Shoftim (2): The Goodness Inside

תמים תהיה עם ה' אלוקיך

Be simple with Hashem your G-d.

Based on the Maharal in Nesiv HaTemimus we can glean some depth as to what message this commandment is trying to drive home to us.

The Maharal explains that Temimus is doing good not out of contemplation and decision, rather by doing the right thing by simply tapping into the innate goodness of the Jewish Soul. Hashem asks from us to be true to ourselves and do the right thing naturally.

Friction is the force that causes all things to wither away. This is not only true physically but philosophically as well. For what, in essence is friction? Friction is conflict between two diverging counter-forces. When they collide they wear away at one another. This is why peace is the secret to longevity.

By accessing out internal, natural good we stop fighting ourselves. This is the high road. By internalizing my status as a Son of The King, every battle becomes different. I'm no longer at odds with myself. A Jew needs to be aware of his internal purity.

Coming in contact with my Chelek Eloka MiMa'al, my Godly soul puts my in direct contact with Hashem. I'm one with my true self which is an emanation of Him. ואתם הדבקים בה' אלוקיכם חיים כולכם היום, and you who are attached to Hashem are fully alive today. No internal friction means a more vibrant life. This is the depth of what we just explained.

And thus, the opposite of תם, of simplicity is מת, death. Because a departure from my internal goodness is an automatic connection of the friction that wears away at life.

And for this reason, Yaakov Avinu who is described as the paramount איש תם is described in the Gemara (Ta'anis 5) as לא מת.

Hashem should help us connect ourselves to our innate goodness so we can live lives of true everlasting serenity.

An Idea From R' Tzadok (1b): What is the Way

We explained in a previous post that the word Derech is a reference to the Torah. Here is one facsinating application:

The Stutchiner Rebbe Shlit"a explained based upon R' Tzadok's rule that the most accurate understanding of a word is to be found in its earliest context. The first time the word Derech appears in the Torah is after Adam is expelled from Eden He is shown that the way back in - the דרך עץ החיים - the path to the Tree of Eternity, is blocked by sword-weilding angels.

As we know, the Eitz HaChayim is really the Torah itself. עץ חיים היא למחזיקים בה. The prototypical Derech was that of the Eitz HaChayim. Therefore, any Derech that is true to its name must lead towards the Torah.

This is the depth of Amaleks attack on the Jews. When Am Yisrael left Egypt for Har Sinai they were attacked mid-way by Amalek. The Passuk refers to this as "אשר קרך בדרך" they ambushed you on the Derech, on the way. This is because they were going tp receive the Torah.

This was the ultimate Derech. The Jews journey to Har Sinai was Adam's treck back on to the דרך עץ החיים.

Shoftim (1): The Way Out

שופטים ושוטרים תתן לך בכל שעריךאשר ה' אלוקיך נותן לך לשבטך

Place judges and guards at all of your gates that Hashem has given to you according to your tribes.

The second Djikover Rebbe (a grשndson of Naftoli N'Rupshitz) in his Imrei Noam offers a penetrating insight based on this verse.

We know that Chazal say that a person would never be able to beat the Yetzer Hara if it were not for Hashem's help. The Evil Inclination is a heavenly angel and we are mere flesh and blood. We need G-d's help. Therefore a person may come to say that if he did in fact sin it must be because Hashem wasn't there protecting him and thus he is absolved of guilt.

But we know the famous teaching of the Ba'al Shem Tov: Chazal say that a Bas Kol, a Heavenly voice emanates from Har Sinai everyday calling upon us to do Teshuva. Have you heard it? Do you know anyone who has? So if no one hears it what good is it? The Ba'al Shem Taught that the Hirhurei Teshuva, the passing thoughts and seconds guesses that make us think twice before we we do the wrong thing are that Bas Kol. That we hear all the time

That is one facet of the support that Hashem gives us in our war against the evil inclination. That voice in our heads tempting us to think it over - that nudge echoes from Sinai.

Says the Djikover, this is all found in our Passuk.

שופטים ושוטרים תתן לך

Judgement will be placed on everyone

בכל שעריךאשר ה' אלוקיך נותן לך

For all of the gates that Hashem has given to you.

What are gates? In the world of the Tzadikim, gates always represent Teshuva, an escape plan, a way out.

These gates are the Hirhurei Teshuva from Har Sinai.

לשבטך

The word Shevet means tribe, but it also means staff,

He gives you these thoughts as a pole to hold onto, to be pulled out of the strom of the fight with the Yetzer Hara.

We are going to be held responsible for not listening to that voice in the back of our heads that was there to pull us out. We cannot simply claim that Hashem has abandonded us, for He never has and He never will.

An Idea from R' Tzadok (1a): Being Shown the Way

R' Tzadok HaKohen M'Lublin zy"a  (Tzidkas HaTzadik 59) asks an important question:

The Torah is called Moreh Derech. It shows us the way. It's known that in Sefer Mishlei when the word Derech appears it is a reference to the Torah. (see there 48).

It's easy to understand why some parts of the Torah are called Moreh Derech. After all, we need practical Halachah to tell us what to do from minute to minute. We need to be taught how to refrain from the wrong and to be directed towrds that which is right.

What about the parts of the Torah that have no bearing on my life? How are abstract parts of Torah also considered Moreh Derech? 

He answers that the premise of the question itself is a mistake: The Torah is not called Moreh Derech because it teaches us what to do. It is called Moreh Derech because he who learns Torah has Hashem holding his hand  guiding him through life - even if what he is learning has no direct or practical bearing on the challenges he faces.

Just the fact that he is a Torah learner gives him the Siyata D'Shmaya to be led on the proper path.

