Category Archives: Ekev

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.

5781, Bechor Shor, Deuteronomy, Ekev, Moses, Parsha

Guarding the Guardian (Ekev)

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Guarding the Guardian (Ekev)

Who will guard the guards themselves? -Juvenal

In the course of Moses’ righteous and justified anger at the people of Israel for their idolatrous sin of the Golden Calf, he breaks the newly received Tablets of the Law. The Midrash has God Himself praising Moses for this dramatic initiative. Commentaries explain that Moses had no other choice. The Jewish people had violated their recently minted covenant. If Moses hadn’t broken the Tablets, the physical manifestation of the covenant, God would have been more than correct to wipe out the newborn nation of Israel. By breaking the “contract” Moses in a sense was declaring that Israel isn’t bound by it anymore and therefore shouldn’t be liable for having violated it. Some view the breaking of the Tablets as an inevitable outcome of the Jews breaking faith with God.

However, no action, no matter how righteous or justified, is without its consequences. After Moses’ intercession and God’s forgiveness of the Jewish people, God commands Moses to prepare the second set of Tablets.

The Bechor Shor on Deuteronomy 10:1 explains that God is telling Moses: “You broke them, you need to restore them. I don’t want anyone complaining about you that you caused the nation of Israel to lose such a precious gift.” That’s why the order to Moses states “carve for yourself.” It’s for Moses’ personal benefit as well. It’s to protect Moses from reproach from the current generation or even from future generations who would realize the magnitude of the loss if it were not restored.

God also commands Moses to place the new set of Tablets in an Ark. The Bechor Shor adds that God doesn’t want Moses to bear them in his arms. God doesn’t want a repetition of the scenario where an angered Moses would break the Tablets again. God wants the Tablets guarded in an Ark, ironically, guarded from the great liberator, leader, teacher and guardian of the Jewish people. In essence, God wants to guard the guardian. God ultimately has Moses’ back.

May we always sense that God has our back and guards us, usually unbeknownst to us.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Jackie Mason z”l.

5780, Deuteronomy, Ekev, Meshech Chochma, Parsha

The Point of the Land of Israel (Ekev)

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The Point of the Land of Israel (Ekev)

Every great person has first learned how to obey, whom to obey, and when to obey. -William Arthur Ward

The Torah repeatedly declares the primacy of the Land of Israel. The whole purpose of the Exodus from Egypt was to bring the Jewish nation to that land “flowing with milk and honey.” The Land of Israel is an inheritance to the Children of Israel, from the days of the patriarchs Abraham, Isaac, and Jacob. The whole focus, the whole goal of Israel’s journey through the desert is to eventually get to the Promised Land. The entire book of Deuteronomy revolves around preparing the people for their entry into the land.

Therefore, it may seem counterintuitive and even shocking, that with such definitive historical, legal, and textual centrality that the Land of Israel has for the people of Israel, that the connection between land and people is conditional.

Deuteronomy 8:1 states:

“You shall faithfully observe all the Instruction that I enjoin upon you today, that you may thrive and increase and be able to possess the land that the Lord promised on oath to your fathers.”

The Meshech Chochma on that verse reads the statement as conditional. If you observe the commandments, then you will possess the land. If you don’t observe the commandments, you won’t possess the land. This is not an original statement, as the Torah in various places states this unequivocally. Not only will we not possess the land, but we will be kicked out of the land for lack of obeying God’s laws.

What is noteworthy about the Meshech Chochma’s analysis is his statement that not only will we not possess the land if we don’t follow God’s directives, but that the entire purpose, the entire reason why the Children of Israel were given the Land of Israel, was exclusively to follow God’s commands. Once we stop following God’s commands our very reason for having the land disappears. That deal is nullified, broken, revoked.

The Meshech Chochma takes this understanding a step further. One might have thought that if the deal of possession of the land is void, then all of the “strings,” all of the responsibilities and commandments which were placed on Israel would likewise be voided, that we would be absolved of further wrongdoing. However, that conclusion would be wrong, especially in the area of idol worship. We are still liable. The covenant is not broken, despite our “treason.” God holds us accountable regarding His commandments, even if we don’t think we are.

