Parsha Patners Ki Tavo 2009

PARSHAS KI SAVO | 16 ELUL 5769 | 5 SEPTEMBER 2009

Parsha Perspectives

‫וכתבת עליהן את כל דברי התורה הזאת בעברך למען אשר‬ ‫תבא אל הארץ אשר ה' אלקיך נתן לך ארץ זבת חלב ודבש‬ ‫כאשר דבר ה' אלקי אבתיך לך‬ “When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which Hashem, your G-d, is giving you, a land flowing with milk and honey, as Hashem, G-d of your forefathers, has spoken to you.” (Deuteronomy 27:3)

I

n this week's parsha, Moses gives the Jews instructions to be carried out upon entering Israel. One of them is difficult to understand. Moses tells the people:

"When the day comes that you cross the Jordan to the land that Hashem, your G-d, is giving you, erect large stones and coat them with whitewash. You are to write on them all statements of this Torah while crossing; in order that you come to the land that Hashem, your G-d, is giving you, a land flowing milk and honey, as Hashem, the G-d of your forefathers, promised." It would be quite understandable if Moses told them to write the Torah on special stones immediately after crossing into Israel, or even just before, but the wording indicates that he instructed them to write the Torah on stones while in the middle of the Jordan River! (Malbim, Deut. 27:3) Furthermore, the Talmud tells us that a great miracle occurred while the Jews crossed the Jordan. The water stopped flowing, as though there was a dam, to allow the Jews passage on dry land. Normally, when there is a dam the river water backs up creating a lake, but here the water stacked up higher and higher, until it reached towering heights! (Talmud, Sotah, 35A) This surely did not create a serene writing environment, where scribes could sit quietly, etching the Torah into stone. The Jews were in a stressful and frightful environment, which

would make it quite difficult for the people to do their task. What could be behind this unusual set of instructions given to the Jews? Rabbi Yissachar Dov Rubin, author of The Talilei Oros, explains that this was exactly the type of environment that Moses wanted, so they could learn an important lesson. The Jews had lived in the desert for forty years, existing in a protected environment with all their needs miraculously met. They had fresh food delivered to them daily in the form of manna, they had a miracle well that would emit streams of water which would pass by each tribe, and they had the Clouds of Glory protect them from their enemies. Once they entered Israel, their life would be radically different. They would have to toil diligently to draw food from the ground, draw water each day, and go to war to protect themselves. The idyllic life they had in the desert would be a thing of the past. Despite the dramatic change in lifestyle, they were determined to continue studying the Torah. Torah study had to become a central aspect of their life even with a hectic and stressful schedule. This was the message that Moses gave to them on their way to Israel: that they must continue to engage in Torah study

RABB I LEIB Y BURNH AM

even in their new, taxing environment. What better way to obtain that skill than by etching the Torah into stone while thousands of feet of water tower above you! Rabbi Zelig Reuven Bengis (1864-1953, Russia – Israel) was renowned for the diligence he applied to his Torah study, and would make a siyum (a celebration upon finishing a book or section of Torah or Talmud) every time he finished the entire Talmud, a common occurrence for him. Once, only two weeks after one of these siyums, he called his family together for yet another one. Even though Rabbi Bengis could study at such a rapid pace, no one could possibly finish the entire Talmud in two weeks. They asked him how it was possible that he was completing it again so soon. He explained to them that this was for a separate learning cycle. Wherever Rabbi Bengis went, he would carry with him a small Talmud. Whenever he had an extra few minutes, whether it was a delay in a wedding, funeral, or bris where he was officiating, a long line at the grocery store, or if he arrived early to a meeting, he would take out that Talmud and study. It took him fifteen years, but eventually he finished the entire Talmud simply by using those moments that one can steal out of our hectic day, before they get stolen from us! While few could match Rabbi Bengis’ regimen, the message is clear. Despite his many other obligations, he managed to find free time that would have been otherwise unproductive. This message is more relevant today than ever. Despite all the technological marvels that “save us” so much time, we seem to be busier than ever. Pausing to discover ways to make the raging river of modern life come to a stop so that we can have some dry land, will afford us the opportunity to etch Torah knowledge into our hearts. Rabbi Burnham can be reached at: [email protected]

Talking Points

KI SAVO

1. AN UNFORGETTABLE EXPERIENCE

Kamma 92a

“When you finish tithing all the tithes of your produce in the third year…and you have given to the Levi… You shall declare before Hashem, your G-d, ‘I have removed all the sacred portions from my house. I have given the appropriate ones to the Levite and to the orphan and widow, following all the commandments You prescribed to us. I have not violated your commandment, nor did I forget.” 26:13

Why did the poor have to surrender their baskets while the wealthy folk were allowed to keep theirs?

