Category Archives: Ki Tetze

5783, AI art, Bat Ayin, Deuteronomy, Ki Tetze, Parsha

Loved Son of Hated Wife (Ki Tetze)

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Loved Son of Hated Wife (Ki Tetze)

Beautiful light is born of darkness, so the faith that springs from conflict is often the strongest and the best. -R. Turnbull

Hated Wife Precious Son

The Torah describes a case of a man married to two women (which was allowed in biblical times). In this case, the man loves one of the wives and hates the other. The hated wife gives birth to a son before the loved one does. The Torah mandates that the husband must recognize the son of the hated wife as his firstborn along with the legal benefits and obligations that come with that title.

The Bat Ayin on Deuteronomy 21:15 digs deeper into the symbolism of the case. The verse mentions the loved wife before the hated one. He explains that it hints that we should do what is “loved” before what is “hated,” namely we should start our day with prayer and Torah which is “loved” by God before engaging with the mundane, secular world which in a sense is “hated” by God as compared to prayer and Torah.

However, continuing with the analogy, the “hated” wife gives birth to a “firstborn” son. The Bat Ayin explains that while the “loved” activities of prayer, Torah and fulfilling God’s commands are indeed dear to God as compared to one’s other activities, there is a reversal of sorts. When one is engaged in their secular activities (after the more sacred ones), there is an opportunity – not present in the sacred activities, to extract some aspects of good from the mundane. By engaging honestly, pleasantly, and meaningfully in one’s work, studies and other “non-religious” activities, one can actually draw out and elevate the divine aspect of that activity hidden in the coarse garb of the material world. One can draw out what the Kabbalists call “sparks” (nitzotzot in Hebrew) of holiness, that otherwise would have been lost and buried.

This is the “firstborn” of the analogy; the “firstborn” from the “hated” wife, those sparks of divinity from our mundane activities are precious to God. In a sense, they are on a higher level than the conventional “loved” activity of Torah and prayer. Perhaps because it is harder to find and to get. Perhaps because we have to struggle with the reality of unholiness. Perhaps because those sparks are so hidden and ephemeral.

May we enjoy the benefits of doing “loved” activities as well as revealing the hidden, precious “firstborn” sparks all around us.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Batsheva Nigri z”l, murdered by Arab terrorists down the highway from my home. May God avenge her blood.

5782, Chidushei HaRim, Deuteronomy, Ki Tetze, Parsha

Worthy Enough (Ki Tetze)

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Worthy Enough (Ki Tetze)

You have no idea what a poor opinion I have of myself; and how little I deserve it. -W. S. Gilbert

The Israelite tribe of Dan had a checkered history. At some point during the desert journey, they were outside of the protective cloud that the rest of the tribes of Israel were in. The Midrash names the tribe of Dan as particularly connected with idolatry. However, the tribe of Dan also carried the prestigious flag of the “Measef” – the Gatherer. They were the tribe that marched last whenever the Israelites travelled. It was a credit to their strength and courage that they held the rearguard.

The Chidushei HaRim on Deuteronomy 25:18 wonders as to the negative portrayal of the Danites, and in actuality, flips the narrative around. He explains that the Danites were a people who were particularly concerned with justice and looked at things from the perspective of fairness and impartiality (as per Tractate Pesachim 4a). They did some soul-searching and came to the conclusion that they weren’t worthy. They weren’t worthy to be included with the rest of the tribes of Israel within God’s protective cover.

However, that was their mistake. Once God had directed them to join the rest of the tribes and come within the cloud, it didn’t matter that they weren’t worthy. God had deemed them worthy enough. And by declining God’s invitation to join the rest of the tribes, even though their rationale had some elements of noble self-sacrifice, it was considered akin to idol worship. Hence, the statement of their being associated with idolatry.

The Chidushei HaRim extrapolates this lesson to all of God’s commands. Though we may not be worthy, though we may think we don’t have the merit or the right to be considered part of God’s camp, nonetheless, we should join the camp whenever possible and keep as many of God’s commands as we’re able, even if we don’t feel worthy enough.