The Meshech Chochma brings as proof the fact that the prior inhabitants of Israel were expelled, in part, because of their idolatrous practices, and all of humanity, since the time of Noah, had already been warned and commanded to refrain from idolatry.

May we become worthy of possessing the land of Israel.

Shabbat Shalom,

Ben-Tzion

Dedication

To the 15th of Av, one of the happiest days of the year in ancient times.

5779, Berdichever, Deuteronomy, Ekev, The Times of Israel

Appropriate Pride (Ekev)

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Appropriate Pride (Ekev)

If one takes pride in one’s craft, you won’t let a good thing die. Risking it through not pushing hard enough is not a humility. -Paul Keating

In the Torah reading of Ekev, Moses asks rhetorically, “What does God want from you?” He answers, “Only this: to revere God your God, to walk only in His paths, to love Him, and to serve God your God with all your heart and soul, keeping God’s commandments and laws, which I command you today, for your good.” – Deuteronomy 10:12-13.

That’s it. That’s all God asks. The commentators spend a lot of time analyzing this verse, understanding the phrase “Only this,” and is it really as easy as that, or is it only easy from the perspective of Moses, who had a unique closeness and relationship with God?

Moses’ question is reminiscent of a different rhetorical question by the prophet Micah: “He has told you, O man, what is good, and what does God require of you? Only to do justice and to love goodness, and to walk modestly with your God.” – Micah 6:8

The Berdichever takes his commentary on Moses’ question in the direction of the principle of humility and being humble in all our ways and actions. He reiterates the prime importance of a humble bearing, of being humble in our lives. But he adds a caveat. There is one exception. There is one area of life where we cannot be humble. Indeed, we are meant to pursue that aspect of our lives with an appropriate measure of pride: In our service of God. In our service of God we cannot remain humble. We are allowed and even enjoined to be proud of our divine service.

The Berdichever brings two reasons for the importance of having pride in our fulfillment of the commandments: it’s what God wants, and it gives God pleasure.

Were we to demonstrate humility regarding our performance of the commandments, it would in essence be declaring that they’re not important – and there is nothing further from the truth.

Our performance of the commandments is of prime, vital importance and when we do so, we give tremendous pleasure to God. We need to know when and in what circumstance we should demonstrate pride and pursue things with pride. The Mitzvot, the commandments, are the place.

May our pride be reserved for the truly good things that we do.

Shabbat Shalom,

Ben-Tzion

Dedication

To Major Moshe, Rivka, Tamar, Batsheva and Yudi. Thanks for the wonderful hosting!

5778, Deuteronomy, Ekev, Parsha, Rabbeinu Bechaye, The Times of Israel

Three Powers of Prayer (Ekev)

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Three Powers of Prayer (Ekev)

Prayer is the slender nerve that moves the muscle of omnipotence. -Martin Tupper

Moses, in his final days with the nation of Israel, gives them what is in essence his God-mandated Last Will and Testament. In this week’s reading we have what has become the second paragraph of the biblically-prescribed Shma prayer. The very first verse of that paragraph enjoins us to serve God with “all of our heart.”

Rabbeinu Bechaye on Deuteronomy 11:13 (Ekev) explains that to serve God with all of our heart is nothing other than prayer. He further elaborates that there are three particular powers to prayer. Prayer has the power to change nature. Prayer has the power to save one from danger. And prayer has the power to annul negative divine decrees. Rabbeinu Bechaye gives a biblical example for each:

  1. Changes nature: When Isaac prayed for his wife Rebecca to bear a child, his prayer changed her physical condition which had made it previously impossible for her to have a child.
  2. Saves from danger: He gives an example from Psalms (Chapter 107) which describes various travails, including sailors in a tempest, who cry out to God, and God subsequently replaces the tempest with tranquil waters.
  3. Annuls decrees: King Hezekiah (Book of Isaiah, Chapter 38) becomes fatally ill. The prophet Isaiah brings word from God that Hezekiah has been decreed to die shortly. Hezekiah cries out and prays to God profusely. God then tells Isaiah to inform Hezekiah that he’s received a reprieve and God will extend his life an additional fifteen years.

