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Parashas Vayeira

October 17, 2010
This week’s parashah relates many events, one of which is the destruction of Sodom. Before destroying Sodom, Hashem told Avraham of His plans to do so. He said to Himself, so to speak (Bereishis 18:17-19): “Shall I conceal from Avraham what I am going to do? But Avraham is firmly destined to become a great and mighty nation, and all the nations of the world will be blessed through him. For it is known to Me regarding him – in order that he command his children and his household to follow him, that they observe Hashem’s way, to charity and justice, in order that Hashem may bring upon Avraham what He had spoken regarding him.” Here, we have translated the third verse according to Onkelos, who renders the phrase ki yedativ as for it is known to Me regarding him. Rashi finds this rendering problematic, noting that the verse does not flow smoothly this way – “for it is known to Me” does not seem to fit with “in order that.” Rashi therefore renders ki yedativ as for I have cherished him. The Maggid takes an alternative approach, explaining the passage in a way that makes Onkelos’s rendering very sensible.
If we think closely about the discussion between Hashem and Avraham about Sodom, a glaring question comes to mind: Why didn’t Avraham turn his attention to the men of Sodom beforehand and admonish them for their evil ways, in order to lead them to the proper path? We might argue that the men of Sodom would not have accepted his rebuke, but a Gemara passage in Shabbos 55a shows that this is no answer. The Gemara teaches that when a person sees someone acting improperly, he must admonish him, even if suspects that the offender will not accept the rebuke. Although Hashem may know for sure that the offender will not accept the rebuke, the observer cannot be certain. Thus, it would seem that Avraham ought to have been punished for not admonishing the men of Sodom. We suggest that Hashem’s statement “For it is known to Me …” is meant to show that Avraham in fact acted properly.
In Yevamos 65b, the Gemara teaches that just as it is a mitzvah to make a statement that will be listened to, so, too, it is a mitzvah not to make a statement that will not be listened to. R. Abba says that it is in fact an obligation not to do so, basing this ruling on a verse (Mishlei 9:8): “Do not rebuke the scorner, lest he come to hate you; rebuke the wise man, and he shall love you.” Now, why does do the Sages take such a strong position against making a statement that will not be listened to? And why did R. Abba quote the entire verse from Mishlei, when seemingly it would have been enough for him to quote just the first half? Furthermore, why did Shlomo HaMelech, the author of the verse, even have to tell us to “rebuke the wise man,” given that it is an explicit Torah mitzvah to rebuke our fellow men (Vayikra 19:17)?
We can answer these questions by explaining Shlomo’s statement as general advice about rebuke: To be effective in giving rebuke, and have wise men accept what you tell them, you must carefully refrain from rebuking scorners. If you rebuke scorners, they will ridicule you, and you will end up looking like a fool. Everyone will lose respect for you, and even people of wisdom will reject what you say. But if you are cautious in dispensing rebuke, you will respected, and people of wisdom will value your guidance and follow it. They will say to themselves: “Who can dare to ignore the words of this honorable man?” In short, Shlomo is saying that if you avoid rebuking scorners and making yourself a target of invective, then you will be able to rebuke the wise man effectively, and he will love you for your counsel. Thus, our Sages are quite on the mark in teaching that just as it is a mitzvah to make a statement that will be listened to, so, too, it is a mitzvah not to make a statement that will not be listened to. For the one depends on the other – only by refraining from making statements that will not be listened to will you be in a position to make statements that will be listened to.
We can now see clearly that Avraham acted properly in not offering the men of Sodom any rebuke. Had he had good reason to believe that they would hear him out respectfully, it would have been his duty to rebuke them, even if they were unlikely to accept his view. But the men of Sodom were scorners, and so, had he rebuked them, they would have ridiculed him, and his honor would have been destroyed. It was crucial for Avraham to preseve his honor, so that he would have a firm hand in keeping his children and household on the proper path. When Hashem said that “it is known to Me regarding him,” He was saying He knew that Avraham’s silence toward the men of Sodom was a carefully considered choice with a sound reason – “in order that he command his children and his household to follow him, that they observe Hashem’s way.” This point is emphasized by the fact that the verse, in expressing the notion of observing Hashem’s way, uses the past tense verb form v’shamru rather than the future tense form v’yishmeru. Because Avraham avoided rebuking the men of Sodom, he retained the level of honor necessary to guide the members of his household with a firm hand, and they therefore were constantly committed to observing Hashem’s way.
David Zucker, Site Administrator

