262. Devorim by Oneg Shabbos

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Oneg Shabbos Issue 262

Destroyers: The Offspring of Sins Rabbi Yaakov Yosef Schechter Author of Seforim, Parshah Pshetl

‫“אלה הדברים אשר דבר משה אל כל‬ ‫ במדבר בערבה מול‬,‫ישראל בעבר הירדן‬ ‫סוף בין פארן ובין תפל ולבן וחצרות ודי‬ ”.‫זהב‬ “These are the words that Moshe spoke to all of Yisroel, on the other side of the Jordan, concerning the Wilderness, concerning the Aravah, opposite the Sea of Reeds, between Paran and Tofel, and Lavan, and Chatzeiros, and Di Zahav.” (Devorim 1:1) Moshe Rabbeinu is about to pass on from this world, and he gives mussar to Klal Yisroel. This Parshah is always lained before Tisha Ba’av, for we are to take lessons from this Parshah and do teshuva. What are we to learn from these important words of Moshe Rabbeinu? “‫ ”אלה הדברים‬is meramez to Shabbos Chazon, the Shabbos before Tisha Ba’av, for it is the time to change klolos into brochos. The roshei taivos of “‫”שבת חזון‬ spells “‫ ;”חש‬Chazal tell us that one who is ‫ – חש בראשו‬has a headache - should toil in Torah and he will be healed. One who is concerned about what he has done all of the years of his life, being busy with the folly of this world, should take upon himself from now and going forward that he will toil in what’s referred to as “‫”טל תורה‬. His toiling in Torah must be done with great humility and lowness of spirit. It is this type of limud haTorah which is called “‫טל‬ ‫תורה‬.” Torah is compared to water, for water always flows to the lowest place, which refers to one who is very humble. “‫ ”טל‬is the gematria of 39, as in the 39 melochos. It is also the gematria of the For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

letters ‫ה‬, ‫ י‬and ‫ – ו‬in their full form (=‫ ו’ – וא”ו‬,6 = ‫ ה’ – ה”א‬,20 = ‫ יו”ד‬- ’‫י‬ 39=20+6+13 :13). It is through the ‫ טל תורה‬that Klal Yisroel will be zoche to the ultimate yeshuah with the coming of Moshiach Ben Dovid. (‫)מגן אברהם‬ There was a story of a wicked person who was barren. He went to a chasiddishe Tzaddik and beseeched him for a brocha that he should have children, and not be barren anymore. The Tzaddik bentched him, “‫יהי רצון‬ ‫“ – ”שתהיה עקר‬May it be His will that you will be barren.” The wicked person asked the Tzaddik , “What kind of brocha is that?” He was already barren, so it appeared that the Tzaddik wasn’t doing anything, besides for strengthening that he should remain barren. The talmidim of the Tzaddik explained to the rasha that he did not understand the brocha of the Tzaddik. The Tzaddik was saying that he should be barren from creating ‫משחיתים‬. If he is barren from creating ‫משחיתים‬, that means that he did teshuva. If he does teshuva, then he will be healed from him being physically barren, and will have children. We see this in Yeshaya (54:1): “‫“ – ”רני עקרה לא ילדה‬Sing out O barren one, who has not given birth”. The barren one is singing out for they did not bear children to gehinom; or as we explained, for they were barren from creating ‫משחיתים‬. It says in the sefer ‘Tomer Devorah’ that afflictions come upon a person in this world mainly from the pain and anguish they cause to the Shechina, kevayachol. The pain comes from the creation of these ‫משחיתים‬. This is the meaning of our Posuk in Yeshaya here, “‫ – ”על מה‬what are near the letter of, “‫ ”מה‬are ‫נולד‬. It is because one does not foresee the future, and does not see that every sin he transgresses creates a ‫ ;משחית‬it To receive this via email please email subscriptions@oneg.org.uk

