בּ"ה
Parshas Re’eh
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‘See I put before you today a blessing and a curse.’ (Devarim 11:26)
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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.” 1
(Growth Through Torah)
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1 This is, in fact, also how we should learn Mussar: As if the words are directed exclusively at us.
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Many Meforshim (commentators) note that the first word of the verse, ראה, See, is in the singular form, and then the verse changes to the plural form לפניכם, before you. What is the significance of this? (See above for one possible answer).
1) ----- Chasam Sofer zt”l: Chazal tell us (Kiddushin 40) that one should look at it as if the world is equal in sins and merits, and therefore, if they do something bad, they Chas v’Shalom are tilting the scales of the world to the side of guilt, and causing it to be judged unfavorably, while if they do something good, they tilt the scales to the side of merit, and cause the world to be judged favorably.
This is what the verse hints to in the change from singular to plural: Every individual must see themselves like every deed they do puts before you -- the world -- either blessing or curse. (Toras Moshe p. 32a).
2) ----- HaRav Asher Weiss shlit”a: It is incumbent upon every individual to look at their actions, and see what kind of influence they might be having on others. (Minchas Asher).
3) ----- HaRav Weiss shlit”a, second explanation: Each person must see the needs of others, as well, and help their fellow carry their “yoke.” (Ibid.).
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‘The blessing -- that you listen to the Mitzvos of Hashem your G-d. . . And the curse, if you will not listen to the Mitzvos of Hashem your G-d, and you will turn from the way. . .’ (Devarim 11:27-28)
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Again, a lot of Meforshim note a nuance in these verses: Firstly, the verse does not say that we will get blessing if we listen to Hashem's Mitzvos, but rather, just ‘The blessing -- that you listen’. And secondly, why, if it is phrased that way, is it worded differently regarding the curse -- ‘if you will not listen’?
1) ----- Simply, Rabbeinu Bachya zt”l explains that if implies uncertainty, while that implies certainty. Moshe Rabbeinu wanted to use a language of certainty regarding us keeping the Mitzvos and getting blessing, but one of doubt and unsurety regarding us, Chas v’Shalom, not keeping the Mitzvos, and then getting punishments.
2) ----- HaRav Shlomo Ganzfried zt”l: Hashem treats us like a loving father treats his son. As is known, a parent will give their child some money or some other nice thing to encourage them to do good, but they only punish them if they actually commit a wrong -- meaning, only after the bad thing was done.
So too, Hashem gives us lots of good things before we even do what we are supposed to, to help us to do so. But, with sin, He only punishes us after we actually commit a transgression.
‘The blessing -- that you will listen to the Mitzvos’ -- Hashem already gives us blessing, even before we listen to Mitzvos, but in order that, and on the condition that we will truly hearken to them, as Rashi zt”l says here. But only if we actually do not listen to the Mitzvos will He punish us -- not before we do. (Apiryon).
3) ----- Malbim zt”l: Hearkening to Hashem’s Mitzvos is truly a blessing in and of itself. (Eretz Chemdah, p. 26). We must think about how much of a privilege it is to have the wonderful Torah and Mitzvos, and to be able to keep them. They bring so much joy, etc.!
4) ----- Ohr HaChaim HaKadosh: Aside from the blessing we will get if we listen to and keep Hashem’s Commandments, there is an additional benefit, and that is ‘that you will listen’ -- because hearkening to the Torah is a wonderful pleasure and it gives life to the Soul, like it says in Yeshayahu (55:4).
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‘You shall not do so to Hashem your G-d -- לא תעשון כן לה’ אלקיכם’ (Devarim 12:4)
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With Hashem, says the Kotzker Rebbe {HaRav Menachem Mendel Morgenstern zt”l}, we mustn’t just do ‘so’, i.e. we can’t do our Avodah in a haphazard, unspecial way, out of rote or just to satisfy an obligation.
(Cited in Maayanah Shel Torah p. 63)
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‘For His Presence you will seek out, and you will come there’ (Devarim 12:5)
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Explains the Chasam Sofer {HaRav Moshe Sofer zt”l}: If we truly seek out Hashem’s Presence, then we will surely ‘arrive there’, because He will help us. As Chazal say, one who comes to be purified, is helped from Above.
(Toras Moshe p. 33a)
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‘After (אחרי) Hashem your G-d you shall go, and Him you shall fear, and His Mitzvos you shall guard, and to His Voice you shall listen, and Him shall you serve, and to Him you shall cling.’ (Devarim 13:5)
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One time, the Chofetz Chaim zt”l asked the Imrei Emes {fourth Gerrer Rebbe -- HaRav Avraham Mordechaim Alter zt”l}; doesn’t Rashi write in different places that wherever it says אחר, it implies proximity, but when it says אחרי, it implies separation. So if that is the case, why does the Torah say ‘After -- אחרי -- Hashem you shall go’, and not use the word אחר?