This idea finds its source inwhat Chazal teach us about the Aron, the Ark that contained the Luchos: when the Jews traveled in the desert the Aron would travel ahead  of the camp and disperse the enemies of the Jews before they came to attack. So too the Gemara says (Sotah 21a) that the Zechus of Torah learning keeps the possibility of sin away from a person.

This is also the meaning of the Medrash (Eichah 1) that the light of the Torah - HaMaor She'Bah, is Machziro L'Mutav - it brings a person onto the proper path.

As Dovid HaMelech said,
נר לרגלי דבריך

Re'eh (2b): Live a Little!

We mentioned previously that the richness of Yahadus that is available is dependant on us  to find. When we listen to the Mitzvos and inspire ourselves then the path of Ratzon Hashem is the most enticing thing in the world.

There is an interesting statement of Chazal that the Torah can be either a Sam HaChayim or a Sam HaMaves, either an elixir of life or a deadly poison.  It is understandable how how the Torah gives life, but how does it give death? Surely it gives life or remains neutral. But how can it be bad for you?

I heard an answer in the name of the famed Mirrer Rosh Yeshiva, R' Nahum Partzovitz zt"l.

Look around the halls of a Yeshiva. There are Bachurim and Avreichim who are flying. They love every minute of this life they have chosen. Torah is Geshmak and they are fully invested. But there are others, a sad group, a group of students who drag themselves around with no life, no zest. Secretly they hate this whole thing. They feel stuck. They don't learn like they should and they are constantly itching to leave. Not only that but this lifestyle deprives them of money and Olam HaZeh. Oy.

For this group, because of the lack of push and inspiration, the Torah is a Sam haMaves. They feel crushed by the Torah, not enlivened by it...

Similarly, take a business man who pulls a 9 to 5 with overtime. He likes the New York Times more than the Mishna class that he forces himself to listen to. He goes to Shul and either does nothing or talks. The whole Judaism thing is a burden. It doesn't fit with the type of life he would like to lead: vacations, fancy restaurants and women. For this man too, because he has yet to be shown the beauty of Avodas Hashem his Judaism is giving him more unrest than fulfillment.

Torah can be a Sam HaMaves and that is the curse of not listening to the Mitzvos.

If we do our best to expose ourselves to the high energy and lifeforce that is Yahadus then we are sure to live lives full of richness and Simchah.

Re'eh (2a): Listening Brings Blessing

ראה אנוכי נתן לפניכם היום ברכה וקללה. את הברכה אשר תשמעו אל מצות ה' אלוקיכם... והקללה אם לא תשמעו... וסרתם מן הדרך

See that I have placed before you a blessing and a curse. The blessing that you should listen to the commandments of Hashem your G-d. And the curse if you don't listen and you shall stray from the path.

Listen to the amazing words of R' Yaakov Moshe Charlap zt"l:

R' Yaakov Moshe, author of 15
volumes of Mei Marom and
several works of Nigleh as well.
A unknown giant.

One of the things that set people apart from animals is the ability to listen. A conversation is not dependent on the ability to make noise, it is the ability to cooperate in what the other side is saying and to internalize messages. Animals can hear, but only humans can listen.

We said at Mount Sinai, נעשה ונשמע, we shall do and we shall listen. The meaning of this is that we won't just do things, rather we shall listen to what we are doing. That itself gives us the ability to do the Mitzvos. Let's explain the meaning of this.

There is big difference between physicality and spirituality. Gashmiyus works even if you don't understand the mechanics of it. The car drives even if you don't understand what's going on under the hood. This is not true in spirituality. The more we learn, the more we understand, the more we listen to what the Mitzvah is all about the more powerful it becomes. When we understand Tefilah through the lens of the Tzadikim, our Tefilah becomes more potent, and so too it is with every Mitzvah. Lulav, Tzitzis, Shabbos... everything.

We are so thirsty for spiritual fulfillment. Mankind seeks to connect to something larger than life. All to often there are those who give up their Judaism because they find it stale and non-relevant. But the blessing of life, the richness of spirituality, that connection that we all seek is found in simply learning about מה יפה ירושתינו, how gorgeous is our heritage. Does a certain Mitzvah bore you? Learn a little about it.

This is the meaning of the Psukim mentioned before:

את הברכה אשר תשמעו אל מצות ה' אלוקיכם

The blessing is that you should listen!

When we listen to the internal world of the Mitzvos life becomes so rich!

הקללה אם לא תשמעו... וסרתם מן הדרך

But the curse is not listening.

Doing Mitzvos by wrote makes life so stale and sometimes it makes holy Neshamos lose the way.

This fundamental idea idea is so central to solving many of Am Yisraels obvious problems today. Hashem should help us listen to the Mitzvos and then we will lead lives truly full of blessing.

(מבוסס חלקי על ביאורו של  מו"ר הרה"ח ר' אלחנן אהרמאן שליט"א)

You can listen to the Shiur in full here.

Re'eh (1c): True Reward

Perhaps in light of the previous two posts (here and here) we can suggest a final layer of thought on this subject for now:

We know that Chazal famously say that שכר מצוה מצוה - that the reward for  Mitzvah is the Mitzvah itself, in another post we brought one explanation of this cryptic statement and in truth the Sefarim HaKedoshim are filled with countless interpretations of it. Perhaps we can suggest one more:

We have been explaining through the Rambam that the rewards mentioned in the Torah are a means not an ends. They are there to propel us forward in Avodas Hashem. To give us what we need to keep moving strong.

This could be the meaning of שכר מצוה מצוה, the reward given for a Mitzvah is there for more Mitzvos, which will in turn result in the ultimate reward in the world to come. The reward is a means not an ends.