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Parashas Lech-Lecha

October 11, 2010
At the beginning of this week’s parashah, Hashem tells Avraham (Bereishis 12:1-2): “Go you forth from your land, your birthplace, and your father’s house, to the land that I shall show you. And I shall make you into a great nation, and I shall bless you and make your name great, and you shall be a blessing.” Rashi remarks that the added word you in the phrase “go you forth” was meant to indicate to Avraham that it was for his own benefit that he was being told to go. Now, this remark is understandable insofar as the added word you obviously needs to be explained. It is not clear, however, why Hashem would see a need to tell Avraham that the journey was for his own benefit. Surely Hashem did not have to cajole Avraham to go. Indeed, it is unthinkable that Avraham would resist doing anything Hashem told him to do.
The Maggid brings out Hashem’s purpose by analyzing another teaching. The Midrash says (Yalkut Shimoni I:62):
Said the Holy One Blessed Be He to Avraham: “For your first test, and for your last test, I have chosen to present the test using the phrase “go you forth.” In the first test (our verse): “Go you forth from your land, from your birthplace, and from your father’s house.” And in the last test (Bereishis 22:2): “Go you forth, to the land of Moriah.”
It appears that, by using the phrase “go you forth,” Hashem meant to make the test more challenging, so that Avraham’s success would be more glorious. The question is, how did the use of this phrase highten the challenge? On the surface, it would seem that letting Avraham know that his mission was designed for his benefit would actually lessen the challenge. What was Hashem trying to accomplish?
The Maggid answers this question as follows. A mitzvah has two elements: the mitzvah act itself, and the intent that goes along with it. Performing a mitzvah to perfection involves not only careful attention to all the relevant halachos, but also purity of thought – that is, carrying out the mitzvah act specifically and exclusively with the intent of serving Hashem and providing Him “nachas.” Now, with most mitzvos, even if a person did not have perfect intent, he still gets credit for a mitzvah, for, as the Zohar puts it, he carried out his Master’s command. Consider, for example, mitzvos such as putting on tzitzis and tefillin. Even though a person may perform these mitzvos with little thought, it is clear that his intent is to carry out a Divine command, since he has no other reason for doing these acts. It is all the more so with mitzvos such as giving charity and fasting on Yom Kippur, which are hard for people to do – when a person performs the mitzvah act, it is clear that he is doing so for the sake of the mitzvah.
With certain mitzvos, however, the situation is different. A prime example is the mitzvah of honoring Shabbos with delights. This mitzvah involves a worldly benefit in addition to the spiritual elevation, for partaking of delicacies gives a person physical pleasure. Hence, when a person eats his special Shabbos meal, it is not self-evident that he is doing so for the sake of the mitzvah of honoring Shabbos – it could be that he is doing so simply to enjoy good food. In the case of this mitzvah, therefore, the intent is critical.
Overall, the harder the mitzvah act is to do, the easier it is to do it with pure intent, and, conversely, the easier the mitzvah act is to do, the harder it is to do it with pure intent. Now, when Hashem told Avraham to leave his home to dwell in a foreign land, He was giving him something that is naturally very hard to do. Thus, had Hashem presented this instruction as a flat order, it would have been easy for Avraham to act with pure intent. Therefore, in His wisdom, Hashem told Avraham that the journey was for his own benefit, in order to heighten the test. Hashem elaborated on the matter, saying: “I shall make you into a great nation, and I shall bless you and make your name great, and you shall be a blessing.” Rashi expands further, relating that Hashem told Avraham: “Here, you will not be privileged to have children, but there you will.” Hashem’s glorious description of the grandeur and fulfillment that Avraham would enjoy in his new land made it a great challenge indeed for him to undertake the journey with the sole intent of doing Hashem’s bidding. The Torah tells us, however, that Avraham went forth “as Hashem had told him.” In so stating, the Torah is testifying that Avraham met the challenge.
David Zucker, Site Administrator

