Category Archives: 5782

5782, Chidushei HaRim, Deuteronomy, Parsha, Vezot Habracha

Free for the Taking (Vezot Habrachah)

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Free for the Taking (Vezot Habrachah)

Only the curious will learn and only the resolute overcome the obstacles to learning. The quest quotient has always excited me more than the intelligence quotient. -Eugene S. Wilson

In Moses’ last words to the nation of Israel, he provides blessings to the nation. The blessings are to the individual tribes as well as to the nation as a whole. This final portion of the Torah starts as follows:

This is the blessing with which Moses, God’s agent, bade the Israelites farewell before he died. He said:

God came from Sinai,

And shone upon them from Seir;

[God] appeared from Mount Paran,

And approached from Ribeboth-kodesh,

Lightning flashing at them from [God’s] right.

Lover, indeed, of the people,

Their hallowed are all in Your hand.

They followed in Your steps,

Accepting Your pronouncements,

When Moses charged us with the Teaching

As the heritage of the congregation of Jacob.

The Chidushei HaRim explains that the “They” in the verse in Deuteronomy 33:3, “They followed in Your steps / Accepting Your pronouncements,” is hinting at a specific group of people.

He explains that it’s describing those who travel from town to town in order to learn Torah. It often happened that the town a person was living in didn’t have a Torah teacher at all, or one that was suitable, or one that a person could effectively learn from. Thus, the frustrated student would be obliged to travel to other towns to find that elusive Torah teacher who was available, disposed and who could successfully teach the prospective student.

Moses is blessing the students who go out of their way, who are willing to go to great lengths, even to relocate, in order to find that live transmitter of Torah. Moses is blessing them that they will be successful in their quest for learning and that it should occur as smoothly as possible.

The Chidushei HaRim adds that at the giving of the Torah at Mount Sinai all of existence was silent. It was so quiet that not even a bird chirped. The purpose of the silence was to show that everyone can listen to the Torah. There is nothing stopping anyone from listening to the lessons of the Torah. It is free for the taking.

May we make the important effort to learn Torah however we’re able to.

Shabbat Shalom and Chag Sameach,

Ben-Tzion

Dedication

To the Hakhel ceremony, which is celebrated once every seven years during the Sukkot holiday immediately after the Sabbatical (Shemita) year.

5782, Chidushei HaRim, Deuteronomy, Haazinu, Paintings, Parsha

Scholarly Arrogance (Haazinu)

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Scholarly Arrogance (Haazinu)

In the same way that we need statesmen to spare us the abjection of exercising power, we need scholars to spare us the abjection of learning. -Jean Baudrillard

To learn Torah is one of the best and noblest tasks that a Jew can perform. It is to study and delve into the word and wishes of God. It is to get a glimpse of the divine will and to get a further understanding of God’s plan. Learning Torah can become the foundation of divine service, of refined character and elevated intellect.

Since the time of Moses, there were a select few who dedicated their lives to the study of Torah. They became the sages, the scholars, and the great rabbis of old. They were the religious leaders and spiritual giants of our nation. They constantly sought the good of the people, while always seeking to grow in their learning and understanding of the Torah.

However, the Chidushei HaRim on Deuteronomy 32:15 seems to take issue with individuals who indulge in full-time learning but haven’t used it as a source of either personal development or community service. He tells how the Baal Shem Tov (1698-1760), the founder of the Hassidic movement, bewailed these arrogant scholars who were satisfied with themselves and their full-time learning schedule. The Baal Shem Tov attributed to these scholars the poetic verses:

“So Jeshurun grew fat and kicked—

You grew fat and gross and coarse —

They forsook the God who made them

And spurned the Rock of their support.

They incensed [God] with alien things,

Vexed [God] with abominations.”

A life devoted to learning can indeed be ennobling and lead to great contributions to people, communities, and the nation. However, when it is laced with arrogance and self-satisfaction, it is most unbecoming, and instead of being a blessing becomes a curse. Instead of being a beacon to others, it becomes alien and abominable.

May all our pursuits lead to blessings for us and those around us.

Shabbat Shalom and Chag Sameach,

Ben-Tzion

Dedication

To the protests in Iran.

5782, Chidushei HaRim, Deuteronomy, Joshua, Parsha, Vayelech

The Harder They Fall (Vayelech)

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The Harder They Fall (Vayelech)

Strength instead of being the lusty child of passion, grows by grappling with and subduing them. -James Barrie

Perhaps one of the greatest leaders the nation of Israel ever had, after Moses, is his successor, Joshua. Joshua is prominent early in the biblical narrative. We see Moses selecting Joshua to lead the Israelite armed forces against the Amalekite ambush shortly after the Exodus from Egypt. Throughout the desert journey, we see Joshua at Moses’ right hand, his aide-de-camp, his devoted disciple.