is for this reason that one will be punished in the world. (‫)ברכת חיים‬ Moshe Rabbeinu was telling Klal Yisroel then, and all future generations as well, that we must connect ourselves to the Torah Hakdosha. We must seek to follow Hakodosh Boruch Hu, and be extremely careful with those sins which we have transgressed in the past. We must look to the future. This Shabbos is ‘Shabbos Chazon – the Shabbos of Vision’, the word with which this week’s Haftorah begins. Having a vision means to know what one seeks in the future. We must all have a vision of where we want to get to – to elevate ourselves in ruchniyos. Sinning creates evil things, while learning Torah and performing good deeds creates good. May we be zoche to create much good in the world, and not create evil. In the zechus of us creating good, may we be zoche to see the rebuilding of the Bais Hamikdash, ‫ !במהרה בימינו אמן‬M

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25 July 2020

‫ד' אב תש"פ‬

‫פרשת דברים‬

The Shmuz on the Parsha

MAN REPROGRAMMED FOR GREATNESS Parshas Devarim

Before the makkah (disease), Hashem prepares the refuah (cure). Within this week’s haftorah, warning us about the impending doom, we find a message of hope and salvation. “The ox knows its owner and the donkey the stall of its master; but Yisrael doesn’t know, My nation doesn’t contemplate.” (Yeshaya 1:3) Yeshaya HaNavi began the rebuke of his nation with these words. Rashi explains what he was saying. The ox doesn’t change its nature. It doesn’t say, “I will no longer plough.” The donkey doesn’t say, “I will no longer haul loads.” Each animal follows its nature, unquestioningly doing what it was created to do. Klal Yisrael, however, is different. You have veered off course and changed your ways. And so, you are lower than the animals created to serve you.

A horse and rider

This Rashi is difficult to understand. When a man mounts a horse, the man might weigh 150 pounds; the horse might weigh over 2,000 pounds. Yet, the man commands the horse to ride, gallop, turn and stop. And the horse obeys. Why does the huge, powerful horse submit to the will of the little, weak man? The reason is because that is the nature of a horse. Its instinct is to obey. It doesn’t think about it. It doesn’t decide to yield. Built into the very being of the horse is a temperament of subservience to its master. Man, however, wasn’t constructed that way. Man has conflicting wishes and desires. Man has forces pulling him in competing directions. So how can Rashi compare the nature of a beast, which was created to comply, to that of man? The two natures are so different?

The nature of man

The answer to this question is based on a more focused understanding of human nature: The Chovos Ha’Levovos (Sha’ar Avodas Elokim) explains that Hashem created man out of two distinct parts: the Nefesh Ha’Sichli (Soul) and the Nefesh Ha’Bahami (animal instincts). The Nefesh Ha’Sichli comes from the upper worlds, and so it only wants to do that which is right and proper. It only wants to serve Hashem and accomplish great things. Its very nature is to strive for perfection. The Nefesh Ha’Bahami on the other hand, is shaped by base instincts and desires. Much like any animal in the wild kingdom, man was pre-programmed with all of the impulses and drives needed for his survival. This part of man hungers for things. It doesn’t think about consequences or results. It can’t see into the future. It is made up of hungers and appetites.

Man is a synthesis: a perfect Rabbi Ben Tzion Shafier balance between Founder, Shmuz.com two competing forces. If he chooses to listen to his pure nefesh, he grows and accomplishes, reaching his potential and purpose in Creation. If he chooses to listen to his animal instincts, then he destroys his grandeur and majesty, becoming lower than even the behaimah. What we know as free will is this ability to choose which of his natures he will listen to.