And may we always bear in mind that we are truly worthy enough.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Dr. Dodi Tobin z”l. A tremendous inspiration and a heartbreaking loss. May God comfort her family among the mourners of Zion and Jerusalem.

5781, Bechor Shor, Deuteronomy, Ki Tetze, Parsha

Beware the Drawn-out Sale (Ki Tetze)

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Beware the Drawn-out Sale (Ki Tetze)

For the merchant, even honesty is a financial speculation. -Charles Baudelaire

In retelling the history of the young Jewish nation, Moses recounts the battle against the nation of Amalek. The original account in Exodus states that the Amalekites fought with Israel in Refidim. Then it provides more details of the battle itself, Joshua’s leadership of the armed forces, Moses’ visual leadership (standing atop the mountain) and the positive effect of his raised hands, the Israelite victory, and finally, God’s directive to remember his promise to wipe out the memory of Amalek.

Here in Deuteronomy, we get an additional perspective. Moses recalls how the Amalekites ambushed Israel shortly after the exodus from Egypt. They attacked the stragglers in the rear of the Israelite march, at a point where Israel is described as tired and hungry and not fearful of God.

The Bechor Shor on Deuteronomy 25:18 tries to understand the added nuances in this recap and what it’s trying to convey.

He focuses on the word we translated as “the stragglers” which in Hebrew is “hanecheshalim.” In his interpretation, the Bechor Shor flips two of the letters, pronouncing “hanechelashim,” which can be translated as “the weakened.”

It seems that the Amalekites focused on the stragglers and found a roundabout way to weaken them. He explains that the Amalekites approached the stragglers peaceably, pretending to be merchants. They offered these straggling Israelites different wares and merchandise. The Amalekites took their time and prolonged the negotiations. They gave a long, drawn-out sales pitch.

Eventually, these straggling Israelites realized that the rest of Israelite camp had gotten way ahead of them. The ensuing struggle to catch up weakened them. That’s when the Amalekites pounced. They had isolated and weakened their prey.

Part of the reason for the unique abhorrence God has for the Amalekites is their duplicitous, underhanded attack, preying on the weak, gullible and feeble-minded.

May we beware of slick and prolonged sales pitches and may we realize the value of not straying too far from the rest of our people.

Shabbat Shalom,

Ben-Tzion

Dedication

To all the firefighters combating the Jerusalem fire.

5780, Deuteronomy, Ki Tetze, Meshech Chochma, Parsha

Respect the Champion (Ki Tetze)

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Respect the Champion (Ki Tetze)

All right Mister, let me tell you what winning means… you’re willing to go longer, work harder, give more than anyone else. -Vince Lombardi

The Middle East is and has always been a tough neighborhood. Even before the birth of the Nation of Israel, the land of Canaan, the land-bridge of Eurasia and Africa, the route between the Egyptian and Mesopotamian empires, was home to incessant battles, wars, alliances, and rivalries.

After the Hebrew nation miraculously escapes the bondage of Egypt, they develop enemies almost immediately. Included amongst those enemies are their long-lost cousins, (descendants of Lot, who was the nephew of our patriarch Abraham), the nations of Ammon, and Moab.

The enmity between the Jewish people and the Ammonites and Moabites is such, that the Torah states that they are forever forbidden to join the Jewish people (the Rabbis have explained that the prohibition was just against their menfolk).

The Meshech Chochma on Deuteronomy 23:5 wonders as to the reasons given by the Torah which states:

“Because they did not meet you with food and water on your journey after you left Egypt, and because they hired Bilaam son of Beor, from Pethor of Aram-naharaim, to curse you.”

While one might understand the Moabite motivation to have the Jewish people cursed, but why is the Torah so incensed by the Ammonite and Moabite lack of hospitality? It’s one thing to attack, but another thing entirely not to be hospitable.

