Parshat Devarim

Parshat Devarim

This week’s parsha marks the beginning of the preparation for the nation to go into the land of Israel. With the people about to enter, Moshe Rabbeinu stands before them, leading them for the last time. Through veiled and even explicit references to past infractions, Moshe severely scolds the nation and prepares them for their journey ahead.

In his speech, Moshe alludes to the sin of the Meraglim. Within this allusion, he also mentions his fate from the episode of Mei Meriva – the Waters of Strife – where Moshe, instead of speaking to the rock to bring forth water, chose to hit the rock.Moshe was penalized very sternly for this, and was prohibited from entering the land of Israel.

Yet we see something very peculiar at first glance: Moshe, when referencing his own punishment, rebukes the nation saying, “With me as well, HaShem became angry because of you.” This seems uncalled for – why would Moshe blame the nation for his own infraction? Is this the behavior fitting for a man of Moshe’s stature? To blame others for ones own mistakes? We know that Moshe Rabbeinu did not rebuke the people for his own benefit or personal anger towards them. No, if he “blamed” them, it must have been because he had a message for them. What is that message?

To answer this, we must first understand that there is a concept of cause and effect in the spiritual spheres. There is a famous saying in the name of R’ Yisrael Salanter, “When we here in Lithuania are learning and acting the way we should, there is a Jew in Germany who will decide not to smoke on Shabbat”. The effect that Torah learning has on this world cannot be measured – it can bring health and happiness as well as peace and serenity, as Chazal say, “Talmidei chachamim marbim shalom b’olam- torah scholars increase peace in this world”; this is explained in the sefer Nefesh HaChaim by Reb Chaim Volozhiner (Shaar Daled), that the world runs solely on the zchut of Talmud Torah – without the Torah the world would cease to exist. We see that spiritual actions have an incredible effect, even if we can not physically see the impact.

However, the flip side is that when we are not doing our job, it has detrimental consequences in the world. It can cause Jews to give up observance and bring pain and hate to this world. Our actions have tremendous power, and with this power come tremendous responsibility.

Perhaps Moshe was trying to relay this message of collective responsibility to the nation. By saying that his own infraction was their fault, he was teaching them that when the communal service of HaShem is low, it has an affect on the entire nation, EVEN the greatest among them.

This idea can be a source of great chizzuk to us as we approach our national day of mourning. One can think that his actions will accomplish very little, but we see from here the opposite. If each one of us takes upon ourselves to love another Jew just a little more, it will have a germinating effect on the entire nation. If we just do a little better in our daily actions and personally cry out to HaShem to rebuild the Beit Hamikdash, it can be the catalyst to overarching change in our world. A little bit goes a long way.

Shabbat Shalom

Parshat Parshat Matot-Maasei

Parshat Matot-Maasei

Among the many topics discussed in this week’s parshiot is the episode of the tribes of Reuven and Gad. Having already conquered and settled the east bank of the land of Israel, Rueven and Gad ask Moshe Rabbeinu if instead of inheriting their share in Israel, they can keep these lands as their share. Moshe castigates the tribes for this request for it might show the rest of the nation that they are afraid of entering the land, thus repeating the sin of the Meraglim. The tribes vow to Moshe that they will “arm themselves swiftly in the vanguard of the Children of Israel”. Hearing this pledge Moshe replies to the tribes, “If you do this thing, if you arm yourselves before HaShem for the battle…..then you shall return (i.e. your land)”.

The Abarbanel points out a difference between the pledge of the tribes and Moshe’s response: the tribes state that they will fight with their brethren, the children of Israel, yet Moshe responds that they will fight before HaShem.

It seems that the tribe’s affirmation of loyalty was based on the shared bond of brethren; they did not want to leave their brothers deserted in war. However Moshe’s reply to them is “No, you must fight before HaShem,” meaning that the reason for fighting should not be based on loyalty to their brethren, but rather on the obligation to fulfill the will of HaShem.

This Abarbanel is difficult to understand. Why does it seem that Moshe is reprimanding the tribes for their reason to fight? Are unity and loyalty not a foundation of the Torah?

Perhaps we can explain this Abarbanel in broader terms: Human definitions of compassion are imprecise, and are subject to societal changes. The absolute guarantee of consistent moral truth is reliance upon the definition of compassion which G-d, the Source of all morality, has set out for us. This is why it was imperative that the tribes enter their mission with the intention of doing HaShem’s will, and not what they define as compassionate and correct.

Sometimes we look at the commandments of the Torah and think “that is not moral” – as though we understand morality better than Hashem does. But the Torah is the absolute standard of what is true, what is moral, compassionate and kind; it is our complete guide to life and is all-encompassing. That which falls outside the bounds of Torah and Halacha is by definitionimmoral. With our own subjective standards, we will make mistaken decisions, but when our innermost intention is to do everything “before HaShem,” and we act according to the standards set by the Torah, then we can know our actions to be truly correct.

This was Moshe’s message to the tribes and to us today. May we have the strength in life to make all our decisions according to the will of HaShem and may we merit to see the rebuilding of the Beit Hamikdash very soon.

Shabbat Shalom

Parshat Pinchas

Parshat Pinchas 

            This week’s parsha is the continuation of parshat Balak, in which the nation fell to the temptations of the Moabite woman. Klal Yisrael was stricken with a plague as a punishment for their sin. However, thanks to Pinchas, who stood up among the nation and killed Zimri, the plague ended and the people were forgiven.  

            Rashi explains that even after the plague stopped, Pinchas was ridiculed for his actions. In order to vindicate Pinchas in front of nation, HaShem rewards him with priesthood for his iron will and zeal in the face opposition. HaShem says, “Behold I given him my covenant of peace, and it should be for him and his offspring after him a covenant of eternal Priesthood...”

            The commentators question why HaShem gives Pinchas a covenant of peace. Weren’t his actions against Zimri violent in nature? Even though the situation may have called for violence, why is this covenant fitting for Pinchas? It would seem that his actions are the antithesis of peace.

            Perhaps we can understand this according to the following explanation: Pirkei Avot (1:12) adjures us to be of the students of Aharon who “love peace and pursue - ‘rodef’ - peace”. The Mishna uses the term “rodef” to say pursuit; this is an interesting choice, for we find this word in more negative connotations. For example one who is “rodef” after his friend is considered wicked and liable to death. What is the Mishna teaching us with the word ‘rodef’?

 We learn from here that there are two ways to bring peace: through loving and becoming an example of peace, thus bringing others closer, and through actively “pursuing it”. Sometimes this pursuit must take the form of violence in order to root out impediments to peace, to actually become a “rodef” to achieve that peace. One who does this may be highly unpopular among the general public, yet this is exactly what is needed. The embodiment of this principle is Pinchas, who pursued peace by eradicating the evil among the nation when he knew that it was Hashem’s will at the time. When HaShem gives this covenant of peace, He is stating that Pinchas is the quintessence of the students of Aharon, of one who loves and seeks peace.

Peace does not mean giving up on our morals and ideals.  This will not achieve harmony; it will only lead to more strife.  We learn from Pinchas the true meaning of peace – it is the absence of evil in this world and the fulfillment of Hashem’s will.  Sometimes this requires that we take seemingly “violent” actions, but with the understanding that this will eliminate evil and lead to the most peaceful existence. This has never been as true as it is now in our days, as our nation faces many foes who wish to destroy us, and there are those who think that the solution is to concede…we know that peace will only come when we fight for our morals and for what we know to be Hashem’s will. 

May our true understanding of peace allow us to merit to see the ultimate fulfillment of Hashem’s will in this world and the coming of Moshiach very soon.

Shabbat Shalom