Tag: Weekly Reading

motzei Shabbos: Chayei Olam

“Ye are the children of the L-RD your G-d: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.” – Deuteronomy 14:1, JPS 1917 Tanach

B’nei Yisrael is cautioned against desecrating their bodies through mutilation, as a sign of mourning; although a practice of the heathen nations, cutting oneself out of grief, an expression of pain for the loss of a loved one, is forbidden. Moreover, the prohibition against marring the flesh in regard to mourning, implies that there is no need for the Children of G-d to despair, in regard to the passing away of a life, because H’Shem extends His promise of eternal life (Sforno). “I have set before thee life and death, the blessing and the curse; therefore choose life [eternal life]” (Deuteronomy 30:19, JPS; Sforno).

Why else is B’nei Yisrael forbidden from certain customs that would mar the body? (The sign of circumcision is an exception because it is not considered a marring of the body; rather, it is the removal of that which is superfluous). “G-d said: ‘Let us make man in our image, after our likeness'” (Genesis 1:26, JPS). Man is created in G-d’s image (tzelem); that image should not be desecrated in a physical manner; neither should that image be tainted in the sphere of morality.

“Then the L-RD G-d formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Our lives are not finite – there is an eternal nature of the soul. The Hebrew word for man, “adam,” is almost identical to the word for earth, “adamah.” The body of man, composed of the same elements of the earth, returns to the earth. Yet, the soul of man returns to G-d.

 “The dust returneth to the earth as it was, and the spirit returneth unto G-d who gave it” (Ecclesiastes 12:7, JPS). At  the time of the Tehillas HaMeisim (the Resurrection of the Dead), the soul is restored to the body. “And many of them that sleep in the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence” (Daniel 12:2, JPS).

drash Eikev: yiras H’Shem

parashas Eikev 5781

“Everything is in the hands of G-d, except for the fear of G-d.” – Berachos 33b

 “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?”  – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

shiur Eikev 5781

 “Beware lest thou forget the L-RD thy G-d, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day.”

– Deuteronomy 8:11, JPS 1917 Tanach

This admonition exemplifies the connection between having an awareness of H’Shem’s presence, and the performance of mitzvoth (commandments). The message implies that if we do not observe the commandments, we will forget H’Shem. In other words, negligence in observance may lead to forgetfullness. Hence, having a belief in H’Shem’s existence is only the starting point, as inferred by the first commandment, “I am the L-rd your G-d,” understood as an pronouncement to believe in G-d. Yet, we must constantly remind ourselves of His presence, by keeping Him in mind through tangible means. Whether through prayer, study, or observance, our whole self may have the opportunity to be attached to Him:

“After the L-RD your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.”

– Deuteronomy 13:5 , JPS 1917 Tanach

By attaching ourselves to H’Shem, above all else, we will not lose sight of Him, and fall into forgetfullness. Within the greater context of the passage, the admonition not to forget H’Shem, given to B’nei Yisrael, continues, to warn against a potential snare of material prosperity, wherein the acquisition of goods could lead to forgetfulness of H’Shem, “lest  thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth’” (Deuteronomy 8:17).

If the children of Israel become too caught up in their own achievements, once they enter Eretz Yisrael, then a constant remembrance of H’Shem could be replaced by the busyness of their lives. How much more of an admonition can this passage be viewed as relevant for us today in the postmodern world, where the noise, and constant activity of the world has the potential to drown out the silence of our inward person. This makes reflection, as well as a continual awareness of H’Shem, even more challenging for us. Yet, we may persevere, if we keep in mind “to love the L-RD your G-d, to walk in all His ways, and to cleave unto Him” (Deuteronomy 11:22).                                                                                                                                  

dvar Eikev 5781

 “But thou shalt remember the L-RD thy G-d, for it is He that giveth thee power to get wealth, that He may establish His covenant which He swore unto thy fathers”

– Deuteronomy 8:18, JPS 1917 Tanach

B’nei Yisrael, the Children of Israel will soon cross over the Jordan River, to their inheritance in Eretz Canaan, the Land of Canaan, otherwise referred to as the Promised Land. They will no longer receive the benefit of Divine Providence in a clear, unmistakable manner; the provision of manna, the bread from Shomayim (Heaven) will cease, and they will have to dig their own wells, in order to obtain water. In other words, B’nei Yisrael will become dependent on the land itself, through their own efforts.

