בּ"ה
Parshas Re’eh
‘See I put before you today a blessing and a curse.’ (Devarim 11:26)
Says HaRav Zelig Pliskin shlit”a: On the first word of this verse, Re’eh, the Ibn Ezra zt”l comments: “He (Moshe) is talking to each one individually.”
Although Moshe was speaking to the entire Jewish People, says Rav Pliskin, he started off in the singular to tell everyone to listen to what he had to say as if he were speaking to him alone. When someone is delivering a lecture or giving a class, it is easy to think, “He is speaking to everyone else here. I don’t have to take what he says seriously since he is not really directing his words to me.” But this is an error. The way to grow from lectures and classes is to view the words of the speaker as if they were directed only to you. Try it out. The next time you are in an audience listening to inspiring words tell yourself, “The speaker has me in mind. Let me see how I can utilize what he says for self-improvement.”*
(Growth Through Torah)
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* This is, in fact, also how we should learn Mussar: As if the words are directed exclusively at us.
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‘If there will arise in your midst a prophet or a dreamer of a dream…saying: “We will go after other gods…and we will serve them.” You shall not listen to the words of that prophet or that dreamer of a dream…and that prophet or that dreamer of a dream shall be put to death…’ (Devarim 13:2-4,6)
We now read the portion dealing with a meisis u’madiach -- someone who, Rachmana Litzlan (may Hashem save us), tries to lead people to worship idols.
Says the Alter of Kelm [HaRav Simcha Zissel Ziv zt”l]: With a meisis u’madiach, it is written ‘who sought to cause you to stray’ -- even though he wasn’t successful in his quest, nevertheless, he is still liable to death.
Since we know that Hashem’s reward for a good deed is bigger than His punishment for a bad one, when a person endeavors to bring merit to their fellow and to bring them to Teshuva, how great is their merit (reward)!
(HaMeoros HaGedolim)
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‘You are children to Hashem your G-d; you shall not cut yourselves…’ (Devarim 14:1)
The Midrash uses a play on the word for not cutting ourselves (תתגּדדוּ) and says that we should not make different groups (אגדות) and be arguing with each other. However; says the Chofetz Chaim zt”l, about groups who are arguing, it says that we should not cut ourselves -- or, as applied here, break into different factions. But there is nothing wrong with two Rabbinical Courts being in one city (Gemara Yevamos 14a).
And one time, the Chofetz Chaim zt”l was asked by someone, why does the world need Chassidim and Misnagdim (non-Chassidim, in this case)? And even amongst Chassidim there are many different sects. There are those who engage more in learning, others more with Davening, and there are yet others who put a strong focus on song and praise or dancing. What is the world lacking -- couldn’t there just be one group of Judaism with the same customs in things?
To this the Chofetz Chaim answered that before he asks about the sects with us, he should go and ask about the Caesar (Czar) of Russia. Why do they need so many types of army? Foot soldiers, cavalry, navy, etc. And what is the world lacking -- couldn’t there just be one type of soldiers using one kind of weapon, with one general over them all?
Answering his own question, and thus the question of the man, the Chofetz Chaim explained that since the army needs to defeat the enemy, they need different ways, and each way has their own special thing that other ones don’t.
So it is with the war with the Yetzer Hara, said the Chofetz Chaim zt”l: All the types of Chassidim -- aside even from the Misnagdim; all are soldiers in the army of Hashem, part of the war against the Yetzer Hara, and everyone does their something to vanquish the Enemy; this one with their Davening and this one with their learning. These with their praise and others with their blowing of Shofar [i.e. using music as praise to Hashem; an aid to serving Him, an expression of it, etc.]. Provided, he concludes, that they direct (alt. concentrate) their hearts to their Father in Heaven.
(Chofetz Chaim Al HaTorah)
This piece is an especially important one for now: Many people, if they disagree with someone else’s way of serving Hashem, they think that way is wrong. But we need to understand what the Chofetz Chaim zt”l is teaching us; there are many good paths and many ways to serve Hashem properly, and they are all right -- as long as they are within the Torah Laws and Halacha. Indeed we must truly believe what is said ‘These and these are the words of the Living G-d.’
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‘The Festival of Succos you shall make for yourself for seven days…And you shall rejoice in your Festival…and you will be only happy (והיתה אך שׂמח).’ (Devarim 16:13-15)
The first letters of the words ‘אך שׂמח’ spell the word ‘אשׁ’ (since the שׂ and שׁ can be interchangable). This alludes to the fact that true happiness comes when we light up a spiritual Aish Kodesh (holy fire) within ourselves. A burning love for Hashem and His Torah and Mitzvos; a burning desire to serve Him; and an overall warmth.