Re'eh (1b): A Higher Cause

We explained in a previous post that the blessings that Hashem gives us in this world are not a reward in of themselves rather they are meant as fuel to keep us moving in a healthy way.

The Noam Eleimelech in the beginning of  the second section of the Sefer, Likutei Shoshana brings out the aforementioned point in a a different Passuk.

The Passuk says: אשריך וטוב לך
It is good for you and praiseworthy.
This is obviously repetitious.

Chazal explains that the Passuk means:
אשריך בעולם הזה, it is praiseworthy for you in this world
וטוב לך עולם הבא and it is good for you for the next world.

Reb 'Meilach (as he is often lovingly referred to) explains, that here here too the word אשריך is not only a reference to the word praise, but againthe world אשר, meaning 'that', 'in which', or being connected to something else. He explains that the meaning of the Pasuk is that when your עולם הזה is "אשריך" - when it is being directed towards a higher purpose then it takes on not only the meaning of Praiseworthy, but it it generates  וטוב לך עולם הבא and it is good for you for the next world as well.

Hashem should help us use our Gashmiyus properly.

Re'eh (1a)- For the Right Reasons

Hashem says, See how I have places before you blessing and curse...

את הברכה אשר תשמעו אל מצות ה' הלוקיכם

The blessing when you shall listen to the commandments of Hashem your God,

Or, (Heaven forbid)... the opposite.

There is a problem. The word אשר doesn't grammatically fit here. The word אשר means "that". If this is true then Pasuk literally means "the blessing that you shall do the Mitzvos." Awkward. Let's explain what this means.

The Tiferes Shlomo explains based on the Rambam.

The Rambam asks in Hilchos Teshuva that if Chazal say that there is no reward in this world for doing the Mitvos, then how can it be that the Torah promises much physical earthly reward? The Rabbi's say one thing, and openly in the Torah, the opposite appears!

The Rambam says that all of the blessing in this world is not the actual reward for the Mitzvah rather it the natural response of the universe to us doing the right thing. The land brings forth produce and the sky brings down rain. The world runs as it should. This is to facilitate us continuing to do the right thing. This is nature of the rewards stated in the Torah, and thus there is no contradiction.

This is also the meaning of our Pasuk. את הברכה אשר תשמעו אל מצות ה' אלוקיכם, The blessing so that you may do the Mitzvos. Hashem wants to fuel our continued cooperation in His Divine Plan.

More of this to come

Eikev (4b) Making it Rain

We explained in previous post that when I realize that my challenges come from Hashem and my salvation also only comes from Him do I have the ability to truly overcome.

A story:

In the surrounding districts where the Ba'al Shem Tov lived there was a very dry season and the need for rain was desperate. The Ba'al Shem decreed public fasts. During one of the mass-prayer sessions, he noticed a simple man crying during the Shema. After the communal services were done he approached the man to ask for an explanation. Of all the places to cry, why Davka during Shema?

The man explained that in the Shema it says "ועצר את השמים ולא יהיה מטר" - I shall lock the heavens and there shall no rain. This is the curse that we are experiencing right now. But this decree emanated from the Hashem's inner Ratzon. The word עצר also means to squeeze, no? In the Gemara the term for pressing olives is עצירת הזיתים. If this is true, then Hashem who is the source of the drought can also re-direct the Pasuk to mean that He will squeeze the clouds until there is nothing left and all the rain as fallen to the earth.

Instead of reading  "ועצר את השמים ולא יהיה מטר" as a curse... I read it as a prayer. Hashem! You are the reason the rain is locked up, but You are also the only way it will come down. ועצר את השמים - Don't lock up the sky, liquefy it.

As this simple Jew related his prayer to the Ba'al Shem, the rain started to fall.

Eikev (4a): Defeating Our Enemies

When we believe that is only Hashem that is giving us our struggles and it is only He who can give us the strength to overcome them - it is then that we begin to become truly empowered to succeed

The Gemara (Sucah 52) says in regrades to the Yetzer HaRa: אלמלא הקב"ה עוזרו לא אוכל לו - were it not for Hashem at his side, one would never triumph over the Yetzer HaRa. In another place, Chazal liken the relationship between human and inclination to that of a King who sent a temptress to cause the prince to slip and fall from grace. Once an advisor explained to the prince that the woman herself was a sentry of the king did the prince see through the test and avoid her seduction with ease.

We are the prince and Hashem is The King. The Yetzer HaRa is the temptress and the Tzaddikim are the enlightening advisors. Once we internalize the message that the Yetzer HaRa too comes from Ratzon Hashem, do we immediately draw down the needed inner Kochos to beat Him.

This is true of other struggles as well. My financial, familial and health problems are all manifestations of the greater Divine Plan. The escape route is located in the knowledge that, "Only Hashem put me in this mess. Only Hashem can take me out."

The Shinover Rebbe in Divrei Yichezkel explained that a Pasuk in our Parshah teaches us this lesson:

כי תאמר בלבבך רבים הגוים האלה ממני איכה אוכל להורישם... לא תירא מהם

Rashi explains here that כי means "Perhaps". However, the classic meaning means "Because". Let's compare the Pshat translation to the explanation of the Shinover.

"Perhaps you may say in your heart, "These enemies are vast. How shall I overcome them" - Don't fear them."

In this understanding the Pasuk directs us to quell our fears in a situation where we may otherwise be frightened.