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Parashas Noach

October 3, 2010
This week’s parashah describes how Hashem destroyed the world through a flood due to man’s wickedness, sparing only the righteous Noach and his family. Hashem tells Noach (Bereishis 6:13): “The end of flesh has come before Me, for the earth has become filled with villainy on their account, and I hereby am going to wipe them off the earth.” The Midrash expounds (Bereishis Rabbah 31:4-5):
It is written (Iyov 35:9): “Among the multitude of victims, they raised a shriek; among the strong-armed legions of oppressors, they cried out.” Both the victims and the oppressors were screaming, for they were attacking each other. The oppressors attacked through robbery, while the victims attacked through abusive words. Ultimately their sentence was sealed – because they were mired in thievery, they were wiped off the earth.
“The end (keitz) of all flesh has come before Me.” The time had come for them to be cut down (l’hikatzeitz); the time had come for them to be destroyed; the indictment against them had come forth. Why were they treated so severely? “For the earth has become filled with villainy on their account.”
In regard to the first part of this Midrash, we can easily see, given the repetition in the verse from Iyov, what led our Sages to intepret the verse as saying that both the victims and the oppressors were screaming. Yet there remains a difficulty, for the Midrash seems to suggest that everyone, victims as well as oppressors, was equally culpable for their behavior. Moreover, the second part of the Midrash is puzzling. What led the Sages to interpret keitz as an allusion to l’hikatzeitz? And what indictment is the Midrash speaking about?
The Maggid answers as follows. The reasons behind the laws of interpersonal relations are generally very clear. Still, a person’s evil inclination can cloud his perception, leading him to wrong someone else without recognizing the evil nature of his act. But if he himself, at a later time, suffers the same wrong, he will see keenly how vile such conduct is. And if, shortly afterward, he commits this wrong again, his guilt is magnified sevenfold, for he has already thought intensely about this type of conduct and registered it as vile.
The Gemara teaches that, while the people of the generation of the flood committed many abominations, it was the sin of theft that sealed their fate (Sanhedrin 108a). Hashem told Noach: “The earth has become filled with villainy.” Theft was rampant – so much so that each person alternated between being a theft victim and a thief. The Midrash, in quoting the verse from Iyov, portrays this state of affairs. When the verse speaks of “multitudes of victims” and “legions of oppressors,” it is describing a situation of rampant oppression. Moreover, the verse indicates that the same people who raised a shriek were those who cried out – the victims turned around and oppressed those who had previously oppressed them. Thus, indeed, everyone was equally culpable. And when the Midrash speaks of the indictment against the generation of the flood, it means the indictment the people issued against themselves.
Thus, Hashem had no need to carry out any process of judgment to decide what sentence to mete out to them, for the people had already passed judgment on themselves. Hashem hinted to Noach that the outcome was inevitable when He said to him that “the end (keitz) of all flesh has come before Me.” As the Midrash says, the time had come for them to be cut down (l’hikatzeitz) – without any “deliberation.” The word keitz has the connotation of katzeh, meaning a limit. There was no need for any “deliberation” over the conduct of the generation of the flood, for the matter had reached the end of the line.
David Zucker, Site Administrator