The Meshech Chochma states that these nations should have known better. They should have realized that the people who left Egypt, the mightiest empire in history up to that time, who left a land devastated by God and whose armed forces had been completely wiped out, was not a people to be trifled with. Not only were the Hebrews who left Egypt worthy of awe and respect, but that respect should have translated into an obsequiousness that should have included peace offerings of food and water.

Had these nations truly internalized that God was with the Jewish people, as the events of the time had unequivocally demonstrated, they would have sought peace and not war. It would have led to ongoing peace as opposed to generations of conflict.

May our current neighbors figure it out.

Shabbat Shalom,

Ben-Tzion

Dedication

To the Arab countries that are seeking peace with Israel.

5779, Berdichever, Deuteronomy, Ki Tetze, Parsha, The Times of Israel

Elevating Joy (Ki Tetze)

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Elevating Joy (Ki Tetze)

To speak gratitude is courteous and pleasant, to enact gratitude is generous and noble, but to live gratitude is to touch Heaven. -Johannes A. Gaertner

 

 

The Torah reading of Ki Tetze has a seemingly eclectic grouping of commandments. One of them, a biblical precursor to OSHA (Occupational Safety and Health Administration) regulations, states as follows:

When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodguilt on your house if anyone should fall from it. – Deuteronomy 22:10

As he typically does, the Berdichever reads deeply into the verse and comes up with some interesting revelations about joy and the ideal form of enjoying joy.

Just as one may experience joy when building a new house, so too, any new joy that one experiences, can be built up, and elevated. It starts with the realization that it all comes from God and we need to demonstrate gratitude to Him.

And just as one might build a parapet on the highest point of the structure, the roof of a house, so too, there is a way to circumscribe and direct our highest emotions of joy to gratitude. The Berdichever explains that the way to connect our joy to its divine provenance is by articulating gratitude; it is by using words of Torah, of prayer, of songs and praises to God.

The Berdichever adds that the power, the force behind the words of praise we use is also God (or God’s name to be more specific) and that in Hebrew, the numerical value of God’s name (26) is identical with the numerical value of “your roof” (26) showing the deep linkage between these concepts. We extend, enhance and elevate our joy by articulating and exhibiting gratitude, using holy words directed to God.

May we always have the state of mind to experience joy and elevate it by being grateful to its ultimate source.

Shabbat Shalom,

Ben-Tzion

Dedication

To the incoming students of Midreshet Torah V’Avodah and their newly appointed Rosh Bet Midrash, Rabbanit Dr. Tamara Spitz!

5778, Deuteronomy, Ki Tetze, Parsha, Rabbeinu Bechaye, The Times of Israel

We already chose our destiny (Ki Tetze)

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 We already chose our destiny (Ki Tetze)

If a man is destined to drown, he will drown even in a spoonful of water. -Yiddish Proverb

In the staccato list of commandments that are given in this week’s Torah reading, there is the extremely sensible commandment to build a fence around your roof. However, the end of the verse is strange, counterintuitive and a bit depressing. It ends with the phrase “for the faller will fall from it.”

Classic interpreters explain that the verse really means “lest someone fall,” meaning it should read: “Build a fence around your roof, lest someone fall from it.” However, Rabbeinu Bechaye on Deuteronomy 22:8 takes the opportunity to discuss some deeper theological issues of free will by reading the verse with its plain meaning of “build a fence around your roof for the faller will fall from it.”

He states that the faller was predestined to fall since “the six days of creation,” but we should not be the agent of his death. In fact, not only was the faller’s unfortunate death predestined, but the faller’s soul knew about it beforehand. Rabbeinu Bechaye quotes the Midrash which explains that before a soul is born into a human body, God shows the soul all of its future life. God shows the soul its birth, parents, family, childhood, all of the ups and downs of life, career, income, accomplishments, disappointments, heartbreaks and challenges as well as the eventual circumstances of its mortal death. And the soul, of its own free will chooses that life. Not only is this true for human beings, but every component of creation chose its material, physical existence when it was still in some spiritual dimension.

