expressing their commitment. (Summary by Rabbi Tendler of Torah.org)

As Chapter One of Yeshayahu started by saying that Rosh Chodesh and holidays had become tiresome to G-d thanks to the insincerity of His worshipers, ultimately, and after the punishment and the redemption, the situation will be rectified and G-d will happily accept service offered with a whole heart.

66:1 Koh amar HASHEM hashamayim kisi veha'aretz hadom raglai ei-zeh vayit asher tivnu-li ve'ei-zeh makom menuchati
Thus says HaShem, "The heaven is My throne and the earth is My footstool. What kind of Temple will you build to Me and what shall be the place of My habitation?"

The Jewish people are once again rebuked for missing the point of the Holy Temple and its service.  They feel "duty bound" to "provide" for G-d's "needs" for animal sacrifices in the House that He dwells in.  But no house can contain Him and He needs no sacrifices - the Temple and its service are for the Jewish people - to focus their hearts in this spiritual center and to burn their own evil while their sacrifices burn on the Altar.  But they do none of that and mend not their ways, so what use are their sacrifices and their visits to the Temple?  So since they misused the Holy Temple, G-d removed it from this world - now in the heavens He would make His throne, rather than on the earth below.  And for this very reason the Redemption to come will not come because G-d "needs" a Temple, but out of His compassion on His down trodden people.

2 Ve'et-kol-eleh yadi asatah vayiheyu chol-eleh ne'um-HASHEM ve'el-zeh abit el-ani unecheh-ruach vechared al-devari
All of this was made by My hand and they all caome into existence, says HaShem.  But only to this do I look - To the humble and the contrite of spirit who fears My word.

Although the heavens are His throne and the earth is His footstool, they, too, are but His creations. And though dwelling on High, He looks to the lowly who fear His word, even if they bring no sacrifice.  What need is their sacrifice to come close to G-d if they are anyway so close to Him?

And what use are the sacrifices of those who do not seek Him, since everything is anyway His?  The main thing is to approach Him with a contrite spirit, because only this can you claim as your own.  Your contrite spirit is the dearest to G-d, like the tribute of a handless man's work of art.

3 Shochet hashor makeh-ish zove'ach haseh oref kelev ma'aleh minchah dam-chazir mazkir levonah mevarech aven gam-hemah bacharu bedarcheihem uveshikutzeihem nafsham chafetzah
One who slaughters an ox is like one who smites a man, one who sacrifices a lamb is like one who beheads a dog.  The offering of a meal is like the offering of swineblood and the offering of incense is like the offering of evil.  They chose their own ways and desired their abominations,
4 Gam-ani evchar beta'aluleihem umegurotam avi lahem ya'an karati ve'ein oneh dibarti velo shame'u vaya'asu hara be'einai uva'asher lo-chafatzti bacharu
so I will choose to trouble them and to bring upon them that which they fear.  Because I called and no one answered, I spoke and no one heard; because they did what was evil in My eyes and chose what I did not desire."

The animals they slaughter without mending their ways are as if they had slaughtered their fellow man.  It is like they would offer Me dogs and swine, because they do not follow My ways.  Because they think that the act is all that G-d wants when, in truth, it is the heart.  So their slaughter of animals is just random destruction and it is only their own evil that they offer.  And to make matters worse, they sin not out of passion, but spitefully, because G-d does not want it.

5 Shim'u dvar-HASHEM hacharedim el-dvaro amru acheichem shon'eichem menadeichem lema'an shmi yichbad HASHEM venir'eh vesimchatchem vehem yevshu
Listen to the word of HASHEM, you who fear His word.  Your kinsmen, your enemies who spurn you, say, "HASHEM will be honored through my name and we shall see in your rejoicing."  But they will be shamed.

The Jewish people's "kinsmen" - Yishmael and Edom - claim that G-d is honored through them, each one claiming his religion and his people to be chosen by G-d, and himself as heir to Yisrael's Future rejoicing. But their hopes shall be dashed and their premature rejoicing put to shame.

6 Kol sha'on me'ir kol meheichal kol HASHEM meshalem gemul le'oi'evav
A tumultuous noise from the city, a noise from the Temple, the sound of HASHEM, punishing His enemies.

When will Yishmael and Edom be put to shame?  When the noise of the Jewish people being massacred comes before G-d, when the noise of the Temple being destroyed rises before Him, when He hears the sound of His being blasphemed by His enemies.

7 Beterem tachil yaladah beterem yavo chevel lah vehimlitah zachar
Before laboring, she shall give birth; before she has pangs, she shall deliver a boy.