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Parashas Bereishis

September 20, 2010
After describing what Hashem brought forth on the sixth and final day of creation, the Torah states (Bereishis 1:31): “And God saw all that He had done, and, behold, it was very good.” The Midrash teaches (Bereishis Rabbah 9:8):
R. Huna said: “‘Behold, it was very good’ signifies the Attribute of Benevolence. ‘And, behold, it was very good” signifies the Attribute of Affliction.” But can we really call the Attribute of Affliction very good? Yes, for through it man attains life in the world to come. Thus Shlomo declares (Mishlei 6:23): “The path to life is paved with chastisement.” Go forth and observe what path leads a person to life in the world to come – it is through the Attribute of Affliction.
The Midrash explains clearly why the Attribute of Affliction is good, but it does not explicitly indicate why this attribute is referred to as “very good.” The Maggid sets out to shed light on this point.
He begins by noting two other striking points about the Torah’s statement. The first is the word all in the phrase “and God saw all that He had done.” This word seems superfluous; it could have been written: “And God saw what He had done.” The second is the very presence of a verse stressing that what Hashem created is good. In truth, the world Hashem created is replete with manifest blessing: health, tranquility, wealth, honor, and so on. On the other hand, the world also includes some elements that appear to us to be bad. It is the existence of these elements that generated a need for our verse to be written; the Torah is teaching us that even they are good. Indeed, it is a great kindness on Hashem’s part that He introduced affliction into the world, for, had He not done so, man’s awe of Hashem would not reach the proper level. Our vulnerability to loss and suffering makes us more vigilant in obeying Hashem’s word, thereby solidifying our hold on the blessings Hashem grants us.
In referring to afflictions as “very good,” the Maggid says, the Midrash is not asserting that afflictions are good. Indeed, afflictions cannot justifiably be called “good,” for they actually are, in themselves, bad. Rather, the Midrash is conveying a different message. A simple analogy brings out the point. There are certain condiments that on their own are harsh or unpleasant; examples are salt, pepper, and horseradish. No one would eat these things by themselves. Rather, they are used to enhance other foods. A piece of meat or fish is good in itself, but, just as is, it is not very good. It is the added condiment that makes the food very good.
This is how it is with afflictions and other hazards. In themselves, they are unpleasant. But they enhance the good world that Hashem created, making it very good. For without them, as explained above, we would not have a firm hold on the blessings we receive. We can see a hint to this idea in the verse itself, if we read it closely. The verse says that Hashem viewed all that He had done as very good—the term used is “done” (asah) rather than “created” (bara). Now, the term “done” can be read as “produced.” We can thus intepret the verse as saying not that everything Hashem created is good in its own right, but rather that everything Hashem created – including afflictions – produces good.
David Zucker, Site Administrator

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Megillas Koheles

On Shabbos Chol HaMoed Sukkos we read Megillas Koheles. This book aims to hammer into us a basic lesson: Worldly pursuits lack substance; only spiritual pursuits bring true satisfaction. The following selection from the Maggid’s commentary on Koheles brings out one aspect of this lesson.
Shlomo HaMelech writes (Koheles 2:2): “Of merriment, I said, “[It is] mingled,” and of joy, “What is this doing?” The Midrash expounds (Koheles Rabbah 2:2):
Of merriment, I said, “It is mingled.” Said R. Abba bar Kahana: “How mingled is the merriment the Gentiles engage in within their circuses and theaters!” And of joy, “What is this doing?” – “What would a Torah scholar be doing entering these places?”
The Maggid asks: In regard to avoiding Gentile entertainments, why does the Midrash single out Torah scholars from among all other Jews?
The Maggid explains as follows. Ultimately all forms of comedy and amusement are ephemeral and empty. Yet sometimes a person needs such entertainment. As our Sages say (Avos 4:3): “There is nothing that does not have its place.” The Rambam teaches, in his Mishneh Torah, Hilchos Deios, that a person should always strive for the middle path. Hence, if a person falls into sadness due to some untoward event, the necessary cure is to bring himself to a state of extreme joy through jokes. In this way, he will return to the middle path. This is the excuse for going to theaters and taverns: People go because they have become seized with sorrow, and they need some cheerful diversion to bring them relief.
Such a solution, however, is fitting only for simple people, who have no other way of relieving their sorrow. A Torah scholar is different. The holy Torah is Hashem’s source of joy, and it brings joy as well to the hearts of men. As Dovid HaMelech says (Tehillim 19:9): “The directives of Hashem are upright, gladdening the heart.” Why, then, should a Torah scholar seek relief from sorrow elsewhere? This is what the Midrash is saying. Shlomo declares that merriment is a mixed pursuit. It is laudable on occasion, as a way of bringing joy to the melancholy. Hence circuses and theaters play a useful role. But a Torah scholar has no business entering these places, for he has a better way to relieve his sorrow.
David Zucker, Site Administrator