But when we translate כי as because - the Pasuk takes on a whole new meaning:

"Because when you will say in your heart, "These enemies are too vast, how shall I overcome them" - Don't fear them" According to this translation  the message emerges that it is due to the fact the one believes that he cannot do it on his own - that serves as the source of comfort. It is because we say, "How can I manage alone" that begins the victory process. When one believe that he alone doesn't have the sufficient resources to overcome his challenges and he realizes that עזרי מאם ה' עושה שמים וארץ, then does he begin to draw down supernatural inner fortitude.

Only Hashem put me here. Only He can take me out.

More on this to come..

Eikev (3): Listen Deeply

והיה עקב תשמעון את המשפטים האלה ועשיתם עושם

And it shall be when you listen to the laws and do them...

What does it means to "listen" to the laws? And if listening to them simply means to obey them, then why is there a need to also write "when you do them"? Certainly that's repetitious. And as all the Sfarim do, we need to analyze what is this unique term of "עקב".

The Agra D'Kala (by the Bnei Yisachar zy"a) writes as follows:

We don't always take Mitzvos so seriously. One piece of advice given is to find the root of every Mitzvah in the Ten Commandments. Those ten, as explained by the Rishonim, encompass all of the Mitzvos. By understanding this concept every Mitzvah takes on greater weight.

The Komarna Rebbe zy"a wrote an encyclopedia explaining how each one of the six-thirteen connects to a specific letter in the commandments.

Menachem Mendel M'Riminov explained that Dvarim Bteilim is included in Lo Sirtzach - Don't murder. Alternatively, in the words of R' Noach Weinberg zt"l - Killing time is suicide on an installment plan. This is one small example from a very deep and intricate study, but once we internalize the truth that every Mitzvah finds a root in the Aseres HaDibros, even a seemingly small commandment takes on a much more potent significance. 

By realizing that a seemingly small Mitzvah finds its source in the Aseres HaDibros, I come to learn that there is a permeating sanctity in the whole Torah. All of the Torah - that which strikes us as impactful and that which comes across as less so - is all interwoven.

We know that the Pasuk describes Ma'amad Har Sinai as an endless and everlasting sound. קול גדול ולא יסף.  Now we can add a new explanation as to why. Har Sinai is endless because it reverberates in every other Mitzvah. Every time I do the right thing I am tapping back into that original experience.

This provides us with a powerful explanation of the Pasuk: והיה עקב תשמעון את המשפטים האלה - If you listen to the עקב - the 172 words of the Luchos (עקב=172) and see how they are an endless sound that penetrate all Mitzvos... then it will lead to ועשיתם עושם, you will take all the Mitzvos seriously and do them.

Eikev (2): A Higher Physicality

פן תאכל ושבעת... ורם לבבך ושכחת את ה' אלקיך
Lest you shall eat and become full and your heart will become haughty and you will forget Hashem.

Oy. Gashmiyus. Can't live with it; can't live without it. It's so hard not to remember that there is a G-d in the world when I'm a few holes into my Sunday morning golf. The Pasuk says that "וישמן ישורון יבעט" - And the Yidden will get fat and kick. Sometimes getting to much Brachah makes us bit full of ourselves. It's called biting the hand that feeds you.

R' Zusheh M'Anipoli zy"a taught a deep lesson on this Pasuk, but first a story:

Even when the table was set and the food was ready to be served, R' Zushe would stand up from his chair and look towards the heavens. He would say, "Ribono Shel Olam! Zusheh is hungry! Zusheh wants to eat! Please send him some food." He would repeat this process a few times and only then would he eat.

Why go through this? The food was already ready! Rather, once the meal is ready it's easy to fall into a trap of וישמן ישורון יבעט. R' Zusheh wanted to make sure that didn't happen. He wanted to eat in Hashem's presence. Let's go back to the Pasuk.

It's true that Gashmiyus can make us go astray, but there is a higher path. The angels don't understand Aramaic. It's a sister language of Lashon HaKodesh. Sometimes words spelled the same way in each language can have different meanings that teach us one about the other.

In Aramaic, the word שכיח means available and found. The Passuk could be read that your heart will be proud you will forget Hashem. But if we use this alternative understanding the Pasuk now says, פן תאכל ושבעת... ורם לבבך ושכחת את ה' אלקיך - When you eat well and you raise your heart to a an elevated state; there shall you find Hashem. ושכחת את ה' אלקיך. Connecting to Hashem with the Olam HaZeh that He provides us with is the highest level of all.

Eikev (1): The Heels of Reward

והיה עקב תשמעון... ושמר ה' לך את הברית ואת החסד
It's shall be that when you listen to the Mitzvos, Hashem will  protect His covenant with you and bestow upon you kindness.

The operative term here is "עקב" - on the heels. Just as in the English version of the term means that something is immediately following something else, so too here. The direct result of doing the Mitzvos is amazing reward.

R' Levi Yitzchak focuses us in on to this unique term:

It's true that HaKadosh Hu promises us tremendous Schar for our good deeds. But the only reason that Torah and Chazal only told us about these rewards (both the ones relevant to Olam HaZeh and HaBa) is because we don't have the capacity to appreciate the real reward.

The real prize is mentioned only once: שכר מצוה מצוה - the reward of a Mitzvah is the Mitzvah itself. This means that in this world we can't understand how much pleasure Hashem gets when we do the right thing, and we don't feel fulfilled by making Him proud of us. It's all too abstract.The real reward will come when we can see and feel the power of our actions. That perception alone will trump everything. That's שכר מצוה מצוה.

The rest of the reward that we do know about is small stuff in comparison. It's the bottom of the pleasure food-chain.

This is the meaning of עקב תשמעון. Says Hashem, "If you do the right things then I'll bless you with all of this stuff, but just know that what I'm listing here is only the עקב, the tail end of it."