Man is pre-programmed for greatness

This seems to be the answer to this Rashi. Man is preprogrammed for greatness. Half of man’s personality is screaming out for meaning, purpose and greatness. There is a powerful instinct within him that only desires that which is proper. If man follows that side of his inner nature, he is pulled towards perfection. But that is the point; the need for perfection is built into his very nature. Deep within him is a hunger to grow, to accomplish, to do that which is noble and great. This isn’t something that he needs to learn; it isn’t something that he needs training in. It is part and parcel of his very being. For a person to reach anything short of perfection, he must make a conscious choice: he must choose not to listen to the pulling of his soul. And so Yeshaya rebuked his nation: “Being good isn’t foreign to your nature. Following the Torah’s ways isn’t something that is imposed upon you — it is built into your essence. If you have veered off, then you have rebelled against your very nature. You have subverted the pull to greatness that dwells within your heart. And in that sense, you are lower than the animal kingdom, because animals obey the nature that Hashem put into them.” May we learn to recognize the mercy of Hashem; even while He warns us of what will be, He prepares us for the return. May we learn to listen to that Voice inside, and quickly end this long exile, once again taking our place as the Exalted Nation— Hashem’s Chosen People. M Rabbi Shafier is the founder of the Shmuz.com. The Shmuz is an engaging, motivwating shiur that deals with real-life issues. All of the shmuzen are available free of charge at www.theShmuz.com or on the Shmuz App for iphone or Android. Simply text the word “TheShmuz” to the number 313131 and a link will be sent to your phone to download the App.

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Oneg Shabbos Issue 262

DEVARIM – THE CONNECTION BETWEEN MENUCHA AND BITACHON

arashas Devarim begins with Moshe Rabbeinu rebuking the Jewish people for the various sins that they committed in the desert. One of the first sins that he addresses is that of the spies. Moshe recalls the events that led to this tragic occurrence. “And you all approached me and said, ‘Let us send men ahead of us who will spy out the land for us, and they will tell us the way which we should go in it, and which cities we should come to’.”1

Given that all of Moshe’s words involve some kind of rebuke, the question arises: what exactly is the criticism found in these words? Rashi explains that the way in which they approached Moshe was inappropriate. “You all approached me in an irbuvia,2 the children pushing ahead of the elderly, and the elderly pushing ahead of the leaders.”3 The simple understanding of this criticism is that Moshe was rebuking them for a lack of derech eretz (respect) and kavod HaTorah (respect for Torah). Rav Yaakov Kamenetsky zt”l writes that it is difficult to say that this was the focus of Moshe’s reproof. It is clear from the account of the spies in Parashas Shelach, that the main failing of the spies was a lack of bitachon (trust in HaShem). This caused them to be fearful of the mighty people living in Eretz Yisroel, and to mourn their perceived inability to conquer the land. Accordingly, what is the connection between the fact that the people approached Moshe in an inappropriate manner, with the lack of bitachon that was the true cause of the sin? Rav Kamenetsky explains that indeed, the lack of bitachon was the cause of the sin of the spies; the lack of derech eretz displayed was merely a symptom of that lacking. Had they had the appropriate level of trust, then they would have calmly approached Moshe, in the correct order. However, since they felt a great deal of anxiety about entering the land, they acted with behala (ie. in an agitated fashion), and broke the conventions of who should approach Moshe first. In this way, their lack of bitachon was the cause of their agitated behavior.4 Rav Kamenetsky uses this idea to answer a pressing question in the story of the spies. In Parashas Shelach, the order of the 1 Devarim 1:22. 2 Irbuvia is most accurately translated as a mixture or muddle – it means that there was no order in how they approached him as is explained above. 3 Rashi, Devarim, 1:22. 4 Emes L’Yaakov, Devarim, 1:22.