Nor did I forget – I did not forget to bless you for the setting aside of tithes. – Rashi To bless you for the setting aside of tithes – This cannot refer to the blessing recited over the mitzvah for that is only of rabbinical origin. Rather, it means that he did not forget to bless and praise the Almighty for the mitzvah to give these tithes. Instead, they were given with the greatest joy and love. – Maharal (Rabbi Judah Loew, 1525-1609) Although the obligation to recite a blessing before the performance of a mitzvah is only of rabbinical origin, in truth, it has its roots in Scripture. This is because we are scripturally obligated to perform a mitzvah with joy and love for the Almighty. It is this overwhelming excitement that our sages asked us to express verbally through the recital of the blessing beforehand. The blessing reflects our eager anticipation to performing His mitzvos, and the more intensely we feel this excitement, the greater effect the mitzvah will have upon us. The Sfas Emes (Rabbi Yehuda Aryeh Leib Alter), explains that the words, “Nor did I forget,” should be understood to refer to the excitement experienced prior to the mitzvah and subsequently as well. Since it was done with joy, it became a truly “unforgettable” experience.

2. HOLY BASKETS “And you shall take from the choicest fruits of the ground…and you shall place it in a basket…” 26:1 Place it in a basket – Ideally, one would not combine all the fruit in one basket, but bring each one up in a separate basket. Even if he did use only one basket for all, he would not mix them together, but layered them one species on top of the other and separated them with twigs or some other material. – Maimonides, Hilchos Bikkurim, 3:7 Place it in a basket – Rava said to Rabbah bar Mari, “From where can we see the truth of the popular saying, ‘Poverty begets poverty?’” He answered, “For it is written, [When bringing the Bikkurim], the wealthy folks would bring it in a basket made of gold and silver. Less affluent folks would bring it in a lattice basket and give the fruits and the basket to the Kohen [in contrast to the wealthy folks who only gave the fruits, but not the basket].” – Talmud, Tractate Bava

1. It was done to spare the feelings of the poor because the wealthy folks brought the most beautiful fruits, which were removed from the basket by the Kohanim. The fruits offered up by the poor were of significantly lesser quality and not fit to be displayed. Therefore, the Kohanim took the fruit along with the basket so that no one should have the inferior quality of his fruit visible to the masses. – Rabbi Aharon Baksht 2. The wealthy person believed that his beautiful basket and fruit were signs of his prominence and grew haughty as a result. By refusing to take his basket, he was reminded that G-d detests haughtiness and was disinterested in his wealth. The poor person, on the other hand, who struggled mightily just to afford a simple lattice basket, showed up with a humble heart wishing he could do even more. To demonstrate the great love that the Almighty has for those who serve him with humility, the simple basket too, was taken as part of his offering. – Darchei Mussar Mei HaShiloach by Rabbi Mordechai Yosef Leiner (1804-1854) points out that a lattice basket has holes in it and is a symbol of the need for one to behave consistently both inwards and outwards. If one performs a mitzvah unhappily, but gives off an outer appearance of being thrilled at the opportunity, the mitzvah loses much of its value. This is especially true with regards to the mitzvah of Bikkurim (first fruits), which is an open acknowledgment of our thanks and appreciation to the Almighty for the gift of the Land. Insincere expressions of gratitude are hypocritical and unappreciated by the Almighty.