There is so much to look forward to in  my relationship with Hashem. There is tremendous warmth and love waiting for me. The divine appreciation for my efforts will be worth more than all of חיי עולם הזה and חיי עולם הבא. Hashem! Give me the strength to be motivated by this reality now so that I can make you proud. I want to be an עבד נאמן.

Tu B'Av (2):The Temple of the Future

The Mishnah at the end of Ta'anis says the following:
לא היו ימים טובים לישראל כחמשה עשר באב ויום כיפורים.
There were no days as as glad as Yom Kippur and the Fifteenth of Av. The content of the Mishna speaks about how the girls would go into the fields for Shidduch prospects on these dates.

The conclusion contains an exposition on the following words from Shir HaShirim: "ביום חתונתו ביום שמחת לבו - on the day of his wedding and the day of the gladness of his heart" ביום חתונתו זו מתן תורה - The day of his wedding is the day on which the Torah was given. ביום שמחת לבו זה בנין בית המקדש שיבנה במהרה בימינו - The day of his heart's gladness is the building of the Beis HaMikdash, may it be built speedily in our days.

This conclusion is somewhat difficult. The Mishnah begins by speaking about two particular dates: Yom Kippur and Tu B'Av. It concludes by speaking about something completely different: Shavuos and the building of the future Beis HaMikdash. Where is the common theme? (ע"ש בנו"כ שדחקו מאוד בק' זו)

R' Tzadok HaKohen explains as follows (לחמשה עשר באב, ב):
The lasting Matan Torah was not on Shavuos, rather on Yom Kippur when we received the second set of Luchos that didn't break. ביום חתונתו זו מתן תורה goes back on Yom Kippur. And ביום שמחת לבו זה בנין בית המקדש שיבנה במהרה בימינו? That's going on Tu B'av, the date of the building of the final Beis HaMikdash! (He brings proof to this from the Midrash)

As we explained before, the prototypical relationship of G-d and Jew was set in place on the Tu B'Av before the world was even a potential reality. We see now that the culmination of history climaxes by bringing that relationship full circle. (וזה העומק בהנ"ל בענין "המגיד מראשית אחרית" והמבין יבין)

The Beis HaMikdash was built around HaKadosh Baruch Hu's love for the people. When the Jews would come to visit they would be shown the Keruvim in the Kodesh HaKodashim embracing and be told, "ראו חיבתכם - see how Hashem loves you!"

We should take the opportunity to Daven with all of our might that this year we may yet see the realization of this amazing possibility: ביום שמחת לבו זה בנין בית המקדש שיבנה במהרה בימינו, אמן

The other obvious ramification of this is that the future Beis HaMikdash will be a space of a pure outporing of constant love. That will be the Temple. The place where the Jews come to solidify, strengthen and deepen their connection to their Father in Heaven

Tu B'Av (1): Before All Relationships

Tu B'Av is traditionally asociated with the Simcha of Shiduchim and Zivug.

R' Naftoli M'Rupshitz zy"a brings out a fascinating point:
While it is true that we celebrate Rosh HaShanah on the first day of Tishrei, that is only because Adam HaRishon was created on that day. The true beginning of the creation process was on the twenty-fifth of Elul. Not only that, but the Gemara debates if the world was created on the first of Tishrei or the first of Nisan. The conclusion of that discussion is that the potential was conceived in Tishrei and only came into reality on the first of Nisan.

So really the beginning of the beginning, the start of the potential was on the twenty-fifth of Elul.

Chazal teach us that a person's Zivug is determined forty days before the creation of the fetus. A Bas Kol emanates from the heavens and declares: "Bas Ploni L'Ploni" - She is destined for him. Now we know that the apex of all relationships is that of  Hashem and the Jewish people. It is the Nimshal to all of the Meshalim. After all, the whole world was created to be a stage for the actualization of that union.

The world as it is born in potential is likened to the fetus. A person in the making. This process of the fetus of the world began on the twenty-fifth of Elul. This is when the world-as-a-fetus was "conceived". It logically follows that the "Zivug" of the world was announced forty days previous.

Forty days prior to the twenty fifth of Elul is Tu B'Av.

The reason that Tu B'av runs the motif of Shidduchim is because the ultimate Shidduch was formulated on that day.

And the rest is history...

Practical thought: Hashem is not just a Deity, I am in a relationship with Him. All of my other relationships are details in the larger picture of my relationship to him.

(A nice addition: At a wedding, before the Badekin and Chupah, the parents involved sign the Tna'aim. The Tna'aim always begin with the following term: המגיד מראשית אחרית - He Who pre-determines destiny. This is a reference to the fact that the wedding is the culmination of that original Bas Kol from before the birth of the bride and groom.)

VaEschanan (3): Draw Him Down

אל תנסו את ה' אלקיכם
Don't test Hashem your G-d.

The simple meaning is that we are not supposed to say, "Just gimme a sign!" We are not supposed to ask, "היש ה' בקרבנו אם אין" -  Is HaKadosh Baruch Hu with us?

The Kozhnitzer Magid in Avodas Yisrael suggests a profound aspect to this command:

An earthly king needs a nation and a dominion. A King, marooned on a desolate island, rejected by his people can't be called much of a king. This, in the terminology of Chazal is called, אין מלך בלא עם - There is no king without a people. Hashem is our King. כי אנו עמך ואתה מלכנו. He is revealed in this world through us. He created a reality in which we make the Kingdom. (*see below in the Hebrew addendum)

But this is not intrinsically true. Hashem is objectively King; even without us. אחרי ככלות הכל לבדו ימלוך נורא. The Chidush is His Divine Will to create a system of אין מלך בלא עם - He chose to incorporate us into the framework of His Majesty. He wants us to reveal Him, even though He doesn't really need it.