spies is not the same as anywhere Rabbi Yehonasan Gefen Rabbi for Keter HaTorah else in the Torah. Normally, they are written according to their age, but here they are not. The commentaries offer various suggestions as to the reasoning behind the order.5 Rav Kamenetsky suggests that there is no reasoning to the order of the spies in this instance; the spies, with the exception of Yehoshua and Calev, felt the same anxiety as the people, therefore they also approached their entry to Eretz Yisroel in a state of behala. Behala results in a lack of order; accordingly, it is appropriate that the spies are mentioned in no specific order, as a reflection of their agitated attitude. We have learnt from the principle of Rav Kamenetsky, that when a person acts in an agitated or hurried fashion, there is a strong possibility that his behaviour stems from a lack of trust in HaShem. A person who has such trust, will feel no sense of panic when he needs to do something, and will have no sense of impatience when events do not take place as quickly as he would like them to. Rather, he recognizes that HaShem is constantly guiding him, and any tests that he undergoes are HaShem’s way of giving him opportunities to grow. However, when a person does not have the security that bitachon provides, he feels no sense of calmness (menucha), and may feel eager to make events happen quicker than they should. The first lesson that one can take from this idea is to be aware of situations when he may have a tendency to be impatient or agitated. When he is aware that he is in this state, he should make every effort to refrain from any action that he may later regret. Rather, he should try to step back and take a measured view of the situation at hand. Secondly, he should understand that his behaviour may well stem from a lack of bitachon, and he should try to internalize that which intellectually he knows to be true – that HaShem is with Him and therefore, there is no need to get agitated. May we all merit to develop the bitachon that will enable us to live with menucha. M 5 Shelach, 13:4. See Ramban on the passuk, who writes that the order is in terms of greatness, and Seforno, on the passuk, who writes that the order is in terms of age.

25 July 2020

‫ד' אב תש"פ‬

‫פרשת דברים‬

MIN SIDDUR SNIPPETS RABBI EFRAM GOLDBERG

SENIOR RABBI, BOCA RATON SYNAGOGUE (BRS)

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W ֶ‫מודה ֲאנִ י ְל ָפנ‬   ,‫ך ַחי ְו ַקיָּ ם‬6 ‫יך ֶמ ֶל‬ ֶ

A Closer L

Grammatically, it would be more correct to say “‫אני‬ ‫מודה‬,” so why do we flip the words? Many of the commentaries say that it is for a very simple reason: the first words that come out of one’s mouth everyday cannot be “‫”אני‬. A person cannot wake up with a selfish instinct, thinking that all of the pleasure and happiness in the world belongs solely to them, and that they can do whatever they please. If a person wakes up with an attitude that the world is there to serve them, then their day is over before they even get out of bed. Instead, they should get up with a sense of “‫”מודה‬, thinking, “Wow, I am grateful; today will be an amazing day. No matter what task I face, no matter what adversity I may have to overcome, I will begin my day with gratitude and I will begin my day by looking for and identifying something that I have to be appreciative for,” because everyone has something to be thankful for.

Real-Life Idea We have not purified ourselves and are not primed for the day, but even before we fully awake, the first words out of our mouth are ‫ מודה אני לפניך‬- we are immediately expressing our sense of appreciation. This line is so critically important, because it is all about how we should start our day with an attitude of gratitude. Before anything has been done, the first sentiment is ‫מודה‬, which signifies that I am grateful for living; my soul has been restored, and I am ready to greet another day. If I am alive, most of the war has already been won, regardless of what may happen later in the day.

Potential Perspectives Rav Pinkus

The attitude with which we begin our day determines our success of that day. If Hashem sees that we are beginning our day with a mindset of recognition and are appreciative of all the berachos in our day, then He will empower us to have our best day yet. However, if we wake up with a sense of “‫אני‬,” thinking about how unhappy we are, we are guaranteeing ourselves a self-fulfilled, miserable day, so we should have that “‫ ”מודה‬attitude, finding something good, no matter how challenging the circumstances may seem.

Rav Chaim Volozhiner

It is clear that the way we wake up and the attitude that we forge is the determinant in how successful our day will be. Being grateful is not an attitude; it is a decision, so we have to wake up with that decision to be happy, and when we decide to do so, Hashem will enable us to continue with that momentum. The gemara in Makkos says that the road we desire is the path that we are taken on. If we wake up with gratitude and look for a blessing, we will surely find one and be able to live with great fortune; if we wake up with that “‫ ”אני‬feeling, then the day is shot before it has even begun.

The Importance of Mindset Rav Chaim Volozhiner says that we are guaranteed to have a blessed day if we wake up looking for blessing, because no matter how miserable one’s day may be, they will nonetheless manage to find a blessing within the day. Some people have said, “I have never had a bad day in my life,” even though they have actually had several miserable days, because if a person lives with a “‫ ''מודה אני‬mentality, then they will never truly have a bad day in their life. When are we able to live with such a frame of mind? When we realize that everything is for a purpose, and that only Hashem has complete control. But when is the Ribono Shel Olam truly in charge as a King? When he is ‫ ;חי וקים‬when he is alive and vibrant in our lives.