Jewish Redemption shall come in the blink of an eye, as if a woman would give birth before labor.  Because the seeds of Redemption, indeed, preceded the exile, the Mashiach's ancestors living even before the Egyptian exile.

8 Mi-shama kazot mi ra'ah ka'eleh hayuchal eretz beyom echad im-yivaled goy pa'am echat ki-chalah gam-yaldah Tziyon et-baneiha
Who heard of the likes, who saw things like these?  Shall all the earth labor on one day, shall a people be born all at once, that Tziyon has given birth to her children?
9 Ha'ani ashbir velo olid yomar HASHEM im-ani hamolid ve'atzarti amar Elohayich
"Shall I bring on labor and not bring on birth?"  says HASHEM.  "Shall I bring to birth and then close the womb?" says your G-d.

How amazing it will be, the Jewish Redemption - as if all women on earth gave birth at once.  So will Jewish ingathering be so sudden, that "labor and birth" will come simultaneously.  And to the nations who thought that Jewish Redemption was impossible, G-d says that just as it was He Who brought on Redemption's "labor pains," so will He bring on its birth - there is nothing and no one to stop Him.

10 Simchu et-Yerushalayim vegilu vah kol-ohaveyha sisu itah masus kol-hamit'ablim aleyha
Rejoice with Yerushalayim and be glad for her, all you who love her!  Rejoice with her, all you who mourned over her,
11 Lema'an tinku ushovatem mishod tanchumeiha lema'an tamotzu vehit'anagtem miziz kevodah
So that you suckle and be filled from her consoling breast, so that you suck and delight from the shining glory.

 All those who had mourned over Yerushalayim's destruction, all those who were filled with suffering over the centuries, will now rejoice over Yerushalayim's rebuilding, filled and consoled by her material blessings and delighted by her spiritual ones.

12 Ki-choh amar HASHEM hineni noteh-eleiha kenahar shalom uchenachal shotef kevod goyim vinaktem al-tzad tinase'u ve'al-birkayim tesha'asha'u
For thus says HASHEM, "Lo, I shall send peace to her like a flowing river, the glory of nations like a torrent stream and you shall suckle.  You shall be carried on the side and played with on the lap.

The nations will all come with blessings of peace for you, bringing along with them their fortune, their "glory," like a torrent stream sweeps things along.  The Jewish people will receive this new found wealth as effortlessly as a baby sucks milk.  And despite their new standing of glory and wealth, they will remain as unassuming as the sucking babe, carried or played with on the lap.

13 Ke'ish asher imo tenachamenu ken anochi anachemchem uviYerushalayim tenuchamu
As a man is consoled by his mother, I shall console you and you shall be consoled with Yerushalayim."

With the love of a mother consoling her son over the death of his father, her husband, though she, herself, is widowed and mourning, will G-d console His people over Yerushalayim.  Like that mother consoles with unwaivering faith in her son, does G-d promise never to forsake His people and never to choose another nation in their stead.

14 Ure'item vesas libchem ve'atzmoteichem kadeshe tifrachenah venod'ah yad-HASHEM et-avadav veza'am et-oyevav
You shall see and your hearts will rejoice; your bones shall sprout forth like grass.  HASHEM's hand will become known [when He saves] His servants and rages against His enemies.

The suffering of exile and the jealousy over the nations' success had constricted their bones but, with Redemption, their bones will "expand" and "sprout forth" with the proliferation of grass.  Their return to former glory will be visible to all - "you shall see it and rejoice."

15 Ki-hineh HASHEM ba'esh yavo vechasufah markevotav lehashiv bechemah apo vega'arato belahavei-esh
Because, lo!  HASHEM shall come amidst fire, His chariots like a storm, to let loose His anger in fury and His rebuke in flames of fire.
16 Ki va'esh HASHEM nishpat uvecharbo et-kol-basar verabu chalelei HASHEM
For HASHEM shall execute judgment with fire, with His sword upon all flesh.  Many will be slain by HASHEM.

G-d's rage upon His enemies will then become known, as He metes out judgment upon them with fire.  Many shall die by the literal fire and many shall die by the sword.

17 Hamitkadshim vehamitaharim el-haganot achar achat batavech ochelei besar hachazir vehasheketz veha'achbar yachdav yasufu neum-HASHEM
Those who sanctify and purify themselves, one after another, in the middle of gardens, but eat the flesh of swine, insects and mice, shall perish together, says HASHEM.
18 Ve'anochi ma'aseihem umachshevoteichem ba'ah lekabetz et-kol-hagoyim vehaleshonot uva'u vera'u et-kvodi
For [I know] their actions and thoughts.  [The time] has come to gather all nations and peoples - they shall come and see My glory.