The summation is as such: Hashem as a Hidden, Elevated King doesn't require us to be in the picture. מלך רם וניסה, but to be a Revealed King we need to cooperate. אין לנו מלך אלא אתה.

By being an Eved Hashem, I cause Hashem's Malchus to be revealed in this world. I let the world know 'כי לה' המלוכה. Hashem runs the show. But when I stray I cause the Malchus to retreat out of this world. I cease to be a conduit for its revelation. We want Hashem to be King in this world, not just Upstairs.

This is the meaning of אל תנסו את ה' אלקיכם. The simple meaning is not to test Him. But, as is well known, the root of תנסו is נס which means elevated. The command of אל תנסו את ה' אלקיכם is telling us not to let Hashem stay in a status of לבדו ימלוך נורא, rather to to reveal Him in this world: כי אנו עמך ואתה מלכנו. Don't cause Hashem to be a King only Upstairs. Reveal Him down here too.

Practical thought: Hashem created the world in such a way that He doesn't reveal Himself. He relies on me to reveal Him. How much time do I just wait for Him to show up and make things right? He chose me to be His messenger and rectify things for myself and others! Am I doing a good job with my actions and character to display godliness in the world?


ומטעם זה השכינה נקראת מלכות, שהשכינה מאפשרת את הבחירה כנודע. והמשמעות שיש בחירה היא שיש דבר- הנברא שבוחר. רק מכאן ואילך אפשר שיהיה נתפס לעין שיש מציאות זולתו כביכול - והמבין יבין

Shabbos Nachamu (1): Lost Time

This week begins the seven weeks of comfort was we begin to recover from Tisha B'Av. The Haftarah opens with the famous words, נחמו נחמו עמי - Be consoled, be consoled my people. The Midrash explains that the double-Lashon, the repetition of נחמו twice is coming to teach us that the עמא קדישא - the Yidden are to receive a double portion of comfort לעתיד לבאו. What is the meaning of this? Is one set of condolences not enough?

The Rama MiPano (beginning of מאמר חיקור הדין) explains the following verse from Tehilim:  שמחינו כימות עיניתנו - Gladden us as the days of our suffering. On the surface this verse is not understandable. He explains that this verse is a prayer that all of the times that we wanted to serve Hashem but could not should be transformed into merits as if we actually accomplished our goals. Make us glad, meaning bestow upon us the Zechus, as the days of our suffering - when we were held back from doing what we really wanted to do for You. שמחינו כימות עיניתנו.

The Shem MiShmuel (page 32) explains that this is the meaning of  נחמו נחמו עמי. Hashem knows that during the Galus, without a Navi, without a Beis HaMikdash, without enough Gilui Shechinah - it's very hard to serve Him. The culture around us holds us back. Sometimes we fall. Hashem is empathetic to our situation. He sees us for who we really are: Pure Neshamos that want to do the right thing. But the Galus makes us like fish out of water.

The Geulah will not only reveal our inner goodness through Teshuvah, but it will even show how all of our good intentions stand for us as a tremendous reward.

When Hashem answers our request of שמחינו כימות עיניתנו, that will be the moment of נחמו נחמו עמי.

Post Tisha B'Av Story (2): Take it away!

The Avodah of Simcha was highly emphasised in the Beis Medrash of R' Yisrael M'Ruzhin, zy"a. The Chassidim didn't want the heaviness of Tisha B'Av to get in the way.

 

They came up with a plan: They went up to the roof of the Beis Medrash and tied a lasso. When they saw someone entering the Beis Medrash they would snatch the unsuspecting Chassid and drag him to the roof to join in on the fun.

 

As they dragged up another unsuspecting victim they realized that they were dragging up the Rebbe himself! Slowly, and with much embarrassment they lowered him down.

 

When he reached the ground, the Rebbe looked towards the heavens and said, "You see that the people don't want this "Chag"... so take it away!"

Va'Eschanan (2): Obliging with Love

Moshe Rabeinu begs of HaKadosh Baruch Hu to enter Eretz Yisrael. Hashem replies, "Dont speak to Me anymore on this subject. The Midrash (Yalkut Shimoni, 819) explains that Hashem was saying, "Don't worry you have a tremendous amount of reward waiting for you."

 

Why tell Moshe about this now? If his big portion in the world to come is supposed to serve as a source of comfort then he should know about it when the decree not to enter the land was first issued. Why wait until now?

 

Based on the words of the Shir Ma'on of Erloi Hy"d we can explain this interaction.

 

We know that the Gemara opines that one who is commanded to do a Mitzvah and does it is greater than one who is not obligated yet volunteers. גדול המצווה ועושה יותר ממי שאינו מצווה ועושה The Mefarshim explain that this is because one who is directed to do has his natural human rebelliousness incited within him and therefore the fight with the Yetzer HaRa to do the Mitzvah is greater.

 

Even though this is true, there is a plus side to not being commanded. He who is אינו מצווה ועושה can be more sure that the Mitzvah is not being done out of habit. He is doing the Mitzvah strictly out of a desire to make Hashem proud.

 



R' Shimon Sofer (II) author
Hisorerus Teshuvah and more

Once Hashem decreed that Moshe would not enter Eretz Yisrael, Moshe automatically became an אינו מצווה in regards to the Mitzvos that are connected to the land. The Gemara explains that Moshe wanted to enter the land not because he wanted to soak in the scenery and eat from its decadent fruits - rather he wanted to fulfill the מצוות התלויות בארץ - the Mitzvos that can only be fulfilled in Eretz Yisrael.