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Yom Kippur

September 13, 2010
The Torah concludes its account of the Yom Kippur service with the following words (Vaykira 16:34): “And this shall be unto you an eternal decree (chok olam), to bring atonement to the Children of Israel for all their sins, once a year.” The Maggid expounds on the description of Yom Kippur as a chok olam that operates “once a year.”
He quotes a statement of Dovid HaMelech that also uses the term chok (Tehillim 2:7-8): “I shall tell of Hashem’s decree (chok) – He said to me, ‘You are My son, this day I have begotten you. Ask of Me, and I shall grant you nations as an inheritance, and the ends of the earth as your estate.’” The Maggid explains this statement in terms of differing perspectives on the way Hashem dispenses blessing.
To the average observer, it makes sense when Hashem blesses a righteous person and baffling when He blesses a wicked person. But the recipients themselves hold a different view. A wicked person, with his warped outlook, considers himself righteous and thus feels he deserves the blessing he receives. A righteous person, on the other hand, in his humility, considers himself undeserving of blessing. He therefore regards the blessing Hashem grants him as a chok – a Divine decree which no man can understand. This was the attitude Dovid HaMelech took toward the greatness Hashem granted him, and he therefore spoke of it using the term chok.
A similar pattern is seen, the Maggid says, in regard to sin and atonement. When a wicked person sins, even very grieviously, he views the matter lightly. He feels he deserves only a minimal punishment. At the same time, he considers the strictures of Yom Kippur extremely onerous. He thus feels that, by observing Yom Kippur, he has more than paid the price for his misdeeds, and therefore most certainly deserves to be forgiven. A righteous person takes precisely the opposite attitude. He regards any sin he commits, even a slight lapse, as a major offense for which he deserves to be punished severely. He is prepared to accept – as just – any punishment Hashem might bring on him. Furthermore, he views the strictures of Yom Kippur as very modest. He is therefore amazed that Yom Kippur, a single day of mild affliction, purges the sins of an entire year. He would not believe it possible, had Hashem not laid it down in the Torah as a decree.
When a wicked person is in the process of committing a sin, his attitude toward sin and atonement can easily lead him to believe that he has nothing to fear – that Yom Kippur will erase the sin he is now committing. Our Sages teach, however, that when a person deliberately sins under the presumption that Yom Kippur will bring atonement for this sin, Yom Kippur will not bring atonement for it (Yoma 85b). The proper attitude to take during the course of the year, as a person goes about his affairs, is to focus on acting uprightly without even thinking about Yom Kippur’s power to wipe away sin – for this power is, in truth, beyond the natural order of the world. Yom Kippur’s power is granted to us by a special Divine decree which we are meant to rely on only once a year – on the day of Yom Kippur itself.
Gmar chasimah tovah!
David Zucker, Site Administrator

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Rosh Hashanah and Parashas Haazinu