Rabbeinu Bechaye continues to explain that despite this pre-destination, besides the fact that the faller (or the victim of any other misfortune) was destined to undergo that event, God still holds us liable for our actions. Meaning, just because (in hindsight) we knew that someone was going to die, does not in any way give us permission to be part of a wrong or unethical act. Yes, he was going to die, but the agent of his death is nonetheless liable.

Apparently, part of the deal in choosing our destiny when we are in the spiritual dimension is that we will have no recollection, no idea whatsoever as to what it is we agreed to. In a sense, our spiritual amnesia is what gives us free will. We are responsible for every decision we make. We are responsible for every act we do. We will pay the price for our mistakes and reap the benefits of what we do correctly. We have to struggle with indecision, with questioning what’s right and what to do. It is a constant ongoing challenge to know what to do, to force ourselves on a daily basis to do the right thing, to be the best version of ourselves.

However, at some fundamental level, not only does God know what we’re going to do and how things will play out, but our own soul knows as well and was a partner in charting that course before we came into this world.

It can take a lifetime to discover one’s destiny and even then, as mortals we may only appreciate it in retrospect, though it was somehow all foretold.

May we always choose correctly and pray that our souls knew what they were doing.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of the Rebbe of the Shomer Emunim, whose yarhzheit was this past week.

5777, Deuteronomy, Hirsch, Ki Tetze, Parsha, The Times of Israel

The Danger of Good Food

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The Danger of Good Food

He who is a slave to his stomach seldom worships God. -Sa’di

One of the more curious commandments in the Torah is that of the Rebellious Son. Chapter 21 of Deuteronomy describes the unusual case of a young man that doesn’t listen to his parents, and after appropriate warning is actually executed by the court for his rebelliousness. The Talmud explains that the case of the Rebellious Son is merely theoretical; that it never happened and never will happen, but rather it is there to teach us some deeper lessons.

Rabbi Hirsch elaborates that the Rebellious Son is presented in order to help us be better parents. One of the curious aspects that doom the Rebellious Son to his fate is actually gluttony. Now there are a whole host of crimes which we know are much worse than merely indulging in ones appetite. Why is gluttony in one so young deserving of a death sentence?

Rabbi Hirsch answers that a home which focuses more on its food than on the spiritual aspect of its lives is one where the children will have little hope for the future. If the priority is the taste and quality of a meal and not the values and ethics instilled in the next generation, oblivion is the likely outcome:

“Of all the possible moral perversions, the Law has chosen as a criterion of completely hopeless corruption the case of a Jewish youth who, having reached adolescence, a time in life when he should enthusiastically embrace every ideal of spirituality and morality, devotes himself to drink and gluttony instead. Herein lies another important hint for both the father and the mother, and also for the spirit to be cultivated in the home where young human souls are to mature toward their moral and spiritual future: If for nothing else but the sake of their children, parents should be careful not to allow “good food and drink” to assume a place of predominance in their home and among the members of their household. Only where spiritual and moral factors are given priority over all other considerations can that atmosphere develop in which young human emotions will be protected from brutalization.”

While consuming good food is certainly enjoyable, when it becomes a focus and priority of our lives, we may fear that our moral compass is confused. Instead, spiritual food for our souls and the souls of our children should be the guiding light in the educational diet of our homes.

Shabbat Shalom,

Ben-Tzion

Dedication

To all the excellent cooks who infuse their meals with spirituality.

5776, Deuteronomy, Ki Tetze, Parsha, Sfat Emet, The Times of Israel

Returning the Sparks

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Returning the Sparks

Force never moves in a straight line, but always in a curve vast as the universe, and therefore eventually returns whence it issued forth, but upon a higher arc, for the universe has progressed since it started. –attributed to “Kabbalah”

sparksThe commandment to return a lost object is legislated in Deuteronomy 22:1. Unsurprisingly, the Sfat Emet takes a mystical view as to a deeper meaning to what Moses is saying.