Oneg Shabbos Issue 262

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25 July 2020

‫ד' אב תש"פ‬

‫פרשת דברים‬

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Oneg Shabbos Issue 262

Restoring the primacy of Choshen Mishpat Under the auspices of Harav Chaim Kohn ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

This page is sponsored by nextgenrealestate.co.uk

DEFAMATION LAWSUIT Mr. Moses sat down in his chair after completing his day’s work. He thumbed through the local newspaper, 20,000 copies of which were distributed in his neighbourhood; he was surprised to see his name in one of the articles. He began reading the article and started turning livid! A competitor had written an article attacking him and referred to him in very derogatory terms. Not only that, he cast aspersions on Mr. Moses’s integrity. “What chutzpah!” Mr. Moses declared. “How dare he write this about me!” Mr. Moses was concerned, since the newspaper was read by many members of his shul, and also by clients of his. Sure enough, when Mr. Moses went to shul that Shabbos, he sensed a certain chill from people who had formerly been friendly with him. During the following weeks, he began to see a slow but steady drop in his clientele. When he inquired why his clients stopped coming in, he received mostly evasive answers, but a few acknowledged that it was because of the article. Mr. Moses was furious at the writer. In addition to defaming his name, he had also caused financial loss, which was becoming significant. Mr. Moses confronted the writer. “To the best of my knowledge,” the writer justified himself, “what I wrote was true.” “It’s mostly inaccurate hearsay, which I can disprove,” Mr. Moses emphatically denied. “Moreover, even if it’s true, what right do you have to publicly shame me?!” Mr. Moses demanded that the writer post a new article retracting what he wrote and apologizing. He threatened to sue the man if he would not retract, but the writer remained obstinate. “If you sue, I’ll consider writing a follow-up article…” he added. Mr. Moses refused to accept this response. He sued the writer in Rabbi Dayan’s beis din.

‫לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין‬

person who embarrasses verbally, without physical contact, is legally exempt. Nonetheless, it is a great sin. Spreading lashon hara about a person is included in verbal embarrassment” (C.M. 420:38-39). Some explain that verbal embarrassment is considered grama (indirect damage), which does not carry halachic legal culpability, but only an obligation b’dinei Shamayim. Therefore, Shulchan Aruch writes that beis din should penalize the violator as they see fit, and pressure him to appease the victim. Shulchan Aruch Harav (Hilchos Nizkei Mamon #1) similarly writes that it is prohibited to cause damage to another, whether through action or speech, and that anyone who causes damage – even if he is legally exempt – is liable b’dinei Shamayim. His examples include speech that is true but causes unwarranted damage. Defamation of a talmid chacham is a most grave sin. Rambam rules, based on the Yerushalmi, that the violator should be penalized a hefty sum of gold. This no longer applies, but beis din can penalize him according to the stature of the two parties (Hilchos Talmud Torah 6:12; Y.D. 243:6-7). A number of countries and many U.S. states have defamation laws, which provide legal recourse for the victim of defamation. Nonetheless, the various legislations have many exemptions, many of which are not in consonance with the laws of lashon hara. For example, many accept the defense that the statement was true, whereas lashon hara applies even to injurious or degrading statements that are true, as derived from Parashas Behaalosecha.

“The writer should compensate me for the embarrassment and financial loss that he caused,” Mr. Moses demanded.

“Perhaps the legislation reflects the halachic position that verbal embarrassment does not usually carry legal liability,” concluded Rabbi Dayan, “but it does not reflect the severity of the matter, nor the obligation b’dinei Shamayim to appease.”