3. GROPE FOR HOPE “You will grope about in broad daylight just like a blind man gropes in the darkness, and you will have no success in any of your ways. You will be constantly cheated and robbed, and no one will help you. 28:29 Robbed and cheated – Whatever you do will be subject to altercation. – Rashi No success - The verse uses terms which imply that our lack of success will be unlike that of any other nation. No nation will suffer the degradation that the Jewish people will suffer. Conversely, when the verse promises us success, it too, will be abnormal in the degree to which we will enjoy, even more so than any other nation. – Rabbeinu Bachya (Rabbi Bachya Ibn Pakudah, 1263-1340) Like a blind man gropes in darkness – This is worse than the manner in which a blind man gropes in

RABB I ELAZAR MEISELS broad daylight, because then, even if he cannot see, others can and they can assist him. When he gropes in darkness, others are of no help to him either. – Rabbi Yosef Bechor Shor, Toldos Yitzchak You will grope about – When the persecutor shows up, the escape route will be an easy one, but you will grope about like a blind man and have no success in finding it. – HeEmek Davar (Rabbi Naftali Zvi Yehuda Berlin) Ksav Sofer (Rabbi Abraham Samuel Benjamin Sofer) explains this verse to refer to the sorry state of the Jewish people in exile who always seek means of escaping our troubles. Just as a blind man gropes helplessly about and rarely find what he’s looking for, so too, the Jewish people will attempt all sorts of means to escape persecution without success. They’ll forgo their unique heritage in an effort to blend in with the populace. They’ll dress in the latest styles and fashions so as not to stick out and draw attention to themselves. They’ll refrain from educating their children Jewishly so as to ensure a top-notch secular education. They’ll refuse to circumcise their sons so their Jewish lineage should never be discovered. All of these evasions won’t help them one iota, and they’ll eventually have to realize that the only way a Jew will ever escape the trials of the exile will be through a return to Torah, the true source of his special status.

Rabbi Meisels can be reached at: [email protected]

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TICKET OR CLICK IT

RABB I ELAZAR MEISELS

Dear Rabbi, It’s that time of year again when our family goes through the motions of attending High Holiday services. Frankly, we’re not practicing Jews and it seems a bit hypocritical. My dad was a past president of our small-town congregation and took it personally if we didn’t go to services but the high cost of tickets triggered a family discussion (spelled d-e-b-a-t-e) about this annual “guilt offering.” From a Jewish perspective, is there really any significance in our attending? Thanks, Moe (my Hebrew name is Moshe) Dear Moe, You raised two important issues and I’ll try to respond to each separately. 1. Is there any point to attending services on Yom Kippur even if one is not a practicing Jew? None other than the sages of the Talmud addressed this question, and I’ll share with you their opinion on the matter. “The Jewish people, all that they sully themselves with sins throughout the year, Yom Kippur comes and atones for them.” Midrash Rabbah Shir Hashirim 6:26 Elsewhere, our sages wrote, “Yom Kippur effects atonement but only if it is accompanied by repentance.” Mishnah, Tractate Yoma 85b That means that on Yom Kippur, G-d is so interested in us, that He is willing to forgive all, and to look past our differences with Him, if we will only reach out to Him. How do we reach out to Him? There are multiple things we can do. Three of the most noted activities during this time of year are donating to worthy charities, engaging in active repentance, and of course, prayer. Prayer, as you know, is best accomplished

with a multitude, in an environment that is most conducive to heartfelt prayer. Furthermore, when joining with others, the Almighty looks at the group in its entirety, rather than at each individual independently. Even if some aren’t worthy, the multitude as a group surely are. Therefore, it is certainly best to join with a group when praying before the Almighty on Yom Kippur even if one is generally not fond of doing so year-round. 2. Is there a site where one can find free, or greatly reduced High Holiday Services appropriate for beginners? The site I wrote about a number of years ago no longer exists, but thankfully, a new and greatly improved site has taken its place and it can be found at www.highholidayservice.com. If you click around, you will find hundreds of free or reduced rate High Holiday Beginner Services throughout the US and Canada. Each venue posts their relevant details and in many cases, reservations can be made directly through the site. Information on how long the services last and whether it’s conducted in Hebrew, English, or both, is readily available. The best part of all this is that the site directors have invested an inordinate amount of time ensuring that each location

conducts an inspiring and welcoming service that is suitable for folks at all levels of observance. Last year, thousands of people used the site to make their reservations and the feedback received was outstanding. Additionally, if you’re unsure of which service you’ll be most comfortable attending, email the site editors for a personal recommendation. They’ll do their absolute best to match you with an appropriate setting and service. Of course, if you’re a regular member of a synagogue, you have every reason to purchase an expensive ticket that helps the synagogue maintain its year-round services. After all, if the regulars don’t support it, who will? Nevertheless, many will posit that the beginner services are more inspiring, and a welcome change from the old-style, impersonal services that are sometimes found in some synagogues. Regardless, wherever you choose to attend, the good news is that this year the choice is truly yours; you can either “clickit,” or “ticket,” and either way, your Yom Kippur will be greatly enhanced. Wishing you a Healthy and Happy New Year, Rabbi Elazar Meisels Rabbi Meisels can be reached at: [email protected]

