Parashat Ekev

Friday, August 7, 2015 · Posted in , , , , ,

Devarim 7:12 - 11:25
Haftarah: Yeshayahu 49:14 - 51:3



Summary

  • Reward and punishment
  • Laws of idolarty
  • The purpose of human suffering. 
  • Laws relating to the meal. 
  • The virtue of humility. 
  • Idol worship. 
  • Sin of the Golden Calf. 
  • Tablets of the Law. 
  • Aharon's death. 
  • Fear of G-d. 
  • Superiority of the Land of Yisrael. 
  • Laws of prayer and mezuzah. 
  • Future conquests.

Devarim 7:12 If only you listen to these laws, safeguarding and keeping them, then Hashem your G-d will keep in mind the covenant and love with which He made an oath to your fathers.

The Hebrew text of "If only" is the word Ekev (עֵקֶב - literally "on the heel of," i.e., in consequence of). This Hebrew word has the additional meaning: "heel of the foot." We can thus see the verse as alluding to those Mitzvot which are trodden upon, i.e., treated lightly or disrespected fully. It is as a consequence of obeying those commandments which are conventionally neglected that the Benei Yisrael will merit G-d's favor. A similar thought is expressed by King David in Tehillim 49:6, making use of this same root Ekev, "'avon 'akevai yessubeni" (עֲו‍ֹן עֲקֵבַי יְסוּבֵּנִי - the sin of those things which I tread upon, now surrounds me). What he meant is this: "I do not fear because of the sins which I regard as serious, since I am careful to avoid these; but I do fear on account of those mitzvot which I treated lightly." The lesson behind these two verse is clear: we must learn to treat all mitzvot with the same degree of esteem.

The use of the word Ekev can also be seen as an allusion to those mitzvot which are associated with the heel or foot - that is, walking to the Beit HaMidrash for prayer or Torah study; walking to visit the sick; escorting the dead to their last resting place; travelling to console mourners; etc.

A further lesson from this verse is that the reward one reaps in this world for observance of the mitzvot is very small and of little value, as is the heel of man, which is the lowest part of the body. The major portion of the recompense for observance is stored up for the hereafter. Non-Jews, on the other hand, are rewarded immediately for good behavior - thus depriving them of reward in the future. The material benefits that Jews enjoy in this world are not due to mitzvah observance, but rather are in return for the pain and suffering Jews endure on account of their religion.

The Midrash Rabbah on this verse recounts the story of an orphaned girl, reared as a maid servant in the house of a good man, who attributed the decent treatment accorded her to the work she did for him. Her master and benefactor told her, "You are wrong, my child. All the good I do for you is compensation for the indignities you suffer as a servant. But the reward for your work is stored up with me - to your account." The analogy is made to G-d's relationship with Yisrael. G-d tells His Chosen People: "All that you enjoy in this world is compensation for the pain and suffering you endure because of your attachment to Judaism, but the real reward for all the mitzvot and good deeds you perform is stored in your account in the World to Come.

Moshe instructs Benei Yisrael not to fulfill the mitzvot in order to receive immediate rewrad, but to strive to observe them because of a wholehearted love for G-d. Only then will the idea of reward be regarded as a small and insignificant matter, since Yisrael will understand that the real reward awaits the righteous in the next world.

7:13 He will love you, bless you and make you numerous. He will bless the fruit of your womb, the fruit of your land, your grain, your wine, your oil, the calves of your herds, and the lambs of your flocks, in the land that He promised your fathers that He would give to you.

In this verse Moshe describes to Yisrael the temporal reward for observing G-d's commandments out of love and not because of any expected compensation. In addition to fulfilling the covenant, G-d will also bless Yisrael's material possession enabling them to fulfill the mitzvot in comfort, lacking nothing.

The promise of this verse, "He will... make you numerous" is understood as numerous in importance. Even if Yisrael is few in numbers, they will be greatly esteemed in G-d's eyes. Their prayers will be accepted as if they were the entreaties of a multitude, since G-d does not reject the supplications of the many.

This verse can also be seen as a direct continuation of the one preceding it. In verse 7:12, Yisrael is told that G-d would keep the covenant promised to the Patriarchs. G-d will love Yisrael because of the merits of Avraham. He will bless them because of Yitzchak and will multiply their numbers because of Yaakov.

7:26 You must not bring an abhorrent thing into your house, or you will be proscribed like it; you must reject it as abominable and abhorrent, for it is proscribed.

The Torah states that "you will be proscribed like it," to emphasize to Yisrael that it is forbidden to derive any benefit from idolatry. Benei Yisrael are to "reject it as abominable" - they are to treat these images the way they do an unclean animal. Moreover, they should refer to these idols disrespectfully - if it bears a pleasant-sounding name, one should alter it in order to demean it.


The Laws of Idolatry

What follows is an explanation of the laws regarding the prohibition against idolatry.

Deriving Benefit:  From the very moment that the idolater has designated any object as part of his worship, a Jew is forbidden to use it, even though it has as yet been actually employed in pagan worship. The same prohibition applies to any object used to adorn or cover the image. Similarly, candles lit or incense burned in its honor are forbidden.

Anyone who benefits or derives any pleasure from these objects has transgressed two prohibitions:

  1. the prohibition against bringing "an abhorrent thing into [one's] house"
  2. the prohibition against allowing anything relating to the worship of idolatry to remain within our midst. Even if one burns an idol, it is forbidden to use the ashes or to warm oneself by that fire. Any derivative is proscribed, even if it has been mingled and annulled by a thousand times its volume.
Effigies: All images set up in towns and villages are included in the ban, since we are to assume that they have been installed for idolatrous purposes. Those placed in large cities are not included because their purpose is purely decorative. Exceptions to this last rule are those images placed at the gate of a city holding a bird or sword, or wearing a crown since these are usually erected for the purpose of idol worship. A crucifix is constructed for worship and so must be treated as a forbidden object. It is forbidden to keep any Christian symbols in one's house.