Therefore, H’Shem’s Providence will not be as apparent to them; they may forget that all of their provisions are really from H’Shem, because they will not see H’Shem’s direct influence, except in regard, for example, to the timely amounts of rain, necessary for maintaining their crops, attributed to Him: “I will give the rain of your land in its season, the former rain and the latter rain” (Deuteronomy 11:14). Also, “I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied” (Deuteronomy 11:15).

The same is true today, even moreso, inasmuch that we attribute our wealth, success, and overall well-being to our own efforts, without realizing how all is dependent on our relationship to H’Shem. Not that we may adopt a passive stance towards the acquisition of a meaningful and substantial parnasah (livelihood), the pursuit of hatzlachah (success), and the maintenance of our refuah sheleimah (well-being); rather, we are reminded to acknowledge H’Shem’s hand in regard to our various situations and overall condition in life.

King David attributed all of his success in battle to H’Shem. Moreover, he said, “Both riches and honour come of Thee” (1 Chronicles 29:12). Regarding the ability to give generously, he noted, “who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee” (29:14). Likewise, inasmuch that we are able to acknowledge all that we have is from H’Shem, when we give tsedokah (charity), we are only returning to Him what is His.

motzei Shabbos: Eikev 5781

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.”

– Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness.

Va’etchanan 5781

parashas Va’etchanan 5781

“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.”

 – Deuteronomy 4:4, JPS 1917 Tanach

During Moshe’s speech that lasted thirty-seven days, he prepared B’nei Yisrael to enter the Promised Land.  He cautioned them, admonished them, and reminded them in a tactful way of previous sins.  Rather than naming the sins, he would mention the place where the transgressions occurred.

One such instance that appears a little more direct is when he mentions the matter of Baal-peor, whereof H’Shem punished “all the men that followed the Baal of Peor [the deity of the Midianites]” (Deuteronomy 4:3).  He further mentions that those who cleaved to H’Shem, rather than follow the deity, “are alive every one of you this day” (Deuteronomy 4:4, JPS 1917 Tanach).

This juxtaposition makes it clear that those who did not transgress through idolatry and licentiousness were preserved by H’Shem because they “cleaved” to Him.  The Hebrew word used for “cleave,” in this instance, is “deveykut.”  The word connotes a clinging to H’Shem in the sense of one who is dependent on Him for his sense of well-being.

Deveykut is necessary for hitbodedut (Jewish meditation).  Within the practice of hitbodedut, one pours out his heart to H’Shem, hoping for an answer to all of his prayers.  Yet, in complete deveykut, one lives his life in constant acknowledgement of the L-RD.  Furthermore, he is able to speak to H’Shem from within in his heart in the quiet moments of the day. May we avoid the secular deities of modern society, so that we can cleave to the L-RD in our own lives.

Our Ingathering

B”H

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר

 “You hath the L-RD taken and brought forth out of the iron furnace.”

 – Deuteronomy 4:20, JPS 1917 Tanach

Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; consequently, what remains is pure. On the level of practical application, the soul is also refined, through the challenges of life, in order to be free from taint.

Consider the following as well, Joseph, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “The L-RD shall scatter you among the peoples, and ye shall be left few in number among the nations, whither the L-RD shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29). These words are addressed to the current generation; this is denoted by the phrase, “the end of days,” wherein we currently are on the Biblical timeline.

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

“In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.” – Deuteronomy 4:30-31

“G-d assayed to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will He lead us out of exile. As the sages note, the time that precedes the Final Redemption, will mirror the plagues that preceded the First Redemption, when B’nei Yisrael was led out of Egypt. “There shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1, JPS 1917 Tanach).

Pleading for an Undeserved Favor

“And I besought [implored] H’Shem at that time, saying: ‘O L-rd G-D, thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?  Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.'”