Rabbeinu Bechaye adds more background on the case of King Hezekiah. After Isaiah had given Hezekiah the initial decree, Hezekiah berates Isaiah and tells him to leave, for he has a tradition from his father’s house (he was a descendant of King David), that even if a sword is to your neck, you should not cease from praying to God for mercy. That in fact, prayer is more powerful than prophecy.

However, since the time of the second Temple, it seems Jews have lost the skill, the know-how to compose their own effective prayers. At that time, the Men of the Great Assembly (the Sanhedrin) composed a broader, catch-all prayer, the Shemona Esre prayer (said right after the Shma prayer), which includes praise of God, requests and thanks. The Shemona Esre is a platform to address all of our needs, both as individuals and as a nation. We ask for wisdom, repentance, salvation, healing, sustenance, justice, redemption and more. The Sanhedrin have given us the template; we need to fill it with meaning, with earnestness, and with our own personal call to God. He’s listening.

May we take the time to pray to God, and with these awesome powers at our disposal have the wisdom to know what to ask for and how to ask for it.

Shabbat Shalom,

Ben-Tzion

Dedication

To Aryeh and Leora Lustig, on their wedding.

5777, Deuteronomy, Ekev, Hirsch, Parsha, The Times of Israel

Size is Deceptive

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Size is Deceptive

What we call little things are merely the causes of great things; they are the beginning, the embryo, and it is the point of departure which, generally speaking, decides the whole future of an existence. One single black speck may be the beginning of a gangrene, of a storm, of a revolution. -Henri Frederic Amiel

In Judaism’s vast array of commandments, there are many that we may consider “minor” relative to others that we may think of as more “important.”

It is curious that those definitions are often highly personal ones and invariably accurately reflect the commandments that people either feel more attached to or those they are more dismissive of.

The Torah itself does categorize some prohibitions as more severe than others in terms of the punishment for violating them. However, when it comes to the performance of commandments, Rabbi Hirsch on Deuteronomy 7:12 explains the problem with underestimating the value of any commandment we consider minor:

 “We are not to weigh each commandment separately in our minds, to consider which one might yield a greater reward than the others and should therefore be given particular priority and attention. The paths of the Law form ever-widening spheres that merge into one another. We cannot, at one glance, predict the results of the observance of any one commandment. The results mesh with one another, as it were, and the very commandment that would seem to us most insignificant and least important may have the most far-reaching effects.”

There are multiple stories as to how the observance of just one “minor” commandment led to life-altering benefits. Likewise, the converse is true. People who have been dismissive of even the “lightest” commandments have had cause to regret it. The commandments are part of an entire tapestry that weaves our lives into a whole spiritual reality. Each thread is important; each commandment that we can observe is part of the entire picture.

May we strengthen our commitment to even one “small” commandment.

Shabbat Shalom,

Ben-Tzion

Dedication

To all the small, undisclosed acts of kindness that often go unnoticed and unmentioned.

 

5776, Deuteronomy, Ekev, Parsha, Sfat Emet, The Times of Israel

God is in the Details

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 Show me a man who cannot bother to do little things and I’ll show you a man who cannot be trusted to do big things. -Lawrence D. Bell

detailsThe name of this week’s parasha, Ekev, besides meaning “because” can also be translated as “heel”. The Kabbalists state that this alludes to the small or minor commandments that one is likely to trample on with their heel.

There are an abundance of commandments that have not made it to the general awareness of our day. For example:

  • “Shatnez”: A prohibition to wear any garments that mix wool and linen.
  • Shaving: Cannot use a razor on your face/neck.
  • Haircuts: Cannot shave the hair over the mandibular joint.
  • Tattoos: Prohibited.
  • Horoscopes: Prohibited.
  • Castration: Prohibited to castrate any being.

Besides the lesser-known commandments, even amongst the more widely known ones such as the Sabbath or eating Kosher, there are countless details and minutia that people choose to remain ignorant about or to be less than careful about.

The Sfat Emet in 5631 (1871) states that every single object – including the smallest detail or act – has a divine aspect to it. Hence the almost obsessive compulsion of Jewish law with the minutest details of our existence. By taking care of the small items, we merit to connect their divine sparks to the highest spiritual levels.

May we take the small stuff seriously.

Shabbat Shalom,

Ben-Tzion

Dedication

To the arrival in Montevideo of Rabbi and Rabbanit Kruger.