September 6, 2010
The central theme of Rosh Hashanah is expressing our recognition of Hashem as Sovereign, and of His continual monitoring and supervision of the entire universe. A verse in parashas Haazinu reflects the same theme. The Torah states (Devarim 32:39): “See, now, that I, I, am He, and there is no power alongside Me: I put to death and I bring to life, I have struck down and I shall heal, and there is no rescuer from My hand.”
The Maggid ties this verse in with an episode related in the Gemara (Berachos 58a). R. Shila gave someone lashes for immoral conduct, and the offender reported R. Shila to the gentile government. The gentile overlord summoned R. Shila for an explanation, which he gave. While the overlord was considering how to treat the offender, R. Shila recited a verse (Divrei HaYamim Alef 29:11): “Yours, Hashem, is the greatness, the might, and the splendor, the triumph and the glory – indeed, all that is in heaven and earth; Yours, Hashem, is the kingdom, and You are supreme over all.” The official asked R. Shila what he meant, and R. Shila said he was giving a praise: “Blessed is the Merciful One who has made the earthly kingdom like the heavenly kingdom, has invested you with dominion, and made you lovers of justice.” The overlord thereupon handed R. Shila a staff and told him he could act as judge. Afterward, the offender threatened R. Shila’s life (see the Gemara for details), so R. Shila beat him with the staff and killed him.
The praise R. Shila expressed, the Maggid says, had a double meaning. On the surface, it was a praise of the government. On a deeper level, though, it was a praise of Hashem.
The Maggid explains as follows. The role of earthly rulers is to promote Hashem’s rulership on earth. In this vein, David HaMelech declares: “Your kingdom is a kingdom extending to all worlds, and your dominion abides throughout all generations.” Every kingdom that exists within the worlds of the universe is but a branch of the Kingdom of Heaven; these kingdoms are all just tools that Hashem uses to impose His dominion upon the universe. Thus, Shlomo HaMelech declares (Mishlei 21:1): “Like streams of water is the heart of a king in the hand of Hashem – wherever He wishes, he directs it.” This principle is what R. Shila had in mind when he declared that the earthly kingdom is like the heavenly kingdom: Hashem arranges for the earthly kingdom to serve the goals of His heavenly kingdom. And, indeed, Hashem arranged that the gentile overlord would have a hand in bringing about the wicked offender’s death.
This is what the Torah means when it says: “I, I, am He.” Hashem is saying: “I rule within heaven, and I exercise dominion upon earth. Everything that takes place on earth is by My decree, and there is no circumventing My will – there is no rescuer from My hand.”
Yeshayah says in Hashem’s Name (verses 48:12-13): “Listen to Me, O Yaakov, and Yisrael, as he was called by Me: I am He – I am the first, and I am also the last. [Cf. Yeshayah 44:6, one of the malchuyos verses in the Rosh Hashanah Musaf Amidah.] Furthermore, My hand laid the foundation of the earth, and My right hand measured out the heavens. I call to them, that they should stand together.” In the end of days, Hashem will make evident to all that no action of any man over the course of history contravened His will. The heaven and earth will stand together, in testimony that every event in both realms was part of Hashem’s master plan.
May we gain the merit soon to see this day, when – in the words of the Rosh Hashanah Amidah – “all beings infused with a living spirit shall declare: ‘Hashem, the God of Israel, is King, and His sovereignty rules over all.’”
K’sivah v’chasimah tovah l’chol b’nei Am Yisrael!  
David Zucker, Site Administrator