God Himself names Joshua as Moses’ successor when Moses pleads with Him to ensure that Israel will continue to have a mortal leader after God decrees his death. Joshua is the divinely ordained successor to Moses and his subsequently miraculous and powerful conquest of the kings of Canaan prove his suitability for the role.

However, the Chidushei HaRim on Deuteronomy 31:7, wonders as to a particular refrain that is repeated constantly regarding Joshua. Moses and then later God, as well as the nation of Israel, repeatedly tell Joshua “Be strong and of good courage” – Chazak ve’ematz. Why does Joshua, who was clearly a great man, need such repeated encouragement? It would make more sense to offer a weak, untried leader such ongoing support. Why did a proven, accomplished, and seasoned leader such as Joshua require such reassurance?

The Chidushei HaRim posits that it was actually Joshua’s greatness that was his Achilles Heel. Joshua was such a great man, that the slightest infraction might have spelled his doom. When one reaches the level of the fully righteous, the smallest sin stands in stark contrast to their otherwise saintly behavior and can bring with it significant negative consequences.

A greater person is held to a greater standard. The Chidushei HaRim states that if such a person were to deviate as much as a hairsbreadth from God’s directive, it could completely doom them. Therefore, ironically, the greater a person is, the more protection and support they require. Hence the need for the repeated instances of God, Moses and the nation supporting Joshua with the refrain of Chazak ve’ematz, be strong and of good courage.

May we all be providers and recipients of strength and support, no matter what level of greatness we’re currently at.

Shabbat Shalom and Gmar Chatima Tova,

Ben-Tzion

Dedication

To Eviation’s first test flight of their prototype all-electric airplane.

5782, Chidushei HaRim, Deuteronomy, Nitzavim, Parsha

Marking Renewal (Nitzavim)

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Marking Renewal (Nitzavim)

So long as a person is capable of self-renewal they are a living being. -Henri Frederic Amiel

The Torah reading of Nitzavim is generally read around Rosh Hashana, the Jewish New Year. The Hebrew word Nitzavim can be translated as “standing” or “assembled.” The beginning of the reading can be translated as follows:

“You are standing this day, all of you, before your God —your tribal heads, your elders, and your officials, every householder in Israel, your children, your wives, even the stranger within your camp, from woodchopper to waterdrawer— to enter into the covenant of your God, which your God is concluding with you this day.”

The Chidushei HaRim on Deuternomy 29:9 quotes the great Rabbinic commentator Rashi, who states that as the nation of Israel was transitioning from one leader (Moses) to a new leader (Joshua) they were made a “Matzevah.” While it’s not exactly clear in this instance what the meaning of Matzevah refers to, it’s interesting to note the etymological similarity between the word Nitzavim and the word Matzevah.

A Matzeva is often a monument, some type of marker to designate the importance of a place or event (Matzeva also means tombstone). The Chidushei HaRim explains that there is a purposeful confluence between Nitzavim, Rosh Hashana and the need for an allegorical marker.

At the end of our year, just as at the end of a reign, it’s important to make an accounting of what was achieved during that time period. What did we do with the time given to us? What did we contribute to the world? What new, positive thought, word or act did we think, speak, or do during the course of the year?

It is important and valuable to go through the exercise of review and introspection and then to somehow mark in our minds and spirits these positive accomplishments. We need to create an internal monument of sorts for all the good we did in the Hebrew calendar year of 5782.

Once we’ve marked the good we’ve done in 5782, we can then more powerfully embark on our new goals, our spiritual renewal for 5783.

May we note and feel all the good we’ve been a part of this year and launch forward into a blessed and successful 5783.

Shabbat Shalom and Ktiva Ve’chatima Tova,

Ben-Tzion

Dedication

To the five Red Heifers who arrived in Israel. See details here: https://www.jpost.com/judaism/article-717650

5782, Chidushei HaRim, Deuteronomy, Ki Tavo, Parsha

First Powerful Fruits (Ki Tavo)

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First Powerful Fruits (Ki Tavo)

In every phenomenon the beginning remains always the most notable moment. -Thomas Carlyle

A farmer works hard tilling, planting, and tending to his crops, be it grain or fruit. He prays hard for rain. He looks up to the sky expectantly. When the blessed rain does come, he looks to the ground lovingly, hoping it will be enough. Then he waits. And waits some more. He will go out to his crops daily, searching anxiously for those first stalks, those first buds, that initial flowering of fruit that will demonstrate that all his hard work, all his prayers and worries weren’t for naught.