Replied the Imrei Emes, someone who thinks that they are still far from Hashem, can reach the level of truly cleaving to Him, but someone who haughtily thinks that they are already high up and close to Hashem won’t be on that level.
(Related in Shemen HaTov)
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We read in this Parsha the section dealing with a meisis u’madiach -- someone who, Rachmana Litzlan (may Hashem save us), tries to lead people to worship idols. (See 13:7-12).
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 if 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 tries to bring merit to their fellow and to bring them to Teshuva, how great is their reward!
(HaMeoros HaGedolim)
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‘You are children to Hashem your G-d’ (Devarim 14:1)
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HaRav Yaakov Neiman zt”l relates: One Shabbos, I entered to HaRav Moshe Rosenstein zt”l, Mashgiach of the Lomza yeshiva, and I saw him testing a child who learned in a Talmud Torah, on Chumash. I asked him, “Whose child is this?” and he whispered in my ear, “He is the child of HaKadosh Baruch Hu!” He sensed that I was wondering why he didn’t answer my question, and he continued that if he would have said to me that this boy was the child of Chaim or Shmer’l, I would have known who the boy was. And since he said that the boy is HaKadosh Baruch Hu’s, I don’t know whose he is?!
This approach towards Jewish youths, says Rav Neiman, must be taken by everyone who teaches children. They shouldn’t merely think that they are teaching the child of So-and-so; they must realize that they are teaching Torah to the child of the King of kings, HaKadosh Baruch Hu!
And this outlook, Rav Neiman brings further, will also lead us to love every single Jew, and thus fulfill the command to love our fellow like ourselves -- Vi’ahavta li’reiacha kamocha.
(Darkei Mussar)
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‘You are children to Hashem your G-d; you shall not cut yourselves. . .’ (Devarim 14:1)
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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, regarding 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).
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 focus more on learning, others more on Davening, and there are yet others who put a strong focus on song and praise or dancing. Why couldn’t there just be one group of Judaism with the same customs in things?
To this the Chofetz Chaim answered that before they ask about the sects with us, they should go and ask about the 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 those who aren’t Chassidim -- are all soldiers in the army of Hashem, part of the war against the yetzer hara, and everyone does their part to vanquish the Enemy; this one with their Davening and this one with their learning. These with their praise and others with their using music as praise to Hashem; an aid to serving Him, an expression of it, etc. Provided, he concludes, that they direct/concentrate their hearts to their Father in Heaven.
(Chofetz Chaim al HaTorah)
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 manners in which to serve Hashem properly, and they are all correct -- 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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‘You shall surely tithe -- עשר תעשר’ (Devarim 14:22)
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The Midrash Tanchuma comments that if we give proper tithes, we will be blessed with riches.
There is a Midrash Pliyah that says: עשר תעשר -- if you go to the left, then I will go to the right, and if you go to the right, I will go to the left (c.f. Bereishis 13:9)
In the sefer Kol Yosef, it is written that there is only one difference between the words עשֹר, to tithe, and עשׁר, which is a language of wealth -- and that is, the place of the one dot atop the ש. The word which means wealth has the dot on the right side, and the word which implies tithing has the dot on the left side.
Now we see what the Midrash means to tell us: ‘If you go to the left’ -- meaning, you give proper tithes, spelling the word עשֹר, with the dot on the left side, then ‘I will go to the right’, meaning that Hashem will spell the word עשׁר, with the dot on the right side, and give us much money. But, ‘if you go to the right’ -- if we put the dot on the right side, עשׁר, trying to become rich by refraining from giving tithes, then ‘I will go to the left’, meaning that Hashem will put the dot on the left side, spelling עשֹר, and make us only have a tenth of what we had.
(Brought in Otzros HaTorah)
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The comment from Tanchuma can be understood according to the simple interpretation, as above, or also, HaRav Pinchos HaLevi Horowitz zt”l explains another way that it may be understood:
Human nature, as we know, is that people love money, and yet aren’t satisfied with money. Also, a person can never fulfill all of their desires. Once they have riches, they want more, and once they have more. . . Furthermore, as Chazal tell us (Avos 2:7), one who increases possessions, increases worries. So the question is, with all this being so, how is it beneficial to a person to have so, so much money?
Rather, explains Rav Horowitz, the blessing that Hashem promises us in reward for giving our tithes properly is satisfaction -- being happy with our lot. One who is, is the true rich person, as Ben Zoma says (Ibid. 4:1). Similarly, it says in Yalkut Shimoni that tithing will cause us to not lack. Meaning, again, that we will be happy with what we have, and not feel the bitter dissatisfaction of constantly desiring more and more.
(HaFla’ah to Kesubos 67b)
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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 (והיית אך שׂמח).’ (Devarim 16:13-15)
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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 ecstasy 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)2
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2 See M’Kadshei HaShem, Cheilek 1, pages 16-17 for the Hebrew source of this story.
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Gut and meaningful Shabbos and Rosh Chodesh Elul to all!