“Although a person who injures another is liable also for the embarrassment he caused (bosheis),” replied Rabbi Dayan, “the Gemara (B.K. 91a) teaches that a

Verdict: A person who defames another is usually not legally liable but is required b’dinei Shamayim to appease him. M

Provided by Business Halacha Institute. The BHI is a non-profit organization based in New York that educates and guides people in up to date applications of monetary halacha. For more information or to browse the BHI archives, visit www.businesshalacha.com

25 July 2020

‫ד' אב תש"פ‬

‫פרשת דברים‬

SHEMIRAS HALOSHON

SHALOM STRATEGIES WHAT IS SHALOM WORTH TO YOU? Your neighbour borrows your lovely silver Kiddush cup and brings it back three weeks later, deeply dented. It looks like someone has dropped an axe on it. When you ask how the cup acquired the dent, your neighbour tells you that it was there when he borrowed it. “Oh, I think you’re mistaken,” you say calmly. “We don’t even use it. It just sits in the silver cabinet. I don’t think it could have been dented.” “Maybe you just didn’t notice,” says the neighbour. You are 100 percent positive that your neighbour ought to pay for this repair. You’re equally positive that you won’t be able to uphold your rights without getting into a debate, perhaps an argument, maybe a beis din or even a long-running family feud. Now you have a choice. You can let the tiny, weak flame of discord die out, or you can fan it. You can turn a $100 repair into an issue that will take over your life, as well as your neighbour’s. The question to ask yourself in such a case is, how much am I willing to pay for serenity? Is your inner peace worth the $100 price of the repair? How much aggravation are you willing to endure in order to retrieve the money? Is it worth the loss of friendship? Is it worth the discomfort every time you run into each other in shul or at a simchah? Will your conflict become a neighbourhood feud in which people will take sides and spread the rancour? Many of our aggravations in life result from relatively small expenses caused by someone else’s irresponsible or misguided action. In such a case, the Chofetz Chaim tells us to treat shalom as the mitzvah that it is. We spend money on an esrog, matzah, wine, challah, tzitzis, etc; we can expect to spend money on this mitzvah as well. If money will solve the problem, says the Chofetz Chaim, then spend it. M

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

MAY I REPORT A CRIME?

YOU’RE AWARE THAT SOMEONE HAS CHEATED ANOTHER JEW OUT OF MONEY. WHAT CAN YOU DO WITH THAT INFORMATION?

THE DILEMMA You are an accountant for a large, Jewish-owned company and you have discovered that the Chief Financial Officer has been siphoning money out of the business’s funds. What should you do with this information?

THE HALACHA Helping someone receive restitution for a loss is considered a constructive purpose, and therefore you would be allowed to relate what happened. First you should verify your suspicions if you’re not certain; then you should speak to the perpetrator, if possible. However, a problem arises if reporting the incident would cause consequences that are beyond what halachah would allow. Since halachah doesn’t allow people to be jailed for monetary offenses, reporting such an incident to the police—or to someone else who would then report it to the police— would be problematic. In cases like this, a competent rav must be consulted. M See Beis Yosef, Yoreh Deah 159; Shulchan Aruch Yoreh Deah 159:3; cf. Shach ad loc #6. See also sources cited in “A Lesson a Day” p. 419, footnote 97.

The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

Oneg Shabbos Issue 262

Rabbi Jonathan Shooter Kollel Midrash Shmuel The author publishes a weekly detailed essay on the Haftara which can be received by writing to jonathanshooter613@gmail.com. More details about his books can be found at www.jonathanshooter.com

The verse says, “If your sins will be like scarlet, they will whiten like snow; if they have reddened like crimson, they will become as wool” (1:18). The Meshech Chochmah says that the first part of the verse refers to what took place in the First Beis Hamikdash: they hung up a thread of scarlet, and following the avoda on Yom Kippur, it would turn the colour of snow, to show that there had been forgiveness. In the Second Beis Hamikdash, it only whitened “like wool,” which is not a pure white. This verse represents the spiritual status of the Jews during each of those two periods. During the time of the First Beis Hamikdash, their sins were only on the outside. They gave in to tayvah, but their inside was actually full of love of Torah, and they were at peace with each other. This is like the scarlet thread: it was white, but dyed scarlet. Therefore, when the scarlet is removed, it becomes as white as snow. During the times of the Second Beis Hamikdash, their sins made the thread “reddened like crimson.” This meant that it was intrinsically stained. This shows that the Jews were guilty of sins from within, like baseless hatred. Therefore even after teshuva the thread would only become like wool. Such sins are much harder to cleanse since they affect the inside and core of a person. The proof of this is that the First Beis Hamikdash was rebuilt after only seventy years, while the Second Beis Hamikdash remains destroyed over 2,000 years later. Following this, we have a section in the Haftora where Hashem laments the service and mitzvos that the Jews do. “When you come to appear before Me, who sought this from you, to