 

By showing Hashem that we wanted to go into Eretz Yisrael as an אינו מצווה ועושה he retroactively displayed that all of his Mitzvos throughout his life were all with pure love even though there was a commandment compelling him to do so. Only now that he Davened to be allowed to do Mitzvos that he was not obligated in was  he a מצווה ועושה who attained the love of an אינו מצווה ועושה.

 

That is why this is the moment that Hashem told Moshe that there is much reward waiting for him, because this moment amplified the reward of all of his previous Mitzvos.

 

Taking on a Chumrah is a sensitive subject. But when done in a healthy way and with guidance it shows that we are not doing this (what ever the "this" may be) just because we have to. By taking on something a little extra, by stretching our comfort zone a bit it shows the world - and more importantly ourselves - that Mitzvos are important to us. It adds an element of אינו מצווה ועושה into the Mitzvos in which we are מצווה ועושה.

 

(We will not address now why the Tefilah didn't work and if this answer comforted Moshe. That is hopefully for a later article.)

Va'Eschanan (1): Meek and Mighty

לא מרובכם מכל העמים חשק ה' בכם ויבחר בכם, כי אתם המעט מכל העמים
Hashem has not desired you and chosen you because you are greater than all the other peoples rather because you are the smallest.

The implication of the Passuk is seemingly contradictory. The Passuk seems to state that we are the greatest and the slightest, and between those two factors Hashem chose us because of our smallness. But how can it be that we are the mightiest and the meekest simultaneously?

Based on the Shem MiShmuel (p. 33) we can explain as follows:

The Pasuk in Shir HaShirim states how Hashem calls the Yidden "יונתי" - My Dove. The Midrash there asks, why is it that we are only His dove and not objectively doves? The Pasuk there reads "יונתי בחגוי הסלע" - but could have been written, "יונה בחגוי הסלע" - without the possessive connotation.
The Midrash answers that only in regards to our relationship with Hashem are we sweet and soft like doves. We do the Mitzvos with humility and dedication. But when it comes to the nations of the world when they try to prevent Torah and Mitzvos? Then we are ferocious animals. They try to take away Shabbos, Milah and Talmud Torah? We fight back viciously.

Explains the Shem MiShmuel, this is how we are the meekest and the mightiest at the same time. In our relationship with Hashem we are soft as doves, but with we are iron-fisted in foreign policy.
If this is true, one may come to think that it is the power of our fighting spirit that has made us last so long. But the opposite is true. It is Davka because we are like doves that we are the everlasting Chosen People. Those who are כי אתם המעט, give the power to those who are רובכם.

והמבין יבין

This is true not only on the nationalistic level, but in the private domain as well. My true inner storehouses of strength are in my soul, not my body.
Practical thought: My Guf is mighty but my Neshama is quiet and still. Who is the real me?

Post Tisha B'Av Story (1): Burying

R' Avraham M'Tchichnov zy"a would buy a new Sefer of Kinos of Tisha B'Av every year. He explained that every year after the fast and mourning he was so sure that Moshiach would come that year that he would put his Kinos in Genizah.

Next year our Kinos should be obsolete.

Post Tisha B'Av: Starting Again

We end Megilas Eichah with the following: השיבנו ה' אליך ינשובה, חדש ימינו כקדם.
Hashem, return us to you and we shall return; renew our days as they used to be.

 

We are asking Hashem to give us the inner strength to end this bitter Galus. What does that have to do with renewing our days? What does "חדש ימינו כקדם" mean?

 

The Kedushas Levi explains as follows:

 

Moshe Rabbeinu says to the people. "?ועתה ישראל, מה ה' אלוקך שואל ממך כי אם ליראה" And now, Yidden, what does Hashem ask from you other than to fear Him?" While this Pasuk requires quite a bit of explanation, let's focus on one Drashah that Chazal make. "ואין עתה אלא תשובה" - The word ועתה, "and now", is a direct call to Teshuva.

 

Why is Teshuva synonymous with "ועתה"?

 

The final Pasuk in Tehilim says "כל הנשמה תהלל י"ה" - Every soul shall praise Hashem. Chazal explain this Pasuk to mean על כל נשימה ונשימה תהלל י"ה, to praise Hashem for every breath. Every moment Hashem is giving me new life. Every time I exhale is yet another opportunity for my life to end. Hashem, in His Kindness lets me breathe again. HaKadosh Baaruch Hu is constantly reviving me, providing me with new life.

 

My life of this moment is totally new. And if that's true I'm not bound to the shortcomings of my past. This is why ועתה is Teshuvah. I am totally fresh, and therefore completely free to begin again, and this is the meaning of השיבנו ה' אליך ינשובה, חדש ימינו כקדם. We want to Hashem to bring us closer to Him. We want Him to inspire Teshuvah in our hearts השיבנו ה' אליך ינשובה. How is this done?  חדש ימינו כקדם. By helping us feel that every moment is completely new.

 

As we begin our departure from the Aveilus we look towards a brighter future. A future that starts right now.
 חדש ימינו כקדם.

Bein HaMeitzarim (3): Touching infinity

The Gemara in Chagiga (13b) compares the content of different prophecies and how they differ. In one vision the prophets states that the angels had six wings, while another prophet makes note of only four. In a similar comparison one Navi exclaims, "היש מספר לגדוגיו" - The legions of Hashem are limitless! Yet in another place a definite number is in fact stated: "אלף אלפים ישמשוניה ורבוא רבבון קדמוהי יקומון" - A million serve Him and one-hundred-million shall rise in His Honor. While that is an incomprehensible number, it is still finite and not nearly up to par with the endlessness of the first vision.