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Haftaras Nitzavim

September 2, 2010
Haftaras Nitzavim is the last of the seven haftaros of consolation following Tishah B’Av, the day of mourning over the destruction of the Beis HaMikdash. It speaks lyrically about the final redemption. One passage in the haftarah discusses how Hashem has set watchmen over Jerusalem. I present here the Maggid’s moving commentary on this passage.
Yeshayah 33:7 states: “Their herald screams out, and the emissaries of peace cry bitterly.” The Gemara in Chaggigah 5b interprets this verse homiletically as referring to how the angels cry over the destruction of the Beis HaMikdash and the Jewish People’s plight in exile. Other teachings also describe the angels’ crying. The Maggid raises a question about this crying. If Hashem grants requests of angels when they cry, then He should have redeemed us long ago. On the other hand, if He does not grant requests voiced by angels, then their crying seems to have no purpose. What does the angels’ crying actually accomplish?
In truth, the redemption will come only through our own crying and pleading. Thus Yirmiyahu declares (verse 31:8): “With weeping they shall come and with supplications I shall lead them.” When we pray, we show Hashem our submission to Him and our broken-heartedness over our plight. As we explained in last week’s piece, an intermediary cannot properly convey these feelings on our behalf. We must convey them ourselves.
What, then, is the role of the angels’ crying? The answer can be seen, the Maggid says, through a teaching of the Arizal. In Avos 6:2, our Sages say that each and every day a heavenly voice issues forth from Sinai and indicts us for our laxity in Torah study, proclaiming: “Woe to man on account of the disgrace of the Torah.” The Arizal says that the purpose of this proclamation is to jolt us into an awareness of what a grave sin it is to be lax in Torah study, and to spur us on to be more diligent. Similarly, the Maggid says, the angels’ crying over our plight is directed not toward Hashem, but toward us. Their crying is meant to prod us to keep crying until we are redeemed.
Thus, in this week’s haftarah, it is written (Yeshayah 62:6-7): “Upon your walls, O Jerusalem, I have set watchmen on vigil continually all day and all night – they shall not quiet. Do not fall silent, you who raise remembrance before Hashem. Give Him no peace until He establishes Jerusalem and makes her praised within the world.” The angels are the watchmen. Their crying serves as a constant vigil, to ensure that we do not fall silent – that we give Hashem no peace until He redeems us and restores Jerusalem to its former glory.
The Gemara in Chaggigah 5b relates further that Hashem Himself also cries over our plight, and we can understand His crying to have the same purpose as that of the angels. directed toward us. Thus, it is written (Yirmiyah 25:5): “Hashem roars from above.” The word “from” indicates that Hashem’s voice is directed toward us – to stir us to turn to Him with a plea for redemption.
The Gemara in Yoma 86b states: “Great is repentance, for on account of a single person who repents, the entire world is forgiven.” On the surface, this teaching is bewildering. But we can understand it, the Maggid says, in terms of the idea presented above. The angels are always ready to cry over our plight, but the initiative above must be must be triggered by some initiative from below. The repentance of a single person, though, is enough to set the process in motion. As this lone repenant fervently seeks to draw close to Hashem, and cries over the dishonor Hashem bears and the degradation His people suffer, the angels are prompted to start crying. If the rest of us are paying attention, we will detect their cries, and we ourselves will be led to plead with Hashem to forgive us and redeem us. And if we persist, we will indeed be forgiven and redeemed.
L’ilui nishmas Yitzchak Dov Ber ben Yosef, my dear uncle Irwin Zucker, who passed away on the 16th of Elul.
David Zucker, Site Administrator