Invalidating Idolatrous Figures: One is permitted to benefit fro the handling or use of an object originally designated for idolatrous worship only after a pagan annuls it by breaking one of its features or one of its limbs or if he batters it completely out of shape even without diminishing it in size.

A Jew may benefit from an annulled object of idol worship even if the pagan who had done the damage did not actually worship that particular object or use it in his practices. However, an object of this sort that is disfigured by a Moslem is forbidden for Jewish use because Islam also forbids idol worship. Similarly, Jews may not benefit from an object of idol worship marred by any other gentile who does not practice idolatry at all.

The annulment of these objects should take place before a Jew acquires them. For example, a Jew who buys silver coins from a pagan and discovers the image of an idol engraved on one of them may keep the coins only under the following conditions: If he had paid for them but had not actually take physical possession of them or if he has them in hand but had nnot yet paid the pagan for them. In either case, he must return the engraved coin to the pagan to be disfigured before he can become its owner. If, however, the coins were paid for and were already in the Jew's possession when the discovery was made, then the new owner has no recourse but to throw the offending coin into the sea, because a Jew may not annul the object nor can he derive benefit from any form of idol worship.

Ornaments, incense or other accessories of idol worship may be returned to their previous pagan owners for nullification been if they had been paid for and were already in their new Jewish owner's possession. The rule outlined in the preceding paragraph that once a Jew pays for and takes possession of an item, he can neither nullify nor benefit from it, applies only to an object of idolatry itself, not to any of its accouterments.

If a Jew acquires an idol that had been properly annulled by a pagan, all its ornaments and accessories are immediately nullified as well and are dissociated from their original purpose. The reverse, however, is not true: Annulling the accessories does not automatically nullify the idol, which must itself be disfigured in the manner described above.

Any idol or object designated for idol worship which breaks spontaneously is still forbidden, until a pagan pronounces its annulment. If one finds fragments of these broken objects, they may not be used unless there is sufficient evidence that they had been formally annulled. If an idol is composed of many separate sections which are easily joinable, then each part must be annulled separately. If, however, it would be impossible for an ordinary person to unite the sections of an idol of thissort, then a pagan may mar only one section to annul the entire idol.

Trees that had been planted in front of an idol as decoration may not be used by Jews for any purpose. Even sitting in their shade is forbidden. One should not pass beneath them if there is an alternate route. If none is accessible, then a Jew may pass beneath the tree quickly, but not at a leisurely pace.

One is forbidden to listen to music played as accompaniment of idol worship, or to gaze at its decorations or to smell the fragrant spices or flowers used as adornment. If one happens to pass a temple or idol without the intention of deriving any pleasure from the music, the sights or the fragrances; he is not obligated to stop his ears, close his eyes, or attempt to avoid smelling the incense, since he transgresses the law only if he had intentionally passed that way to enjoy the sights, smells or sounds. Even if there was another path that could have been taken, the passerby is not culpable unless he expressly wishes to derive pleasure from idolatry.

Facial Figures: These are figures which were often placed at water pipes or taps where water flows for drinking purposes. Often it is the mouth of a figure of this sort that serves as the opening for the outpouring of water. These figures were placed in the positions described for decorative rather than religious purposes. Yet a Jew should endeavor to avoid placing his mouth near the figure, since it would appear as if he is paying homage to it. However, if one feels an urgent need to drink, then he is permitted to do so.

One should never come closer than four cubits (approximately seven feet) to an idol. It is also forbidden to greet pagans on one of their festivals using the term "Shalom," since this is one of the appellations of G-d, and the pagan may take this as an acknowledgment of his deity. A neutral term like "good morning" is, however, permissible.

Human Figures: It is forbidden to make a likeness of a man even if its creation is for decorative purposes only and not with idolatrous intent. If a gentile makes an image of this sort and sends it to a Jew, the latter is forbidden to keep it in his home in order to avoid raising the suspicion of his worshiping idols. It is also forbidden to commission a gentile to make such an object even if one does not intend to keep in his own home. This prohibition extends to creating likenesses of any of the creatures seen in the Merkavah vision of Yechezkel - i.e., angels, man, lions, oxen or eagles. Even if likenesses of these creatures belong to gentiles, it is forbidden to keep them in a Jewish home. Some authorities include likenesses of all other animals in this prohibition.

These prohibitions apply in cases where the image projects, but if it is impressed or embroidered on a garment or painted on a wall, it is permitted. The image of a man, however, is always prohibited in any form.

Some ketubot (marriage contracts) have pictures of a bride and groom or the sun and moon painted upon them. Although this practice is wrong, if the images have already been painted and the ketubah is complete, it may be used. 

Pictures of birds, fish or animals may not be painted or hung on synagogue walls for two reasons:
  1. when one bows during prayer, it might seem as if he is bowing to these images.
  2. they distract the worshiper and prevent proper concentration and devotion to prayer. 
For this second reason, the installation of a mirror in a synagogue is also forbidden - since seeing one's own reflection is a distraction during prayer.

Any vessel that has a functio in idolatrous practice may not be used in a synagogue. The rugs upon which Moslems prostrate themselves during their prayers, should not be found in a synagogue or any other place where a Jew prays.

A Jew must not wear a ring with a projecting image, but if the image is engraved, the ring may be worn. In the later case, however, it is forbidden to use the engraved ring as a seal, because once it is impressed on paper or wax it forms a raised or projecting image. A ring which contains the image of an idol is forbidden in all instances and in all forms. A ring of this sort belonging to a gentile, must not be kept in a Jewish home. One is not to instruct a gentile to use such a seal on his behalf, since whatever is forbidden for a Jew to do is likewise forbidden to be accomplished for the Jew by a gentile.