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Soul Talk

TABLE TALK FOR DISCUSSION AROUND THE SHABBAT TABLE RABBI LABEL LAM The reprimands outlined in this week’s Torah portion (Devarim 28:15-68) are “because you did not listen to the kol (sound or voice) of Hashem, your G-d, to observe His commandments and decrees that He commanded you. They will be a sign and a wonder in you and in your offspring forever. (These tribulations will be visited upon you) because you did not serve Hashem, your G-d with gladness and a good heart, when everything was abundant.” (28:45-47) The Torah here seems to offer two explanations for these terrible tribulations: a) not listening to the G-d’s kol and b) not serving G-d with joy and a good heart

‫)א‬

As the Torah is both precise and concise, and as

the

consequences

described

here

apparently apply to not following the word of

G-d (rather than to not listening to Him), why would the Torah describe the offense as not having listened to the kol (voice or sound) of G-d? There seems to be a kol to which we are expected to pay attention. What could that mean?

‫)ב‬

The first explanation is initially presented as the only reason for these consequences, suggesting that the second reason is similar or

has the same root cause as the first. What do these seemingly dissimilar causes have in common?

‫)ג‬

The blessing recited on Rosh Hashanah on blowing the Shofar is “lishmoah kol Shofar,” to hear the kol (the sound) of the Shofar. What

insight can be gleaned from the shared choice of the word “kol” in this blessing and in the reprimands described in this week’s Torah portion? Rabbi Lam can be reached at: [email protected]

One thing that can easily be done every single day toward the goal of bringing more godliness into the world is simple — we may warmly smile at our fellow man when we encounter him. In doing so, we underscore the fact that all humans are children of G-d, created in His image, and deserving of our respect and honor. The Talmud (Kesubos 111a) also teaches the value of a smile, exclaiming: ‘‘Better to whiten your teeth (smile) at your friend than to give him milk.’’ It is said in the name of Rabbi Yisrael Salanter that the face of a person is a public place (a reshus harabim), and therefore one should always smile. Of course, we cannot fully fathom the entirety of why Hashem formed us the way He did. There are infinite reasons, for Hashem’s wisdom is endless. But we can get a glimpse of some of the deeper aspects of smiling by looking into what our Sages have to say about teeth. Yalkut Shimoni (to Shir HaShirim) states: ‘‘Just as the strength of a person is with his teeth (if one has no teeth or weak teeth, he cannot eat and gain strength), so too, the strength of the Jewish people lies with its Torah scholars.’’ Thus, teeth are linked here to the wisdom of Torah scholars. In a similar vein, the Shelah (Rabbi Isaiah Horowitz) says that just as there are 32 paths of wisdom, so too, there are 32 sources of wisdom within a person’s mind, corresponding to the entire set of 32 adult teeth. Of course, 32 is the

gematriah (numerical value) of lev, which means heart. This means that the 32 teeth also represent what is in a person’s heart. We quoted earlier the Chazal (Sages) about the value of a smile that it is better to smile at your friend than to give him milk. Apparently, on a deeper level, the whiteness of the teeth is somehow greater than the whiteness of milk; the intelligence gained through a smile, then, is more valuable than that gained through milk. Rabbi Tzadok HaKohen understands the simile as relating milk to intelligence [for example, the Talmud (see Berachos 10a) tells us that when a baby nurses from his mother, he receives the milk from the place of ‫ָה‬ ‫ִינ‬ ‫בּ‬, understanding]; thus, if Yalkut states that the whiteness of teeth is greater than that of milk, this means that the potential to amass intelligence through the connection of the smile is greater than the potential of gaining through being given milk. Why is this so? We must explain that the smile is the building block that creates a close relationship between people, so that they can truly learn from one another. When a person smiles at another, he is saying: ‘‘I want to get to know you; I want to share my wisdom, my insights, my personal contribution to this world, with you. I am showing you my teeth, the window to my world and my wisdom. And I want you to partake in what I have to offer.’’ This connection is of tremendous importance, as it opens the door to the possibility of growth. With permission from Artscroll’s Daily Dose