– Deuteronomy 3:23, JPS 1917 Tanach

Moshe was considered the humblest man alive; yet, he spoke in anger, and transgressed at the waters of Meribah when he struck the rock instead of speaking to it as H’Shem had commanded; therefore, he was not permitted to enter Canaan.  Moshe pleads for H’Shem’s mercy in an attempt to ask Him to annul His decree that he would not enter the Promised Land.  However, he is only permitted to view the Promised Land from the top of a mountain (see Deuteronomy 3:26). According to Rashi, even though Moshe was denied entrance into Eretz Yisrael, he was received into Olam Haba .

Vaeschanan – I implored.  Rashi further comments that the verb chanan, signifies a gift given out of kindness or grace. “Although the righteous might make a claim to reward depend upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift” – a gift given out of kindness, not dependent upon merit (Rashi on Deuteronomy 3:23, sefaria.org). In looking at ourselves, we should acknowledge our lowliness, and our own need to seek G-d’s mercy. If we were to consider all of the ways that we offend H’Shem, how can we even stand before Him? “Not in the merit of our righteousness do we cast our supplications before you, but in the merit of Your mercy” (morning prayers).     

 

Steady Course

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2

The book of Devarim (Deuteronomy) was previously known as Mishneh Torah, Repetition of the Torah, because the book is mostly an account of the journeys of B’nei Yisrael and reiteration of certain laws. The reason being that Moshe sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael.

The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8). “Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged” (Deuteronomy 1:21).

However, the next verse after the eleven day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 3:3); and, thus begins Moshe’s thirty-six day discourse. By contrasting the eleven day journey to Kadesh-Barnea, with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

Yet, thirty-nine years  transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

He will also bring us into the Promised Land, as long as we do not stray; rather, that we should always seek Him as our Guiding Light. Inasmuch that the pillar of fire provided light for B’nei Yisrael at night, the L-RD will provide us with light in the darkness of our lives; despite the challenges in our lives, G-d will lead us to the Promised Land.

Our Promised Inheritance


“Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.”

– Deuteronomy 1:22, JPS 1917 Tanach

Moshe reiterates the events of B’nei Yisrael over the past 39 years, in an effort to convey to the next generation, who will enter the Promised Land, what needs to be learned from their ancestor’s travails. Although various narratives recorded prior in Torah are mentioned, they are being retold in a way that will benefit this generation, boost their morale, and caution them against making similar mistakes that were made by the previous generation.

Apropos of entering the land, Moshe recalls the first time, when thirty-eight years prior, Bnei Yisrael were poised on the brink of entering the land. Although they had been encouraged at that time to go forward without fear or trepidation, they hesitated, and requested to send men ahead of them, in order to get a better idea of what they would face when attempting to conquer the land. This might be seen as prudent, and perhaps even wise, were it not for their motivation in making the request; they did not have enough emunah (faith) in H’Shem to foster the necessary resolve to enter the land, fully trusting in H’Shem’s strength to provide a victory.

The new generation is being called to task, to fully place their trust in H’Shem as they are about to enter the Promised Land. Having recently defeated the two Kings, Sihon and Og (Deuteronomy 1:4), who guarded the border of Eretz Canaan, Bnei Yisrael (the Children of Israel) are encouraged by Moshe, to know that they will also be able to defeat the inhabitants of Canaan (Deuteronomy 3:21-22).

The symbolic lesson for us has to do with trusting in H’Shem to bring us into our inheritance at the end of the age. No eye has seen nor ear heard what H’Shem has prepared for those who wait for Him (Isaiah 64:3). “The L-RD will build up Zion; He will appear in His glory. This shall be written for the generation to come” (Psalm 102:17,19). In Hebrew, the phrase, l’dor acharon, means “the last generation,” before the restoration of the Kingdom, when Messiah will reign from Jerusalem.

We are encouraged to trust in H’Shem’s provision for us in Olam Haba (the World to Come). We can not peer across the veil; yet, according to the sages we may receive a glimpse of Olam Haba on Shabbos. And, this particular sabbath is Shabbat Chazon, the shabbos before Tish b’Av. On Shabbat Chazon tradition speaks of receiving a vision of the Third Temple on this day.

“Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee;
which Thou hast wrought for them that take their refuge in Thee.”
– Psalm 31:20, JPS 1917 Tanach