Pottery vessels containing images of idolatrous figures or crucifixes may not be used until the images are erased. Pictures of the sun, moon and stars are similarly forbidden whether they are engraved or embossed.

One is forbidden to entertain gentile priests with song, as well as to sing, dance, or play musical instruments before their idols.

The Oath of a Pagan: It is forbidden for a Jew to cause a pagan to swear in the name of his faith. For example, before contracting a loan, a Jew must not ask a gentile to swear by his god that he will repay it. This prohibition is based on the verse in Yechezkel 23:13 which states: "Make no mention of the names of other gods; they shall not be heard on your lips."

A Jew may not say "Meet me at that place of idolatry," thereby invoking the name of the god or shrine. One is, however, permitted to repeat the names of idols that are listed in the Torah.

One is permitted to bless a pagan with the words, "May G-d bless you," for we do not assume that the pagan will interpret this as a salutation in his deity's honor. However, if a pagan blesses a Jew in the name of his god, the recipient is forbidden to answer amein.

Monetary Gain: To gain monetarily from idolatry is considered a very grave sin. A Jew cannot benefit even indirectly from pagan worship.

While all forms of idolatry are forbidden to Jews under any circumstances, this prohibition does not include mountains, valleys, springs, rivers or anything else in nature that had been designated by a pagan as an object of worship. The Torah specifically states: "You must destroy all the sites at which the nations... worshiped their gods, whether on lofty mountains and on hills etc." (Devarim 12;2). The mountains and hills themselves are not part of the prohibition, only the temples, altars and idols erected upon them are.

Any vegetation that had grown in these areas before they were designated as pagan deities is permitted for Jewish use. Whatever had grown after their designation is prohibited. If a tree is specified for idol worship, it may not be used in any capacity by a Jew, even as fuel. Trees, not designated for idol worship, that nevertheless have objects of idolatry placed beneath them, are forbidden until the objects are removed.

Many pagans worship animals as well, and one is forbidden to benefit from their use. According to various Halachic authorities, this prohibition extends to include even ordinary animals that had been traded for these "deified" animals.

Martyrdom: One is not permitted to sacrifice his life in order to avoid transgressing the law. If one is confronted with the choice of transgression or death, he must always abrogate the law. There are three exceptions - laws that are never to be abrogate and one is obligated to choose death rather than transgress them. They are:
  1. idolatry
  2. forbidden sexual relations
  3. murder
One may escape to a place of pagan worship in order to hide from gentiles who seek his life because of his religion. A Jew may disguise himself as a gentile to save himself, but he may not claim openly to be one. If a Jew hears himself described by pagans as one of them, he must proclaim his Jewish identity.

One fulfills a positive commandment in destroying any idol one finds. Yisrael was instructed by Moshe to "destroy all the sites at which the nations you are to dispossess worshiped their gods..." (Devarim 12:2). Other laws regarding idolatry have been detailed in Parashat Yitro and Ki Tisa.


The Mitzvah of Birkat HaMazon (Grace After Meals)

8:10 When you have eaten your fill, give thanks to Hashem your G-d for the good land which He has given you.

This verse contains one of the positive commandments of the Torah - to recite the Birkat HaMazon, the Grace After Meals. The mitzvah of reciting a blessing before eating is also implied in this verse, since if one is required to bless G-d after having eaten to satiety, it is certainly incumbent to bless G-d while yet hungry, over the food He has provided. The same requirement applies to drinking as well as enjoying a fragrance. The principle is not to derive any material pleasure in this world without first thanking G-d for having provided for us. the verse in Tehillim 24:1 states, "The earth is G-d's and the fullness thereof." One who does not thak G-d for food implies that it grows merely by the habit of nature, and so denies Providence. The response to this attitude is in Shmuel Alef 2:30, "Those who treat me lightly will themselves be held in contempt." Reciting a blessing is a statement of admission that the world and its riches are actually G-d's, and that G-d graciously allows us to share it. Deriving pleasure from this world without the necessary bracha is, therefore, tantamount to stealing goods from the Beit HaMikdash (Temple), which all recognize as belonging to G-d.

Similarly, our Sages have instituted blessings for all mitzvot, as well as for various occasions in a person's life - recovery from an illness, release from prison, and safe passage through a perilous journey.

In all, there are three types of blessings:

  1. before deriving pleasure from eating, drinking or fragrances
  2. before mitzvot
  3. for thanksgiving

The Laws of Birkat HaMazon (brief overview - see Me'am Lo'ez, Vol. 17 for more)


If one has eaten a piece of bread that is the size of an olive (or half an egg), he should recite the Birkat HaMazon. Although the verse in this Parsha states, "When you have eaten your fill, give thanks to Hashem your G-d..." (8:10), implying that this blessing should be recited only after one is completely sated, the Halachah rules that Birkat HaMazon need be said even after eating this minimum amount. The Talmud (Berachot 20b) tells us that the angels asked G-d why He favored Yisrael as it states, "Hashem bestow His favor upon you..." (BaMidbar 6:26), when the Torah specifically states "the awesome G-d, who shows no favor" (Devarim 10:17)? G-d replied that a people who go beyond the original requirements and praise G-d even after such a small amount - a mere taste - of food, surely deserve to be favored.

One is to recite the Birkat HaMazon in the same place where he had eaten. If he willfully moves and then says the blessings, he is to return to the original site of his meal and repeat them.

How long after the completion of a meal may a person still recite the blessings? The maximum time allowed is when one feels that he is no longer satiated, that is, when the food is in the process of being digested. This time has been computed to equal seventy-two minutes. Even if a meal takes several hours to complete, the interval of seventy-two minutes does not occur, because the diners are constantly consuming various types of food during this period and the food has not been completely digested.