And then he finds it. His heart is filled with joy. He’s ecstatic. His efforts have borne fruit – literally. That initial sign of growth promises that all the rest will follow, but that first fruit carries a very special place in his heart.

Enters the Torah and tells the farmer, that that first fruit, that joyous sign of success and plenty, that promise of a full crop to come, that very first fruit, needs to be marked and then brought to God once it ripens.

The Chidushei HaRim on Deuteronomy 26:2 wonders why that’s so. Why is it that at the first signs of fruit, at the emotional apex of agrarian life, God is demanding specifically those fruits? He answers that there’s an incredible power to the beginning and first of anything. A person will attach themselves to that first occurrence with all their strength. God is asking that we redirect that powerful attachment to Him.

The Chidushei HaRim explains that the phenomenon of strong attachment to first things is not limited to agriculture, but that it pervades all aspects of life, and we should keep in mind the same divine request in our own lives. By dedicating the first minutes of our day, the first days of the year to God, we give a divine blessing and power to the rest of the day, the rest of the year and to all our efforts.

May we encounter fresh beginnings regularly and may they signify blessings for all that follows.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Queen Elizabeth II. May her memory be a blessing. And to the success of King Charles III.

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.

5782, Chidushei HaRim, Deuteronomy, Parsha, Shoftim

Judging Others (Shoftim)

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Judging Others (Shoftim)

If you are pained by external things, it is not they that disturb you, but your own judgment of them. And it is in your power to wipe out that judgment now. -Marcus Aurelius

The opening of the Torah reading of Shoftim starts with the prescriptive command of:

Judges and officers you shall place at all your gates, that God your Lord gives you to your tribes, and you shall judge the people a judgement of righteousness.

The Chidushei HaRim on Deuteronomy 16:18 explains the verse homiletically. He explains that “gates” is referring to the gates of our heart and “tribes” is referring to various attributes in our service of God, such as “the gates of awe,” “the gates of love,” “the gates of Torah,” “the gates of lovingkindness,” and so forth.

He elaborates, that if we were to take a deep look at ourselves, that if we were to judge ourselves honestly, we would realize that everything we have is from God. In essence, there is no attribute, skill, trait, or strength that we possess that isn’t from God. We need to realize that it’s all from God and not pat ourselves on the back for something that is basically a gift from God.

The Chidushei HaRim suggests that we need to keep that awareness and gratitude in mind when confronted by the failings of others. Whether as a judge or as a layman we come across people who don’t act appropriately. We compare ourselves to them and say to ourselves how terrible or lacking or inappropriate the behavior of the other is. We need to remember that our own comparatively better behavior is not something we can take full credit for, nor can we fully blame the other. This is reminiscent of Nachmanides’ famous advice to his son (Igeret HaRamban), to think of others as inadvertent sinners and oneself as a purposeful sinner, if one decides to start comparing oneself to others. Each of us has our own unique advantages and disadvantages.

The Chidushei HaRim proposes that instead of judging the disturbing person, one needs to show compassion. It may be that their behavior, sin, ill-manners, or affront is wrong, offensive and upsetting. However, the solution is not to think that one is in anyway better or superior to the other. Whatever apparent ethical advantage one has is not something that is entirely of our own making, but rather a gift from God. The answer is to remember that we are no better than the other and to think and demonstrate compassion rather than judgement, affection rather than disdain.

May we judge others favorably as much as possible.

Shabbat Shalom,

Ben-Tzion

Dedication

To the incredible hospitality of the Nofei Aviv community. Thank you!

5782, Chidushei HaRim, Deuteronomy, Parsha, Re'eh

Spiritual Navel-Gazing (Reeh)

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Spiritual Navel-Gazing (Reeh)

The soul’s emphasis is always right. -Ralph Waldo Emerson

The first words of the Torah reading of Reeh (Deuteronomy 11:26) starts off by declaring: “See, I set before you today a blessing and a curse.” The first two words are “See” (Reeh) and “I” (Anochi). However, there is another way to read those two words, namely as “See me.”

There’s a story that was told about one of the followers of the Chidushei HaRim who came to his door and just stood there gazing at him. When the Chidushei HaRim noticed and asked the follower why he was staring, the follower answered that he had learned an interpretation by the Ohr Hachaim of the above verse that “See me” can also be understood as “look at a Tzadik, a righteous person” to receive blessings, and that drinking in the vision of a righteous person is beneficial to one’s soul.

