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Cortesy of Partners-in-Torah Moses prays to G-d that he be allowed to
complete his ultimate mission and enter the Promised Land with his people.
However, G-d does not grant this request, but allows him to view the land from
afar. Moses elevates the people by describing the glory of being as close to G-d
as they are, yet warns them that this relationship entails great
responsibilities. The Ten Commandments are repeated, this time in the form of
the Second Tablets (the first set was broken by Moses after the sin of the
golden calf). The famous and now-beloved "Shma" is given to the people, the
single sentence spoken by Jews throughout the ages when giving their lives to
G-d "Hear O Israel, the L-rd our G-d, the L-rd is One." This verse is followed
by the first paragraph of "Krias Shma" which is termed by our Sages as the
"Acceptance of the Yoke of Heaven.". "If your child asks you tomorrow, saying, What are the testimonies and the
decrees and the ordinances that Hashem our G-d commanded you?' You shall say to
your child, We were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt
with a strong hand.". (6:20-21) In the Passover Haggadah, we are told that
the Torah discusses four types of children, and our verses contain the question
attributed to the wise son. For each child, the Torah provides a different
answer or explanation which is tailored to that child's unique circumstances, so
that the parents will be able to explain the miracles of the Exodus from Egypt
to each child in a manner which is appropriate for his level. Though much has
been written on the topic of the four sons, we will add one more insight. Our Sages teach that every word in the
Torah can be interpreted in 70 distinct ways. Rabbi Moshe Tukechinsky, who
served as the Mashgiach (spiritual leader) of the Slabodka yeshiva in B'nei
B'rak, Israel, suggested that this number is no coincidence. As King David
writes (Psalms 90:10) that the average life span of a person is 70 years, Hashem
placed in the Torah a corresponding number of levels so that a person won't be
complacent with his previous understanding but will seek to discover a new layer
of depth in each successive year. However, Rabbi Tukechinsky added that it is
unreasonable to expect a person to begin this project in the first few years of
his life, when his intellect isn't yet adequately developed for the task.
Rather, this lifelong project begins at the age of Bar Mitzvah, when the Torah
considers a person's mind mature enough to hold him responsible for his actions.
It should come as no surprise, then, that Rabbi Tukechinsky died at the age of
83! In light of this insight, Rabbi Chaim
Soloveitchik (1853-1918) explains that the fact that the Torah specifically
addresses each type of child helps us see the breadth and depth of the Torah.
Books which are written by humans are targeted toward one level, but the Torah
addresses every single person on his unique and individual level. Rabbi Moshe Wolfson, the Mashgiach of
Yeshiva Torah VoDaas in Brooklyn, noted that in secular studies such as
mathematics, at the end of each school year the students must turn in their old
books and receive new, more advanced books at the beginning of the next school
year. On the other hand, Jews around the world study the very same Torah,
Mishnah, and Talmud beginning in their youth and continuing throughout their
lives, as the Divine wisdom contained therein may be accessed by each student as
he grows and matures. Many of us, this author included, grew up
with a perfunctory introduction to the basic "stories" of the Bible Adam and
the forbidden fruit, Noah and the flood, Abraham almost sacrificing Isaac, Moses
and the ten plagues, and the giving of the Torah at Mount Sinai. Although at
that point we may have thought that we knew and understood the full depth of the
Torah, we are now mature and intelligent enough to recognize the folly and
innocence of this belief. The Mishnah in Ethics of our Fathers (5:26) teaches:
Delve into it (the Torah), and continue to delve into it, for everything is
contained within it. This is surely a lesson that each of us, no matter where we
are on our personal path of Jewish growth, would do well to contemplate and
internalize. "Ascend to the top of the cliff and raise
your eyes westward, northward, southward, and eastward, and see with your eyes,
for you shall not cross this Yarden." 3:27 Moshe was not merely granted an
opportunity to "see" Eretz Yisroel from a distance. Rather, the Medrash and
Rashi make it clear that he was endowed with a special capacity to view every
single aspect of the land, even those not generally visible from a mountaintop.
This begs the question why he needed to bother to ascend the mountaintop in the
first place? Couldn't the same miracle be accomplished while he stood on flat
earth? The mystics explain that in order to perceive the complete spiritual
essence of Eretz Yisroel, one must be prepared to climb a metaphorical "tall
mountain" beforehand. The beauty of Eretz Yisroel is available only to those who
make real "Aliyah," a difficult process of spiritual ascent. "And Hashem will disperse you among the
people, and you will remain small in number among the nations that Hashem will
lead you there." 4:27 It is important to recognize that
although the name "Wandering Jews," implies aimless drifting; our continual
travels were anything but purposeless roving. Rather, each of the four exiles
was designed to challenge us to grow in a specific area of our relationship with
Hashem, and together, they form a complete educational experience whose
graduates will have mastered and formed an indestructible bond with Hashem.