Women must also say Birkat HaMazon. A minor (below the age of thirteen) must recite these blessings in order to become accustomed to performing mitzvot.

Now the question must be asked, "How can we bless G-d Who is Himself the Giver of all blessings?"
In actuality, the "blessings" we make are really a form of praise and thanks to G-d for His Goodness to us.

- Me'am Lo'ez

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Parashat Va'Etchanan

Thursday, July 30, 2015 · Posted in , , , , ,

Devarim 3:23 - 7:11
Haftarah Yeshayahu 40:1 - 26




Summary

  • Sefer Devarim is called "Mishneh Torah - The Review of the Torah" because it repeats over 100 mitzvot already mandated in the previous four Books. Rav S.R. Hirsch explains that of the 199 Mitzvot commanded in this book, more than 70 are new. The repeated mitzvot focus on areas that will be of greater immediate concern as they encounter the seven Nations. For example, the prohibition against idol worship. Although already taught, it needed to be reiterated as the Jews would confront the inhabitants of Kenaan, who were idolatrous. Those mitzvot whose application was the same, whether in the desert or in HaAretz, are not reviewed. In Parshat Va'Etchanan Moshe continues his final instructions to the Benei Yisra'el.
  • Moshe beseeched Hashem to enter HaAretz. However, he seemingly blamed the nation when his request was turned down. Moshe explained the foundation of our divine mission, which will be recognized by the other nations. Moshe stressed allegiance to Hashem and the consequences to ourselves and our children if we do not keep the Torah.
  • Moshe designated the Cities of Refuge.
  • Moshe stressed the reaction of the nation after the giving of the Torah, and forewarned them not deviate from the Torah, either to the right or the to the left. The first paragraph of Shema is recorded. (6:10-15) Moshe warned the people about the dangers of prosperity, and directed them to keep the commandments and remember the Exodus. Moshe forewarned them about the dangers of assimilation and told them to always remember that they are the Chosen People.

Devarim 3:23 I pleaded with HASHEM at that time, saying,
At that time Moshe only had a few weeks to live. Moshe thus said, "I pleaded with HASHEM a that time saying." Why did he only pray at that time? "The reason that only prayed at that time was because I wanted to teach you a lesson that you do not despair but that you realize that G-d can have mercy no matter how great the troubles you find yourself in. Even when you find yourself in a situation where there is a sharp sword on your neck, do not refrain from praying."

Here, although G-d did not accept Moshe's prayer, Moshe continued praying that, at least, he should be worthy of seeing the Holy Land.

Why did Moshe say, "I pleaded" (va-et-chanan, ואתחנן)? The Torah should have said, "I prayed" (va-et-palal, ואתפלל) to Hashem. Actually, Moshe prayed for the Benei Yisrael after they had made the Golden Calf. He said, "I prayed (va-et-palel) to Hashem" (Devarim 9:26). However, there are three reasons why this wording is used.

  1. The first reason can be understood by the following parable. A king had a wife and she gave birth to a son. So long as the son was alive she would approach the king with confidence and speak boldly. Since she relied on her son's existence, she was not afraid of anything. However, when her son died and she was alone, she lost her status. The only reason she had a position was because of the merit of her son. Now the guards would not allow her to enter the king's chambers. The same was true of Moshe. So long as the generation that he brought out of Egypt was alive, Moshe could speak with courage and confidence. When they made the Golden Calf he prayed for them and said to G-d, "Why, Hashem, are You angry with Your people?" (Shemot 32:4). He spoke to G-d boldly and said, "Your people have sinned. Forgive them." However, after G-d had decreed that the entire generation should die in the desert because of the sin of the spies (meragelim), and now only the children of the generation of the Exodus remained, Moshe's greatness was diminished and he could not pray with self-assurance. The only confidence he had was through the merit of the generation that he had brought out of Egypt. We find that when the Golden Calf was made Moshe was on High and G-d told him, "G-d down" (Shemot 32:7) - that is, descend from your greatness. Any greatness you have is through Yisrael's merit. It was for this reason that Moshe could not speak with poise and had to flee and beg for mercy. Moshe pleaded so much before G-d that the heaven and earth began to tremble. The heaven and earth said, "Perhaps the time has come when G-d wishes to renew His world." A Divine voice came forth and said, "The time has not yet come for the world to be renewed. But Moshe is praying and pleading that he should be given permission to enter the land." At that time G-d announced to all the gates of the heavens that Moshe's prayer should not be accepted, since the decree had already been sealed, and the gates of prayer should be closed, so that Moshe's prayer could not enter. Moshe's prayer was as sharp as a sword which nothing could resits, and no angel could approach to close the gates. When the angels and the heavenly hosts saw that G-d commanded that Moshe's prayer be not accepted so that he could not enter the Land of Yisrael, they all said, "Blessed be G-d's glory from His place" (Yechezkel 3:12). G-d does not show favoritism to great or small.
  2. Moshe prayed 515 prayers. This is the numerical value of the word va-et-chanan (ואתחנן) which means "and he pleaded." One reason why Moshe offered 515 prayers is because the angels offer 515 prayers every day. This is alluded to in the verse which states, "[The angels'] feet were a straight (yesharah) foot" (Yechezkel 1:7). The word yesharah (ישרה) has the numerical value of 515.
  3. There is another reason why Moshe prayed in the manner of supplication with G-d rather than by simple prayer. Righteous men may possess many good deeds, and G-d accedes to their requests. They do not ask that this be done in return for there good deeds, but they ask that G-d give them a free gift. Since Moshe knew that G-d gives a matter of grace to those who do not have merit, he pleaded before G-d He was like a poor man begging for charity who says, "Have pity on me and give me alms."  There is another reason why the righteous ask G-d to give them as a matter of grace. If they were to ask that their prayers be answered according to the value of their good deeds, that is exactly what G-d would give them. However, there would be some people who according to their merit would not deserve to have their wishes fulfilled and their prayers would not be answered. Therefore the tzaddikim ask for a gift from G-d's bountiful hand and this is a gift without limits, since G-d's power is not limited.  (Chabad)
The Palmist thus said, "I call to You, Hashem. To You Hashem, I plead" (Tehillim 30:9). Even when I call You and I know that You are close to me because of my good deeds, I still plead (et-chanan, אתחנן). All I ask You is for pity and that You answer my prayer as an undeserved present.