Those who feign to be "holy and pure," ritually bathing before their devotions to the idol at the middle of their gardens, but who then go and eat abominable foods, shall all perish for their sacrilege.  The sham acts of those people are known to G-d because their thoughts are known to Him.  Therefore G-d decrees that all nations should gather to see how He takes vengeance upon them.  To uncover the falsehood of their "holiness" and to reveal the inherent holiness of the Jewish people, G-d's glory.

19 Vesamti vahem ot veshilachti mehem pleitim el-hagoyim Tarshish Pul veLud moshchei Keshet Tuval veYavan haiyim harechokim asher lo-sham'u et-shim'i velo-ra'u et-kvodi vehigidu et-kvodi bagoyim
I shall place a sign upon them and send survivors from them to the nations - to Tarshish, Pul, Lud, Moshkhei Keshet, Tuval, Yavan and the distant islands who never heard of Me nor saw My glory.  They will spread word of My glory to the nations.
20 Vehevi'u et-kol-acheichem mikol-hagoyim minchah l'HASHEM basusim uvarechev uvatzabim uvapradim uvakirkarot al har kodshi Yerushalayim amar HASHEM ka'asher yavi'u venei Yisrael et-haminchah bichli tahor beit HASHEM
They will then bring all your kinsmen from all the nations, upon horses, in chariots, in carriages and upon mules, as tribute to HASHEM to My holy mountain, Yerushalayim, with dancing, says HASHEM, just like the Benei Yisrael bring offerings in pure vessels to the House of HASHEM.

Though most of those gathered will perish there, around Yerushalayim where they have gathered, survivors will go out and tell of G-d's plagues to far nations, their own bodies bearing witness to the plague.

When those faraway nations will see what G-d did, they will also come up to Yerushalayim.  They will bring with them tribute to honor G-d, not for ulterior motive, like the tribute which the Jewish people offer.  Their tribute will be the Jewish people themselves, brought to Yerushalayim with the greatest of honor.  Those persecuted and discriminated against will now be honored by those very persecutors.

21 Vegam-mehem ekach lakohanim la-Leviim amar HASHEM
Some of them I will also take to be Kohen-priests and Leviim, says HASHEM.

Though many of those Jewish people will have been assimilated, not even aware of their priestly descent, now G-d will take them to be priests in His Temple because their assimilation was not intentional.

22 Ki cha'asher hashamayim hachadashim veha'aretz hachadashah asher ani oseh omdim lefanai ne'um-HASHEM ken ya'amod zar'achem veshimchem
For as the new heavens and the new earth which I shall make will endure before Me, says HASHEM, so shall your offspring and fame endure.

 And lest the Jewish people wonder how can this be, after this long and endless exile, G-d compares them to the very heavens - as long as they exist, so will they.  Just like the heavens and earth are "new" creations of G-d, yet endure perpetually, so shall the Jewish people exist for all time and will never be exchanged for another people.

23 Vehayah midei-chodesh bechodsho umidei shabat beshabato yavo chol-basar lehishtachavot lefanai amar HASHEM
Every month, on the new moon, and every week, on the Shabbat, all flesh shall come to prostrate before Me, says HASHEM.

Those close by nations will come before G-d every week and those faraway will come every month.  Together they will all prostrate before the Living G-d and acknowledge His greatness and Teachings.

24 Veyatz'u vera'u befigrei ha'anashim haposh'im bi ki tolatem lo tamut ve'isham lo tichbeh vehayu dera'on lechol-basar
They will go out and see the corpses of the people who rebelled against Me, for their maggots shall not die and their fire shall not be extinguished and they shall be loathsome to all mankind.

Those people who will come to prostrate before G-d will see those smitten by G-d outside Yerushalayim.  Those thus smitten will include those gathered nations who had come to fight G-d's people in Yerushalayim.  Also smitten will be the wicked of all generations who will be brought back to life to receive their due.  All will then see them ablaze with G-d's eternal fire and smell the stench of their burning flesh.  But even more wondrous will be that the maggots eating them will be unharmed by that eternal flame.

And this site will be seen "Every month, on the new moon, and every week, on the Shabbat, [when] all flesh will come to prostrate before Me, says G-d."

-MeAm Lo'ez, Sefer Yeshayahu

Parashat Noach