(Tal U’Matar)
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Maaseh: The following harrowing episode occurred in Auschwitz where so many of our people went to their death. It is recorded in the preface to a book entitled M’Kadshei HaShem (“Those Who Sanctify The Name”) by Rabbi Tzvi Meisels of Chicago. Rabbi Meisels was an inmate of Auschwitz and personally witnessed the unparalleled suffering of the Kedoshim (holy ones). With G-d’s help, he survived to record this testimony that the Power of Joy is so mighty that it broke through the iron wall of bloody Auschwitz. The following is a free translation by Zalman Aryeh Hilsenrad who was the founder and first editor of JEWISH LIFE, published by the Union of Orthodox Jewish Congregations of America:
It was the night of Simchas Torah in Auschwitz. With Satanic glee, the Nazis, yemach sh’mam v'zichram (may their names and memories be erased) would select a Jewish holiday on which to carry out their murderous work. So they picked fifty of our younger people and led them from the camp to the crematorium. There they were instructed to wash themselves clean, “since the sanitary accommodations in the camp were not the best.” Thus did these sadistic murderers taunt and deceive their helpless victims -- they would tell them that they would be “washed” in the gas-ovens. The purpose of this cat-and-mouse game was to break the spirits of their victims, so that they would go to their death in the docile manner of sheep being led to the slaughter.
Although of tender years, the fifty boys were mature enough to fully understand the fate which awaited them this night. But even in these last moments of their young lives, they did not permit themselves the luxury of abject surrender. In this terrible moment, they did not forget that they were created b’tzelem Elokim (in the Image of G-d). They lived as Jews, and as Jews they prepared to return their souls to their Creator.
Suddenly, an indomitable spirit from on High rested on one of the boys, and he called out: “Dear Chaverim (friends): Tonight is Simchas Torah! True, we have no Sefer Torah with which to dance, but the Ribbono Shel Olam is surely here with us . . . so let us dance with Him before they burn our bodies.”
The words which emanated from the innermost recesses of a heart overflowing with blood, convulsed and seared by a G-dly fire . . . flew swiftly into the hearts of the fifty boys, and stirred them into motion. As one, they broke out into a song of exultation which spilled out into a tempestuous dance of such fervor that it obliterated all thought of the terrible fate which awaited them. The heavenly spirit which pervaded their dancing and singing purified their souls and lifted them to the highest spiritual realm. Faster and still faster the tempo rose as they sang: ‘How happy is our portion, and how pleasant our lot!’ The Simchas Torah spirit flowed into every organ of their bodies . . . as they recalled wistfully how they had danced with Sifrei Torah in a serene peaceful era . . . how many ages ago it all seemed . . . now all was desolate . . .devastated by a fiendish enemy bent on destroying all our people . . . but he will not succeed! G-d is in Heaven . . . this we must not forget for a moment! And now a new niggun (tune) gave them new strength . . . new courage . . . new faith . . . Purify our hearts that we may serve You with truth . . . Oh G-d, dear G-d, do purify our hearts, that we may truly serve You . . . please G-d!
The fiery ecstacy of their singing and dancing broke all barriers; it seeped through brick and steel! The abysmal Nazi brutes who had made all the necessary preparations, and stood ready to open the gas-jets, heard these wild songs of exultation . . . and ran in to investigate. As they opened the door, a wave of joyous song and dance stopped them in their tracks. For a moment, they stood, struck-dumb by what they saw and heard. What manner of men were these who sang and danced with such seemingly reckless abandon a few moments before their death?
The officer in charge finally found his tongue and bellowed: “What is the meaning of this?” Out of tear-drenched souls, almost broken with despair, came a dignified reply: “We realize you plan to destroy us any moment. So we are happy that we shall leave a world ruled by such wild dogs as you. We also rejoice that we shall soon be reunited with our beloved parents and families whom you cursed murderers have killed!”
The Nazi sadist, the devil’s own disciple, let his blood-thirsty eyes rest first on one, then on another of his intended victims. A hellish fire flamed up in his black soul. Like a mad dog he screamed: “I will teach you manners! Instead of killing you quickly, I will find a slow, lingering death for you. We will chop you to death slowly, piece by piece.”
The boys refused to listen to the depraved murderer’s ranting and his words were lost, drowned out as they renewed their triumphant singing and dancing . . . right up to his face. Livid with rage, the chief murderer ordered that the fifty boys be taken out of the crematorium and locked up separately, until he would find a more hideous form of torment before destroying them.
But the murderer’s plans were never carried out. The heavenly spirit with which they [the boys] were imbued and which broke through brick and steel, rose right up to the very heavens . . . even in the blackness of Hastoras Panim (Concealment of Hashem’s Countenance).
Each one of the fifty boys survived! What happened?
Next day -- Simchas Torah -- a large number of people were transported from Auschwitz to labor camps in Germany. Somehow most of the fifty were included in this group. The few who were left were herded into other groups and each one was saved. The remnants of our poor people in Auschwitz heard of this great miracle . . . and gained new spirit . . . new faith . . . and renewed hope.
Such is the Power of Joy.
(The Jewish Observer, Tishrei 5727)*
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* See M’Kadshei HaShem, Cheilek 1, pages 16-17 for the Hebrew source of this story.
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A Gut Shabbos and a Guten Rosh Chodesh Elul to all!