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Parashas Ki Savo

August 27, 2010
This week’s parashah begins with mitzvah of bringing first fruits (bikkurim). When a person brings the first fruits, he is supposed to recite a standard text, which the Torah presents, that recounts how Hashem delivered the Jewish People from Egypt and brought them to the Land of Israel. The text includes the following statement (Devarim 26:7): “And we cried out to Hashem, the God of our fathers, and Hashem heard our voice ….” The Maggid cites a comment in the Midrash stating that the phrase “our voice” refers to groaning and sighing (I was unable to locate the exact source), and he analyzes what this comment is meant to add.
The Maggid explains as follows. Consider a person who seeks something from the king. If he believes he is entitled to what he seeks, he will go through the standard channels, relying on the ministers to convey his claim to the king. But if he is hoping for a show of mercy, then he will want to approach the king himself. Crying before some minister would not serve his purpose; while the minister would duly convey the request, he would not cry on his behalf. Only if the petitioner appeared before the king personally would the king see him crying for help. The Midrash is telling us that Hashem did not deal with the Jewish People through any intermediary, but rather He listened directly to their voice, and heard their deparate groans and sighs.
In this vein, Daniel pleads (Daniel 9:18): “Incline Your ear, my God, and listen; open Your eyes and see our desolations … for not on account of our righteousness do we pour out our supplications before you, but on account of Your great mercy.” Since Daniel seeks a show of mercy, he asks Hashem to listen to his plea directly.
Similarly, Asaph, one of Korach’s sons, pleads (Tehillim 77:2-3): “I direct my voice to God as I cry out; I direct my voice to God, that He pay heed to me. On my day of distress I sought my Lord. My wound streams through the night without cease; my soul refuses to be consoled.” Again, we find a direct appeal to Hashem. In addition, we see how a person in distress keeps pleading without stop. A person who wishes to complain about some injustice will not necessarily push hard to get the matter resolved. But a person who is surrounded by enemies who seek to destroy him will cry out to Hashem right away, and he will not let up until he is saved.
A direct appeal to Hashem for mercy, out of a sense of distress, is the approach we take in the selichos prayers and during the ten days of repentence. Thus, we say in the selichos prayers: “Not on account of our piety not on account of our deeds have we come before You; like the bereft and the destitute we knock on Your door. We knock on Your door, O Merciful and Gracious One – please do not turn us away from Your presence empty-handed. From Your presence, our King, do not turn us away empty-handed, for You hear prayer.”
David Zucker, Site Administrator

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Parashas Ki Seitzei

August 19, 2010
One of the many topics in this week’s parashah is that of the wayward son – a youth whose deliquency creates a need to put him to death, before he ravages his soul completely. The lad’s parents are to take him to the town elders and declare (Devarim 21:20): “This son of ours is wayward and rebellious; he does not listen to our voice; he is a glutton and a drunkard.” The Maggid poses two questions. First, given the parents’ statement that their son is wayward and rebellious, what does it add to say that he does not listen? Second, given the statement that the lad is wayward, rebellious, and does not listen, what does it add to say that he is a glutton and a drunkard? After all, it is not for these specific misdeeds that the youth is to be put to death. What is the point, then, of mentioning them?
The Maggid answers as follows. Parents have two basic duties: to care for their child’s physical needs, and to promote their child’s spiritual growth through appropriate guidance and discipline. When a child depends on his parents for his physical needs, the parents can exert moral control – the child will not get his physical needs met unless he listens. He may occasionally disobey, but on the whole he must do as he is told. But when a child strikes out on his own, stealing to finance a life of gluttony and drinking, the parents have no hold over him. Thus, the Maggid explains, the parents’ declaration is to be understood as follows: “Our son will surely grow wayward and rebellious toward Hashem. For he does not listen to us, yet he has become a glutton and a drunkard. He manages on his own; we have lost our hold on him.”
The Maggid then uses this idea to shed light on the following passage (Yirmiyah 5:23-25):
This people has a wayward and rebellious heart; they turned aside and left. They did not say within their hearts, “Let us fear Hashem our God, Who provides rain … in its proper season ….“ Your inquities have brought this about, and your sins have kept bounty from you.
When Yirmiyahu says “your iniquities have brought this about,” what does the word “this” refer to? It apparently does not refer to Divine punishment, for the preceding verses do not mention any. Rather, the Maggid says, Yirmiyahu is referring to the people’s lack of fear of Hashem. If we reflect on this indifference to Hashem, we realize that it is a real enigma. We could perhaps understand that the people, out of sheer spiritual emptiness, might not be awed by Hashem’s greatness. But why do they not, at least, fear Hashem out of concern that He might withold rain and leave them without sustenance? The Maggid answers by saying that the people are trying to manage on their own power; instead of relying on Hashem to provide for them, they seek to meet their needs by stealing and other illicit means. They therefore refuse to submit to Hashem’s discipline. They have cut themselves off from Hashem.
The Torah states (Vayikra 25:17): “You shall not cheat one another, and you shall fear your God.” If we refrain from cheating others, we will instill the fear of Hashem in our hearts.
David Zucker, Site Administrator

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