"Not with our forefathers did Hashem seal this
covenant, but with us we who are here, all of us alive today. Face to face did
Hashem speak with you on the mountain from amid the fire" 5:3,4 These verses contain many important arguments in
favor of Judaism. To counter the deficient claims of legitimacy asserted by
other religions, Moshe points out that ours is the only religion whose basis for
faith and conviction are not based on a prophetic vision of an individual, but
rather, on a personal exchange with Hashem at Har Sinai, experienced by an
entire nation. Furthermore, in an effort to refute those who claim that due to
our sins, Hashem abandoned us and "chose" another people, Moshe stresses that
the original covenant was binding for all generations and could not be
contravened. A religion founded on the principle that G-d abandoned us and chose
another people, contradicts this verse, thereby forfeiting any possibility of
legitimacy. Dear Rabbi, Madeline, Although our sages followed specific guidelines when
formulating the actual text of the blessings, the obligation to recite
the blessings is sometimes scriptural, sometimes rabbinical. For example: one
who consumes a portion of bread containing a volume at least the size of an egg
is scripturally obligated to recite Birchas Hamazon [Grace after Meals], whereas
the blessing recited when lighting the Shabbos candles, is only rabbinic in
origin. Birchas HaNehenin: The obligation
to recite a blessing prior to the consumption of food is based on the following
two arguments: The Talmud records extensive discussion about the various
levels of specificity that blessings recited over food items must reflect. While
there is some disagreement about the exact number of categories, in practice we
follow the view that there are a total of six categories. They are: Since there are specific limitations and guidelines for
when these blessings are recited, it is worthwhile to devote some time to study
the laws so that you do not recite the wrong blessing, or a blessing that is not
mandated, thus resulting in uttering G-d's name in vain. Birchas HaMitzvos: The blessings recited
over the fulfillment of the commandments are typically only rabbinically
mandated. That in no way diminishes their importance, but it could be a factor
in determining whether one must repeat that blessing in the event that he is not
certain whether he recited the blessing. These blessings must be recited just
prior to the fulfillment of the Mitzvah, and one must not interrupt between the
recital of the blessing and the performance of the mitzvah. Birchas Shevach V'Hodayah: This category
of blessings includes blessings over many forms of natural phenomena [rainbow,
thunder, lightning, shooting stars, the first blossoms of a tree, places where
major miracles occurred etc.] A well-known example of this type is the "Birchas
HaGomel,"the blessing recited when one experiences salvation from a potentially
harmful circumstance. In this blessing, one acknowledges G-d's hand in effecting
his salvation and expresses his gratitude for such undeserved assistance. Blessings of Good Wishes: This category
of blessings is obviously less regulated and formal than the others. Of course,
one may wish another person well at any time and the traditional greeting of
"Shalom" is actually a blessing that is being bestowed on the other. However,
there are certain times in which it is customary to bless people such as a
wedding, where one wishes the bride and groom "Mazal Tov." When merely wishing
another person well, one should avoid using G-d's name. Although some wonder how effective these blessings are,
the Talmud [Tractate Brachos 7a] encourages us not to dismiss the power of a
blessing even when dispensed by a mere commoner. There are many additional
incidents recorded in the Talmud that highlight the importance and value of
blessings offered on an interpersonal level. Wishing you endless blessings ,
Contemplating the fact that Moshe Rabbeinu
the great tzaddik regarding whom it is written: "Never
again has there arisen in Israel a prophet like Moshe" (Devarim 34:10) was forced to live
knowing he would not be allowed into Eretz Yisrael, makes a person wonder how
such a righteous person could deserve such a harsh punishment. Chovos HaLevavos,
in a related discussion (Shaar HaBitachon, Ch. 3), offers an explanation to one
of the most troubling questions: Why do the truly righteous sometimes suffer in
this world. Chovos HaLevavos begins by quoting the
verse in Mishlei (11:31) that states: "Even a
righteous man shall be punished (literally, paid) on this earth". He explains
that even a tzaddik (righteous man) must sometimes work hard for his livelihood,
or atone for a sin "on earth." The reason that a righteous man suffers on earth
is because Hashem wants him to be punished for any sin he may have committed
while he is still in this world, so that his reward in the next world can be
complete and unblemished. As the verses (Devarim 8:3,16) state:
"I have afflicted you and
caused you hunger . . . to benefit you in the end". Hashem desires that the
righteous man receive nothing but reward in the eternal World to Come. Thus, he
must sometimes suffer in this world. Chovos HaLevavos continues by explaining
that sometimes a tzaddik must suffer in this world in order to be an example for
others. When a righteous person accepts suffering with patience and an
unswerving devotion to his service of Hashem, he inspires others to do the same.