The Gemara explains that the difference is a result of the destruction of the Beis HaMikdash. When the Temple stood, the angles were countless and six-winged. Now, post-destruction they have lost their bottom wings and the Pamalia Shel Ma'alah (the heavenly majesty of angels) has been diminished.

We are going deep now.

There is a simple problem with all of this. Hashem's name is י-ה-ו-ה, which is an ineffable reference to the fact that G-d Was, Is and Always Will Be. If he is unaffected by time then there is no room for cause-and-effect because change requires a field of before and an after; neither which exist by Hashem. There is no concept of time when it comes to Hashem and thus He is not subject to change.

With this being said, how is it possible to say that the Malchus was diminished as a result of the Churban? The Maharal explains (Netzach Yisrael 22) that the while it is indeed true that the Majesty did not intrinsically change - the human capacity to perceive the Kingship was adversely effected. And thus each prophet saw what was allowed to be seen in relationship to standing of the Temple.

Let's add another layer of profundity.

You may be led to think the following thought: If the Divine itself is left in tact and the only change is in the perception of the creations, then what's the big deal? The lack is in me, but that's not to say that Hashem Himself takes any pain in it. Are we at all mourning a loss of His?

This is not true. The thing that matters most to Hashem, as it were, is that we perceive Him. The whole world was built just so that He could be received. Without that creation is pointless. Listen to a Midrash (Vayikra Rabah, 19): When man was created, all of the animals lined up before him to receive their names. The elephant became פיל because man dictated that it should be. At the end of this process, Hashem "got on the line" and asked to be named as well. Man declared that G-d's name should be  י-ה-ו-ה. Hashem agreed, and so it was.

Here comes the mind-boggling absurdity. As we explained before, the name  י-ה-ו-ה means that Hashem is not subject to change. Nothing is new or old. With that said, how could it be that Hashem had a name introduced to Him - let alone a name that means nothing is new! What is more new that a new identity?!

The answer is found in a paradox. The novelty is Hashem's desire to be recognized as the Ultimate. He wants for there to be a creation - man - who internalizes that he stands before that which is Endless and Unfathomable. Man cannot understand Hashem Himself, but he does have the capacity to have the awareness that there is Hashem of whom he cannot fully be aware.

(This could be a deeper meaning of דע לפני מי אתה עומד - "Know before Whom you are standing." Why doesn't it simply say, 'Know that you stand before G-d'? The answer is that even as we are aware that we are standing in front of the Lord, we simultaneously know that we do not perceive what that really means. It is the ultimate paradox. We stand before Him, yet He remains without clear identity. דע לפני מי אתה עומד can also mean, Know that you are standing before "Who?". We understand that there is that which cannot be understood.)

When man called G-d by the name of י-ה-ו-ה he was fulfilling the ultimate desire of the universe. In that moment there was God and a man who recognized that there was a Supreme Being, above all rationalization. When the prophet saw into the heavens and proclaimed, היש מספר לגדוגיו, "His majesty is endless" - he was touching the untouchable, he was recognizing that which is beyond understanding... he was fulfilling Hashem's Ultimate will; just as Adam originally had done.

(ובדרך אגב: כל זה הוא העומק במה שכתוב בנפש החיים שכוונת שם הויה היא ההתייחסות בין אין סוף לבין העולמות, והמבין יבין)

The Beis HaMikdash was the place of man's connection with the Infinite. The destruction of the Beis HaMikdash desolated man's interface with the Infinite. It put a cap on being able to be aware of endlessness. Infinite majesty became a mere 101,000,000. This loss, this disconnect of awareness is the most catastrophic event for the wholeness of the universe. All Hashem wants is that man should be conscious of the idea of infinity. He should know that there is endlessness, even if he is unsure exactly what endlessness is.

This in one level of mourning that should stand in the forefront of our minds when we cry over the loss of the Beis HaMikdash. The destruction of the Temple signified a halt in the ultimate Divine plan for man to accomplish דע לפני מי אתה עומד in its most profound context. The constriction of man's ability to perceive - his מוחין דקטנות - is what pains Hashem the most. And we beg that Hashem re-open our minds and hearts to receive Him.

Bein HaMeitzarim (2b): How to chase

We mentioned in a previous post that due to the reality that Hashem Himself is, K'vyachol, experiencing Galus during Bein HaMeitzarim, He is therefore out in the open and more approachable.

 

What does it mean to approach Him? How do I come close to submit my request?

 

There is two types of closeness: Geographic and Ideological. I can be in the same spacial vacinity of someone. Physically we are very close. But we have nothing in common. In this respect we are very far. But even if my best friend is on the other side of the world we are still very close. We share values. We have common ground.

 

With Hashem's Omnipresence, it's impossible to be physically any closer to Him than you already are. So when we discuss coming close to him we are discussing a closeness of an ideological nature.

The new Kever of R' Pinchas,built in 2004

This is done through closeness in form. In the terminology of Chazal: הדבק במידותו, connect to His Ways. Rav Pinchas Koritzer zy"a explains that this not only means His traits of Mercy and Kindness etc. This also means becoming in tune with the the Divine Mood as it were. If Hashem is experiencing the bitterness of exile, then closeness to Hashem means that  I too am experiencing the Galus. This is the closeness of Bein HaMeitzarim. To identify and empithize with the צער השכינה, Hashem's pain.

 

Practical thought: Isn't it at least a little bit awkward that Hashem is in pain and I don't notice? Isn't evey relationship about mutual recognition? How can I expect Him to respect what I lack if I'm failing to identify with what He "lacks"?