trample My courtyards?” (1:12). How can this be called “trampling” when Hashem has commanded the bringing of korbonos? Rashi explains that this, indeed, is called “trampling,” because their hearts were not complete toward Hashem. On the outside, it looked like they were doing the holy service, but inside they couldn’t be further from Hashem. Perhaps the prophet is referring to the difference between the “letter of the law” and the “spirit of the law.” The “ritual” side of Judaism says that one brings sacrifices onto the altar. The “spiritual” side says that this mitzvah is meant to bring you closer to Hashem. By having the correct attitude and intentions, a sacrifice can raise one’s level and bring him to teshuva, to closeness to Hashem. When it is but mere ritual, it is just empty acts; it cannot achieve any of this. One is just trespassing in the holy Sanctuary doing avoda that Hashem doesn’t desire. On the contrary, in this instance, it wasn’t just lack of intent, but the opposite was going on: the Jews had thoughts of idolatry in their hearts. This theme continues: “You shall not continue to bring Me a worthless meal offering, incense of abomination it is to Me. New Moon and Shabbos . . . I cannot have sin with assemblage” (1:13). Rashi says that here we have a mixing of two elements: on the one hand, there is

the gathering for the festival, which should be a holy occasion. On the other hand, Hashem cannot bear the sins in their hearts, as they follow idolatry simultaneously. Therefore, since these elements cannot mix, the gathering itself becomes detestable to Hashem. The verse then says, “When you spread your hands, I will hide My eyes from you; even if you were to increase prayer, I do not hear; your hands are full of blood” (1:15). We would think that prayer is a meritorious thing to do at all times. Yet Hashem instructs us to look beneath the surface. When the same hands raised in prayer are also full of blood, how can such a prayer be listened to? I once heard Rav Kreiswirth zt’l explain the verse “Who sought this from you, to trample My courtyards?” Sometimes a person comes from Chutz la’Aretz to Israel, supposedly with the intention to learn. When he arrives, he is unreceptive to what is going on around him: to the Torah, the hashkafa, and the opportunities for growth. Rav Kreiswirth tells us that “Who sought this from you, to trample My courtyards?” refers here to someone who brought his feet to Israel, but left his head behind in Chutz la’Aretz; such a person is only “trampling” on the Holy Land, but letting none of it affect him. M

25 July 2020

‫ד' אב תש"פ‬

‫פרשת דברים‬

‫פרקי‬ ‫אבות‬

Norway Photo Credit: Skeye

Chapter 2 Mishna 4

LIVING LESSONS DON’T JUDGE! Once, the idolatrous king Menashe appeared to Rav Ashi in a dream. He challenged Rav Ashi with a diﬃcult halachic question, to which Rav Ashi had no answer. Rav Ashi pleaded with King Menashe to reveal the answer to him, promising to teach it in his name. Menashe agreed, and shared his answer. Impressed, Rav Ashi retorted, “So if you are indeed so wise, how did you come to worship idols?” “Had you lived in my generation,” Menashe responded, “you would have personally lifted the hem of your cloak and sped after me (to worship avodah zarah.)” Rav Ashi understood that in Menashe’s time, the temptation to worship avodah zarah was so strong, that even the greatest men could not resist it. When you see someone do wrong, don’t rush to judge them. It is likely that you don’t understand what is motivating them to act that way. Ask yourself, “If I were in their situation, with their upbringing, nature and yetzer hara, would I be any better?” M

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