It is important to understand that Chazal (our Sages) taught that it is forbidden for a person to ask something from G-d and depend on his own merit. One should not say, "Since I have done so many good deeds I will certainly be answered on my own merit."  Actually before G-d we are like slaves before a king. If a master has a slave, the lave must do everything that the master requests of us. A slave does not have the right to ask for any reward from his master for anything that he does. Similarly, we cannot ask for a reward for what we do for G-d.

G-d therefore said in the Tora, "I am Hashem your G-d who brought you out of the land of Egypt to be to you a G-d - I am Hashem your G-d" (BaMidbar 15:41). A person should not say since I am destined to be rewarded for keeping the commandments, I will choose not to keep the commandments and not have the reward. G-d says, "I am Hashem your G-d who brought you out of the land of Egypt where you were slaves, and now I am your G-d. I brought you out of the land of Egypt on the condition that you keep My commandments. If you do not keep them you will be punished for rebelling against Me."

It is thus written, "Yours O Hashem is kindness, for You reward a man according to his deeds" (Tehillim 62:13). That is, the fact that G-d rewards a person for his good deeds is only an act of kindness. G-d is not duty-bound to reward a person for his good deeds.

It is thus written, "It will be charity for us, if we keep and do all the commandments" (Devarim 6:25). When G-d gives us reward for keeping His commandments it is an act of charity on His part. Our Sages likewise teach that when Mashiach comes there will be an announcement that whoever kept the commandments should come and receive his reward. G-d will then ask each one, "What have you done that you seek reward?

G-d will say, "Was it then with your money that you gave charity? The money was all Mine. Therefore before you gave the charity I paid you double for the charity that you did."

Another person will say, "I kept the commandment of circumcision with my child and also paid for a teacher to teach him the Torah."

G-d will say, "Who gave you children the, if not I? I gave you the moeny to pay the teacher. Therefore I paid you. I gave you your reward before you even kept the commandment."

Another person will come and ask for a reward for keeping the commandment of mezuzah.

G-d will say, "Did I not give you a house first? Therefore, I reward you first. You have not right to demand a reward."

From here we learn that any reward that G-d gives for keep ing the commandments is a gift and charity.

Some say the reason that Moshe used the word "and I pleaded"  (va-et-chanan, ואתחנן) was that he requested, "May it be Your will that the prayer that I say shall be fluent and that I do not stumble in my words."

We similarly open the Amidah by saying, "G-d, open my lips and my mouth will speak Your praise" (Tehillim 51;17). We pray to G-d that He might open our mouths and allow us to speak before Him, and when we speak that our words should be fluent and that we do not become confused. It is a good sign if a person's prayers emerge without any confusion or error. Moshe therefore said, "And I pleaded before G-d at that time saying." My pleading with G-d was for the sake of my "saying." I pleaded that I should be able to say my prayer correctly.

The Talmud relates that Rabbi Chanina ben Dosa would pray for the sick and he would be able to predict who would live and who would die. The Sages asked how he knew this and he replied, "If my prayer is facile and the words come out one after the other without error, I know that my prayer is accepted on High. But if my prayer is not fluent and I make mistakes and stumble, it is a sign that my prayer is not accepted." (Mishnah Berachot 5:4)


Great Merit to Die in Eretz Yisrael

It is a very great thing to die in the Holy Land. If a person dies outside the Land of Yisrael he dies through the angel of death. When he dies, many angels of destruction surround him, trying to prevent his soul from ascending. The soul then suffers in round-about paths until it can ascend on High. However, if a person walks even four cubits in the Land of Yisrael, he is assured of being a member of the World to Come. Therefore, the earlier pious men would cherish the Land of Yisrael and kiss its dust, as it is written, "For Your servants desire [the Land's] stones and cherish its dust" (Tehillim 102:15). However, the Land of Yisrael is not controlled by any angel, but by G-d Himself. Therefore if a person dies in the Holy Land, the angel of death has no power over him. G-d regards it as if he were buried under the great altar and his soul goes straight on high to Gan Eden. Neither the angels of destruction or any other spiritual denouncer has any power over him.


3:25 Please let me cross [the Yarden]. Let me see the good land across the Yardan, the good mountain and the Levanon.

Moshe wanted to keep the commandments that could only be kept in the Holy Land. There are many commandments that cannot be kept in other lands. Moshe wanted to be able to keep all 613 commandments. The more commandments a person keeps the greater his principal in the World to Come. Moshe wanted his spiritual garment to be complete with all 613 commandments.

Actually, in Hebrew Moshe is usually referred to as "Moshe our master," Moshe Rabenu (משה רבינו), which letters contain a numerical value of 613. This is the same as G-d's garment which consists of the 613 commandments.

This is referred to in the verse, "G-d is King. He garbs Himself in pride. G-d garbs Himself with the strength with which He girds Himself" (Tehillim 93:1). The Hebrew word for "girds Himself" is hit-azer (התאזר). The word hit-azer contains the numerical value of 613. Therefore we see that G-d girds Himself with the 613 commandments. G-d said, "If your desire is to keep the commandments in the Holy Land and to be rewarded for them, I will regard it as if you had kept them."