A righteous man also sometimes suffers
because of the wickedness of his generation. Additionally, if the tzaddik is not
zealous enough in defending Hashem and protesting against the misdeeds of his
generation, he may be punished for this. Q: Rashi notes the
beautiful demonstration of achdus (unity) which the Jews demonstrated upon their
arrival at Har Sinai, writing (Exodus 19:2) that they camped by the mountain
like one person with one heart. What makes this unity so unique when Rashi also
writes (Exodus 14:10) that the Egyptians pursued the Jews to the Reed Sea with a
similar display of harmony, with one heart like one person? A: Rabbi Yitzchok Hutner
and Rabbi Avrohom Bornstein, better known as the Avnei Nezer, explain that there
is a fundamental difference between the achdus of the Jews and that of other
nations which is subtly hinted to by Rashi. The Jewish people are intrinsically
connected as part of one large entity, whereas the members of other nations are
fundamentally disassociated and are out for their own personal interests. Only
when their desires coincide do they team up in pursuit of a common goal, but not
because of any deep bond. As soon as their goals inevitably diverge they will go
their separate ways. A close reading will reveal that while Rashi used the same
expression for the Jews at Mount Sinai and for the Egyptians at the Reed Sea, he
carefully reversed the order to make this point. The Egyptians didn't have any
true unity, but for a brief moment they were united with one heart (balev echad) in
a common desire to recapture their fleeing slaves, and they therefore pursued
them as one (ke'ish echad). The Jewish people, on the other hand, are intrinsically
bonded together as one person (ke'ish echad), and one person automatically has only
one heart (balev echad). Q: The first paragraph of Shema begins (6:5) with a
commandment to love Hashem with our entire heart. How can Hashem command and
require a person to love Him, as one's emotions must be genuine and sincere, and
mandated love is hardly an ideal level to strive for? A: Rabbi Akiva Eiger
suggests that our feelings of love toward Hashem should indeed come naturally,
as it is human nature to instinctively love a person who we feel loves us. King
Solomon writes in Proverbs (27:19) that just as water reflects back the face of
the person looking into it, so too does the human heart mirror the emotions it
receives from others. We need merely focus on contemplating and
accepting the unconditional love that Hashem feels for every Jew, and reciprocal
feelings of love will automatically well up in our hearts. It is for this reason
that we conclude the blessing which immediately precedes the morning recitation
of Shema with the words, "Who chooses His people Israel with love" and
the evening recitation with the words, "Who loves His people Israel."
As we think about these words and internalize their message, reminding us of the
tremendous love that Hashem feels for us, we can't help but experience
reciprocal feelings of love, which will allow us to recite Shema with the proper
emotions and concentration.
Table Talk: For discussion around
the Shabbos Table
Parsha PartnerTM
Parshas VA'ESCHANAN
Parsha At-a-Glance
By Ozer Alport
Parsha Perspectives
By Ozer Alport
Talking Points
Rabbi Elazar Meisels
1. Aliyah For All
2.
Wandering No Longer
3.
No Strength In Numbers
Partners Talk
Endless Blessings
I am confused by the whole concept of blessings in Judaism. I know that we
recite a blessing over food, but we also recite a blessing prior to performing
certain commandments. We also bless each other at special occasions. What are
these blessings, where are they from, and what do they do?
Thank you, Madeline D.
Your excellent question is worthy of a much longer response than this column
will allow for, but I'll do my best to respond as fully as possible. In general
there are four types of blessings and what follows is a short introduction to
each:
Rabbi Elazar Meisels
Soul Talk
Hey, I never knew that!
Amazing Insights About the Weekly Parsha
By Ozer Alport
a) The Torah states (4:6) that the non-Jews will
praise our wisdom upon hearing about our performance of chukim (those mitzvahs
whose logic is beyond our grasp). How can this be reconciled with an early
comment of Rashi (Bamidbar 19:2), in which he writes that the non-Jews challenge
and deride us for our performance of chukim, mitzvos such as parah adumah (the
red heifer) which have no readily apparent rationale or purpose? (Peninim
MiShulchan Gevoha Parshas Chukas, Nefesh Yehonason by Rabbi Yonason Eibeshutz)
b) The Talmud in Berachos (32b) teaches that the
commandment to guard one's soul (4:15) includes a prohibition to act in ways
which endanger one's life or the lives of others. Why does the Torah express the
requirement to act safely and responsibly in terms of guarding "your souls" and
not "your bodies," which would seem to be more accurate?
Torah Umesorah, the National Society for Hebrew Day Schools
Share the Gift of Jewish Wisdom with a Fellow Jew
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