 

 

5775, Baal Haturim, Deuteronomy, Ekev, Parsha, The Times of Israel

Fashionable Resurrections

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Baal Haturim Deuteronomy: Ekev

Fashionable Resurrections

If that vital spark that we find in a grain of wheat can pass unchanged through countless deaths and resurrections, will the spirit of man be unable to pass from this body to another?  -William Jennings Bryan

vampire coffin

It is a principle of Jewish faith that at some point in the future, the dead will come back to life. We have it listed as 13th of Maimonides 13 Principles of Faith: “I believe with complete faith that there will be a revival of the dead when it will rise up the will from the Creator, blessed be His Name.”

This precept raises multiple questions:

  • In what body will we return?
  • Will we return old or young?
  • If we suffered the loss of a limb, will we return whole?
  • If you believe in reincarnation, which person will return?
  • And finally, will we return dressed or naked?

While I have faith that all of these questions will be taken care of satisfactorily, the Baal Haturim does provide in Deuteronomy 8:3 the answer to at least one of the questions. He states that the resurrected will return fully clothed. He gives the analogy to wheat. If a seed of wheat can be buried in the ground “naked”, decompose, and return fully grown and “clothed” then so too, those destined to return from death will return fully clothed.

One less thing to worry about.

Shabbat Shalom,

Ben-Tzion

Dedication

To all innocent victims of violence.

5774, Deuteronomy, Ekev, Netziv, Parsha, The Times of Israel

Unusual Success

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/ekev-unusual-success/

Netziv Deuteronomy: Ekev

Unusual Success

“The supernatural is the natural not yet understood.” -Elbert Hubbard

As modern men of science, we are in love with the laws of cause and effect. This is true not only in the physical laws, but also in the social and economic laws. This linear thinking certainly dominates the world of business, where one expects that thorough research, good planning, intelligent decisions, skilled personnel and hard work should ostensibly lead to success.

While all these things are generally prerequisites, we are still witnesses to abysmal failures of well executed and well funded ventures as well as the uncommon successes of businesses that one can only say that extreme “luck” was on their side.

The Netziv on Deuteronomy 7:13 introduces another unusual source of success. According to the Netziv the study of Torah, the daily encounter and familiarization with Jewish law and tradition is an uncommon source of blessings. He states that by learning Torah, God bestows blessings over and above the laws of nature. There is some supernatural power in the study of the Torah that can have an influence beyond the rational.

Let’s take advantage and reach for those supernatural blessings.

Shabbat Shalom,

Ben-Tzion

Dedication

To Robin Williams. You were an uncommon success who made us laugh. We will miss you.

For a speedy recovery of Jackeline Denise Eliana bat Ana Osnat.

5773, Deuteronomy, Ekev, Ibn Ezra, Parsha, The Times of Israel

The Illusion of Reality

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[First posted on The Times of Israel at: http://blogs.timesofisrael.com/ekev-the-illusion-of-reality/]

Ibn Ezra Deuteronomy: Ekev

The Illusion of Reality

“Reality is nothing but a collective hunch.” -Lily Tomlin

One of the more insightful films of recent years was the popular “The Matrix” produced by the Wachowski Brothers. The writers imagined a reality that was a sophisticated illusion. Humanity it turned out was dormant, dreaming a collective dream as the machines fed upon human energy. However, the dream felt real. All of the senses were engaged. The brains of the trapped humans saw, felt, heard, smelled and tasted what they perceived as reality.

Only a select minority was free of The Matrix and saw reality for what it was. Ibn Ezra on Deuteronomy 8:3 alludes that our world may also be merely a façade for a deeper reality. He explains that the Children of Israel did not live on bread, but rather by the more divinely obvious Ma’an that descended from the heavens daily. He correlates the bread to the courser, more material, physical reality, while the Ma’an is much more representative of the deeper reality of God’s underlying power and will, which is what truly sustains our existence.

May we see through the illusions of our life to the profound truths of our universe.

Shabbat Shalom,

Ben-Tzion

Dedication

To the people on different sides of the planet who assisted us in many timely and stress-relieving ways in the reality of moving from one existence to an apparently different one. Though the strain may be a temporal illusion, the relief and friendship are real.