Why Was Moshe Not Allowed to Enter Eretz Yisrael

The law is that if a person makes an oath and says such and such person shall not enter my house, if the house falls and is then rebuilt, it is permitted for him to enter.  This is because the oath was on a specific house.

G-d swore that this generation would not enter the Holy Land. The oath was, "that I swore in My anger that they do not enter My place of rest" (Tehillim 95:11).

Chazal teach that this oath was only true in the time when the Temple stood. However, now it is destroyed. When the Temple is built in the Messanic era it will be called another house, and then they will be permitted to enter.

This can be understood by an example. A king was angry with his son and banished him from his palace and swore that he should never enter. After a while the king's anger subsided and he wished to allow his son to enter. What did he do? He tore down the palace and rebuilt it. Then he was able to let his son enter because it happened that his oath was observed and his son could come in.

If Moshe had entered the Land of Yisrael he could have destroyed the lust for idolatry. If the Benei Yisrael had not worshipped idols, neither the Temple nor Yerushalayim would have been destroyed, but they would have remained forever, and no nation would have had any power against them.

G-d said to Moshe, "If you want the oath against you to be nullified and you want to enter the Holy Land, you will nullify the evil desire for idolatry and the Temple will not be destroyed. Therefore since the Temple could never be destroyed, the Benei Yisrael would never be able to enter the Holy Land. If you want the Benei Yisrael ever to come to the Land, I must keep My oath that you do not enter."

It is also important to realize that if Moshe had entered the Land he himself would have built the Temple and then it could never have been destroyed. If the Benei Yisrael had sinned, G-d could have poured out His anger not on wood and stone but only on the Benei Yisrael. Therefore, G-d decreed that Moshe should not enter the Holy Land and not build the Temple. When in anger He could vent such wrath on the wood and stones [of the Temple] and the Benei Yisrael would survive.

When Moshe said, "G-d was angry with me because of you," Moshe was saying, "G-d's anger with me was for 'your benefit.'


3:27 Climb to the top of Pisgah, and gaze to the west, north, south and east. Let your eyes behold it, since you will not cross the Yarden.

Each of the four directions, north, east, south, west has three names:

East:

  1. mizrach (מזרח)
  2. kedem (קדם)
  3. panim (פנים)
West:
  1. ma'arov (מערב)
  2. yam (ים)
  3. achor (אחור)
South:
  1. darom (דרום)
  2. teman (תימון)
  3. negev (נגב)
North:
  1. tzafon (צפון)
  2. s'emol (שמאל)
  3. estov (אסתו)
The reason why each of the directions has three names is because each one teaches something.

The word mizrach (מזרח) for the east comes from the root zarach (זרח) meaning to rise, or to shine forth, because this is where the sun rises.

It is called kedem (קדם) meaning 'first' because this is the first direction which lights up in the morning.

It is called panim (פנים) meaning 'front' because when Adam was created he was facing east. Therefore his back was to the west, his right was to the south and his left was to the north.

The west is called ma'arov (מערב) from the root arav (ערב) meaning mixture. This is because when it becomes dark all images are mixed together and one thing cannot be discerned from another. [Also evening is referred to as erev (ערב)]

It is called yam (ים) meaning sea because the sea is toward the west of the Holy Land. Thus the Targum translates "until the final sea" (Devarim 34:2) that the sea is towards the west.

It is called achor (אחור) since with relation to the east which is the face, the west is the back.

The south is called darom (דרום). This is because the sun is at its highest point to the south. Darom (דרום) can be read as dar rom (דר רום) meaning dwelling on High.

It is called negev (נגב) since negev means dry. The south is a very dry area, since the sun is very hot there. Our Sages teach that once a person lost a wooden vessel in the sun in the south, and in the evening he found that it had been burnt by the heat of the sun. It is likewise written, "I have given the land of the south (negev)" (Shoftim 1:15). The Targum renders this "the south" (darom) land.

The opposite side is known as tzafon (צפון) which has the connotation of hiding. This is because the sun is always hidden there. Also there is no habitation there.

It is also called estov (אסתו), which is related to the word s'tav (סתיו) meaning 'autumn,' since this is a place of extreme cold and all rain comes from the north. The south is hot and dry because the sun is directly overhead, and he north is cold and wet because the sun is not directly overhead.

Another reason that it is referred to as 'estov' is because this has the connotation of healing. This direction brings healing to the body. (See Targum to Iyov 37:22 where estov means the "gold of the north.")

 It is also called s'emol (שמאל) because it is hidden and concealed. The left hand is also called s'emol (שמאל) because it does not do work skilfully.

- Me'Am Lo'ez


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Parashat Devarim

Wednesday, July 22, 2015 · Posted in , ,

Devarim 1:1 - 3:22

Summary



  • The fifth and final Book of the Torah, Devarim. Known as Mishneh Torah (the repetition of the Torah); this Sefer contains Moshe's last words to Benei Yisrael during the final 5 weeks of his life. 
  • As the people are about to enter Eretz Yisrael, Moshe reviews many of the crucial Mitzvot & incidents of the last 40 years, & also will introduce 70 Mitzvot not discussed earlier.
  • Moshe gently rebukes the nation for their moments of rebellion & lack of faith - particularly the incident of the Spies - but also reminds them of Hashem's protective Hand which guided & sheltered us in the wilderness.
  • As the nation's new leader, Yehoshua is encouraged to continue the path of Moshe. (Rabbi Stewart Weiss)

Benefits of the Mitzvot


The merit of the commandments will stand up for a person. He will then be worthy of ten benefits:

1) will cause the Shechinah (Divine Presence - שְׁכִינָה) to dwell in the land. The whole world will rejoice since blessing will be found in all things. (Ibid., Shaar 2; Sh'nei Luchot HaB'rit, p. 240)  

Even if there are wicked people in the world, they too are blessed in the merit of the righteous who keep the commandments. (Sukkah 5) 

On High there is a special place for angels who are armed with all types of weaponry to protect Yisrael so that no nation in the world has any power over them to do them harm. When evil decrees are made against them, these angels take vengeance against them and protect Yisrael in the merit that they run to do the commandments.