In 5631 (1871) the Sfat Emet states that every good action we do, that every commandment that we perform, in some fashion is akin to returning a lost object to God. In 5634 (1874) he explains that we are in fact returning divine sparks back to God. Every item in this world and every action taken have within it a divine spark. By having a positive interaction we release the spark from its material bondage and elevate it back to the spiritual realm where it belongs. We are in essence returning to God these divine entities He scattered and hid all around the world for us to find.

But we can only successfully return something to its rightful owner when we understand and acknowledge who that owner is. When we comprehend and accept that God is the source of All, that he is the Creator, the Boss, the Master of the Universe, only then do we have a chance of fulfilling the mission He entrusted to us of finding and freeing these divine sparks.

May we keep encountering and liberating spiritual entities and reuniting them with their proper divine proprietor, God.

Shabbat Shalom,

Ben-Tzion

Dedication

To Rafi, Ronit, Sarina and Nikki, the outstanding madrichot of Midreshet Torah V’Avodah on an incredible beginning to what is sure to be a divine year.

5775, Baal Haturim, Deuteronomy, Ki Tetze, Parsha, The Times of Israel

Ugly Language

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Ugly Language

The foolish and wicked practice of profane cursing and swearing is a vice so mean and low that every person of sense and character detests and despises it. -George Washington

OLYMPUS DIGITAL CAMERA

One of the most defining characteristics of human beings are their ability to speak. And in a sense, the words we use define us, but not only the words that come out of our mouths, but also the words that we hear, the words that infuse our being. And in that area, like in so many others, we have free choice. We can choose both what to speak and what to hear. There are few situations where we are forced either to say something or to listen to something.

The Baal Haturim on Deuteronomy 23:14 warns about this matter and specifically about “nivul pe”, literally “the disgustingness of the mouth”. He states clearly and simply that if we suddenly find ourselves exposed to foul language, to things that are not appropriate to be spoken, we should simply stick our fingers in our ears or get up and leave.

We would not subject ourselves (or our children) to harmful fumes, substances or dangerous situations. The same is true regarding foul language. It is toxic, corrupting and disgusting. The fact that it is widely used and accepted by the masses does not make it any better. Do not accept it. Do not stand for it. Let it be known that you disapprove. You will be surprised by the positive reactions people will have to this small stand of principle. And if they don’t get it, spend your time with more refined people.

Shabbat Shalom,

Ben-Tzion

Dedication

To the incoming class of Midreshet and Yeshivat Torah V’Avodah. I expect you will hear many beautiful words from your teachers and administration.

5774, Deuteronomy, Ki Tetze, Netziv, Parsha, The Times of Israel

Foolish Friends

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/ki-tetze-foolish-friends/

Netziv Deuteronomy: Ki Tetze

Foolish Friends

 “Don’t approach a goat from the front, a horse from the back, or a fool from any side.” -Yiddish Proverb

Human foolishness comes in all shapes and sizes. No person is completely immune from foolish acts, though most of us generally try to avoid doing or saying things we will later regret. Animals on the other hand function almost exclusively on instinct; there are rarely situations in the course of nature in which an animal would be called foolish.

However, in Jewish law, there is a term, typically used for bulls, called “muad”. Muad translates as either notorious or prone to do damage and is a label assigned to an animal that has proven itself to be dangerous, based on past attempts to gore. The owner of a Muad animal is liable for all damages, while a previously tranquil animal has a lower level of liability for the owner.

Men are in a completely different category. They are always considered dangerous. Man is always considered Muad. He is always prone and responsible for damages that he causes his fellow man. The Netziv on Deuteronomy 24:9 fine-tunes this concept even further and states that a person is Muad, even in sins that he commits against another unintentionally.

Meaning, a person is responsible for the damage caused by a completely innocent act or remark, even if there was no harm intended. This gives us a tremendous level of responsibility for what we do and say. We are still guilty of unintended consequences. We must know better. We must think ahead. We must realize the power we have as humans to affect those around us. It is a serious power.

May we use our human capacities well, with foresight and intelligence and avoid both fools and foolishness.

Shabbat Shalom,

Ben-Tzion

Dedication

To the conversion class of Montevideo. Good luck on your upcoming tests!