The Chidushei HaRim countered to his follower with the well-known verse “and Your people are all righteous.” The Chidushei HaRim instructed his follower to look within himself to find that divine blessing. One doesn’t need to go further than their own spirit to find a spark of God within which can be the kernel for the blessings a person might need and desire. While there are clearly advantages and even a requirement to seek wisdom, inspiration, assistance and guidance from others who are wiser, inspiring, helpful and experienced, when it comes to seeking God’s blessing, we just need to look within ourselves. God is right there.

May we figure out how to tap that infinite source of blessing within ourselves.

Shabbat Shalom,

Ben-Tzion

Dedication

To our son Netanel and Adina Spielman on their marriage! Mazal Tov!

5782, Chidushei HaRim, Deuteronomy, Ekev, Parsha

The Hard Way (Ekev)

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The Hard Way (Ekev)

Human beings hardly ever learn from the experience of others. They learn; when they do, which isn’t often, on their own, the hard way. Robert A. Heinlein

 

It was a threat that parents and movie characters alike used. “We can do this the easy way or the hard way.” The threat implied that the outcome was inevitable. We were going to be bathed, whether we liked it or not. We were going to do that chore whether we liked it or not. The hero was going to either retrieve or disclose that vital information the villain had or needed. The implication, of course, was that resistance was useless and that the subject of the undue attention, be it the child, hero or villain might as well cooperate with the aggressor (or benefactor – depends on one’s perspective).

If the end result was indeed inescapable, it wouldn’t make sense for the victim (or the beneficiary) to fight it, to bring unneeded harm, pain or trauma on themselves. The Chidushei HaRim on Deuteronomy 7:12 comes to the same conclusion when it comes to viewing the prophesized end of days. The verse at the beginning of the Torah reading of Ekev has Moses telling the nation of Israel:

“And if you do obey these rules and observe them carefully, God your Lord will maintain faithfully for you the covenant made on oath with your fathers.”

The verse is phrased conditionally. Indeed, we see in several places in the Torah the condition that if we listen to God we will be blessed, but if we don’t, things won’t go so well.

The Chidushei HaRim, however, reads the verse as saying that there is both a conditional as well as an unconditional aspect to the covenant with God. The unconditional aspect of the covenant is that by the end of days, the Jewish people will all follow God faithfully. We will all obey the rules, and we will all benefit from the various promises and blessings of whatever the end of days entails, without negating free will.

What is conditional is what happens on the way to that destination. Those who have behaved themselves on that road will be greater beneficiaries, while those who have behaved poorly will pay the price for those missteps.

The Chidushei HaRim argues that if we are all destined to follow the Torah program, it’s foolish to go against it and needlessly suffer the accompanying downside of disobedience. If ultimately, we will obey God, we might as well get with the program at the earliest convenience and reap the commensurate benefits as soon as possible.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Nathan Fitoussi z”l.

5782, Chidushei HaRim, Deuteronomy, Parsha, Vaetchanan

The Brain is Not Enough (Vaetchanan)

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The Brain is Not Enough (Vaetchanan)

Knowledge is power, but enthusiasm pulls the switch. -Ivern Ball

The Book of Deuteronomy is replete with phrases and entire soliloquies as to the intrinsic belief we must have in God and how that obligates us to follow His commandments. One of these phrases is part of a prayer that we recite three times a day, the Aleinu prayer, which is said at the end of the three daily services, the morning, afternoon, and evening prayers:

“Know therefore this day and recall to your heart that God He is The Lord in heaven above and on earth below; there is no other.” – Deuteronomy 4:39

The Chidushei HaRim on this verse teases out an interesting understanding of how we must approach faith, based on the juxtaposition of the term “know” and “heart.” He explains that it’s possible for a person to know with complete clarity the reality and existence of God. However, if that insight doesn’t enter his heart, it is not enough. He elaborates that a person can know something one thousand times over, but if it hasn’t penetrated his heart, he will not act on it.

What may often prevent divine knowledge from entering our hearts is a coating of evil. All it needs is a thin coating of selfishness, indifference, or callousness. That is enough to thwart the brightest minds from the requisite faith in God which inspires benevolent action.

Only after the removal of the coating of insensitivity from the heart can the divine knowledge of the brain enter the soul. Once our hardheartedness is dissolved, we can not only know God, we can connect with God, we can see God, we can follow God and we can be His partners in this world, sharing not only knowledge, but kindheartedness.

May we melt whatever barriers lie between our hearts and the good things our mind knows.

Shabbat Shalom,

Ben-Tzion

Dedication

To the rapid and impactful success of Operation Breaking Dawn.