However, if, heaven forbid, the Benei Yisrael are not careful in keeping the commandments, there is another place where different angels are ready and prepared to run and help the nations of the world when they make evil decrees against the Benei Yisrael. They break the mazal-power of Yisrael so that the others can have power over them. They also break down the power of the good angels who want to do good for Yisrael. The Divine Presence then departs from Yisrael and the land is cursed in every possible manner. A force of destruction rests on the earth, causing great damage and the world no longer has any joy. (Zohar, Noach, p. 61)

2) Even if G-d makes an evil decree, a righteous person has the power to annul it through the power of the commandments that he keeps. (Ibid., VaYeshev) It is written, "When the king issues a unilateral decree who can say to him, "What shall you do" (Kohelet)? However, immediately after that, it is written, He who keeps a commandment will not know an evil thing" (Kohelet 8:5). Here the Scripture asks, who can tell G-d what to do and annul the decree? However, one should know that there is one person who has the power to say, "What are you doing?" and this is one who keeps the commandments. (Sh'nei Luchot Ha'Brit, p. 241, quoting Zohar)

This is what King David said, "The G-d of Yisrael spoke to me - the Rock of Yisrael (saying), I should rule Yisrael (which is called man), I should be a righteous ruler and I should fear G-d" (Shmuel Bet 23:3). King David said, "Hashem G-d spoke to me and said to me 'I am the Rock of Yisrael and its strength. I rule over man to do anything that I want. Who rules over me? The righteous rules with the fear of G-d - one who has the fear of G-d and keeps the commandments.'" (Shabbat 6)

3) No evil news is given from on high. Rather he is only given good reports. It is thus written, "He who keeps the commandments will not know an evil thing" (Kohelet 8:5). That is, one who keeps the commandments and who waits and yearns for a time when he will be able to keep the, will not know any evil. Whatever he is told from on High will be good news. (Rashi, ibid.)

4) He will have a long life. (Moed Katan 3) A parable to this would be a person who is drowning and another person throws a rope to him and says, "Grab onto this rope and do not be afraid of anything." The same is true of one who keeps the commandmnts. It is like a person holding onto a rope; he does not have to fear death.

It is thus written, "You, who are attached to Hashem your G-d, you are all alive today" (Devarim 4:4). If you are attached to Hashem your G-d and keep His commandments you will live and endure and have a long life.

A person should not say, "What benefit will I have if I keep the commandments?" and say "I have also committed many sins". Rather, a perosn should strive to do good deeds, balancing these sins that he has done. Thus, for example, if a person sinned in his own eyes and derived enjoyment fro something that is forbidden to look upon, he should be careful to put on tefillin, which the Torah says should be worn [on the forehead] "between the eyes." Similarly, if a person sinned with his mouth, through slander or profanity, he should do commandments that are related to the mouth such as sudying Torah or praying with great feeling. If a person sinned with is hands he should do commandments that depend on the hands. If one sins with the feet he should run to keep a commandment.

If a person does this he will be able to have a good answer to G-d by saying, "If I have done sins, I have also done good deeds to balance them off."

Because G-d loves the Jewish people so much He surrounds them with good deeds. Wherever we go we encounter good deeds. G-d told us to put tefillin on our heads and arms, a mezuzzah on our doors, tzitzit tassels on our garments, circumcision on our flesh. Thus whever we go we can find commandments to keep. (Shabbat, loc. cit. See Rabbi Yoshia Pinto [on Ein Yaakov])

5) If a person keeps a commandment for the sake of Heaven without any ulterior motives the Divine Presence rests on his face. People then listen to his words. (Kiddushin 1) Moreover, whoever looks at his face will be filled with fear and awe; even wild animals will be afraid of him and not approach him.

We thus find that when Dani'el was thrown into the lion's den the lions would not even approach him to harm him.

However, if a person is rooted in sins, the Divine Image (tzelem - צֶלֶם) flies away from his face. Since the Divine Presence is no longer with him, no one is afraid of him. When he speaks to admonish people his words are not accepted. Even wild animals are not afraid of him. Such a person appears to them like an animal and they have power and they can kill him and eat him as the would eat any other animal. (Reshit Chochmah, Perek HaMitzvot)

6) The merit of the commandments that he keeps protects him from all evil. Even if an evil decree has been made against him on high, the commandment has the power to protect him. This si true both at the time when he is keeping it and, later, after he has kept it. (Berachot 1)

The commandments are thus like a shield to protect a person from troubles. Just as when a person is in battle his shield protects him from arrows, similarly, the commandments that a person has kept are like a shield that protects him from troubles decreed from on high. 

One who keeps the commandments is like a tree which has few branches but many deep roots. All the winds in the world could blow against it. They do not have the power to rend it even a little from its place. The roots that spread out and extend to the depths have great strength. (Zohar, VaYeshev, p. 191)

Likewise, one who keeps the commandments need have no fear from anything decreed on high. It is thus written, "Blessed is the man who trusts in G-d, for G-d will be his trust. He will be like a tree planted by water, and by a stream it sends out its roots and is not afraid when heat comes since its leaves are fresh. In a year of famine it will not be concerned and will never cease from giving forth fruit" (Yirmeyahu 17:7-8).

Besides this, since such a person is careful in doing the commandments, G-d does not allow him to come to sin. He is like a person who goes in a dark place and he is afraid that he will step on thorns and thistles. However, if he has a lamp in his hand he could walk wherever he pleases without fear. The commandments are like a lamp as it is written, "For the commandment is a lamp and the Torah is light" (Mishlei 6:23). They go and illuminate a person's way so he does not come to do sins. (Sotah 3)

The merit of commandments stands also for a person's children and protects them from harm for even a thousand generations.

This is even true if a person keeps the commandments out of fear that G-d will punish them if he does not keep them. 

However, if a person keeps the commandments out of love and does them with total perfection, not out of fear but merely because G-d commanded them and it is not proper to disobey His commandments, then his status is very high. The merit of the commamdments will protect him even for two thousand generations . It is thus written, "[G-d] does act of kindness for two thousand generations for those who love Him and keep His commandments for a thousand generations" (Devarim 7:9) This is saying that G-d does these acts of kindness for two thousand generations for those who love Him and keep His commandments. However, those who do it out of fear, G-d only keeps it for a thousand generations.

One should not think this is only if one does the commandments. This is not true. Even if a person has a desire to sin and refrains from doing it out of respect for G-d, G-d countes it as if he had done a good deed and protects his children. (Avot 4)

7) If a person keeps the commandments he is so precious in G-d's eyes that G-d says, "The whole world was only created for the sake of this person."

The entire purpose of creation was that G-d should create a righteous person who will keep the commandments. If the world had not been created, the righteous person (tzaddik - צַדִיק) would not have a place in which to exist. (Sotah, p. 29)

Even the angels where only created in order to benefit such a person. (Berachot 1, See Shabbat 2)

Therefore, righteous people are more important than angels. We thus find that Nevuchadnetzer threw Chananiah, Misha'el, and Azariah into the fiery furnace. When they emerged unharmed he said, "Blessed is the G-d of Shadrach, Meshach and Aved Nego (Chananiah, Misha'el and Azariah) who sent an angel to save His servants since He had mercy on them" (Dani'el 3;28). Nevuchadnetzer is mentioning that G-d sent angels to save them from the fire. However, since the Scripture mentions the angel in the fourth place and does not mention it first, it is a clear sign that the righteous person is the main thing and the angel is only secondary to him.

Rabbi Azzai said, "All the world was only created as an accompaniment for such a person - to provide for his needs. If there are not other people in the world who would care for his needs whether for food or for clothing, if not for other people there would not be food or clothing and this person would not be able to serve G-d properly." (Rashi; Rabbi Yoshia Pinto [Riph])

Likewise, Ben Zoma said when he saw the great masters of Yisrael. He saw 600,000 men in the Holy Temple when they came on the annual pilgrimage. When he saw this he would say, "Blessed be He who created all these who serve me. Through them I am able to keep G-d's commandments. Adam had to work very hard until he had bread to eat. At first he had to plow, then plant and then harvest the wheat. He had to winnow and bring it in the pan and grind it and knead it and bake it and only then could he eat it. When he needed an article of clothing how much work he had. He had to shear the sheep, bleach the wool, comb it, dye it, weave it and then sew it. But I wake up in the morning and find everything ready and prepared for me. Therefore, it comes out that all these people who are working were only created to serve me so that I could find everything ready and prepared so that I will be able to serve my Creator." (Maharsha, Sanhedrin 10)

8) For every commandment that aperon does an angel is created. This angel speaks up for him and says, "I pertain to this person who created me by keeping such and such a commandment." (Sanhedrin 10)

G-d holds this angel in front of Him and gazes at it in order to do good to a person. (Berachot 9)

9) Just as a person who does not have any good deeds and is punished, conversely one who does his Creator's will has very high status. When the time comes for a righteous person to die, the souls of all his friends and relatives come to greet his soul. He looks at all of them as if they were with him in the world.

10) After he wrote all this, one may wonder, what benefit does the soul have to come into this world? Originally the soul was in Gan Eden and then when it comes to this world it is very close to being destroyed and losing all its reward. It is impossible that the soul not sin and it is in great danger of ending up in Gehinom.

However, one must realize before the soul comes to this owrld enve though it is in Gan Eden it does not have the power to see or to enjoy the radiance of the Divine Presence since the light of the Divine Presence is so great. However, after it come to this world, the good deeds that it does become a garment for it. By means of this garment a person can see the radiance of the Divine.

If a person would gaze at the sun his eyes would become blinded. However, if he places a cloth over his eyes then he could look at the sun. (Zohar, Shelach)

Our Sages called this garment the "Rabbi's shirt" (chaluka derabanan - חֲלוּקָא דְרַבָּנָן). This was the garment that the ages wore so that they could look at the light of the sun. (Ibid.)

Besides the garment that the righteous wear made out of the commandments that they did, G-d also makes them a garment of good deeds. This is true even if they did not keep the good deeds. The righteous wonder and say, "Since we did not keep these commandments, how did we get this garment?"

However, this garment comes from a wicked person who might have done some good deeds in this world. However, he was wicked all his life and did not repent before he died. G-d takes his garment and gibes it to a righteous person who may not have kept this commandment and finds it lacking. it is thus written, "The wicked prepares and the righteous wears it" (Iyov 27:17). This is speaking of the garment that the wicked person prepares thorugh a good deed that he did, but is finally worn by the righteous person. (Shefa Tal, and other Kabbalah texts; Zohar, Shelach; Rabbi Yosef Caro, Maggid Mesharim)

From all this we learn how much good a person brings to his soul when he strives to keep the commandments that G-d gave us.

Me'am Lo'ez, Parashat Devarim


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