All
will be Set Right
Parshas Eikev
Posted on August 8, 2012 (5772) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner
The parsha ties together the observance of the
Torah commandments, especially the warnings against paganism and idolatry, with
the earthly blessings of longevity and prosperity. Over the ages this has
caused great philosophic debate and discussion, for this cause and effect
relationship is not always apparent in the national or personal lives of the
Jewish people.
Many commentators hasten to add that these
biblical promises refer to biblical times when the Divine Spirit was palpably
present amongst the Jewish community and the spirit of prophecy was also
present and prevalent in the Land of Israel. This means that it was applicable
to First Temple times only, for in Second Temple times the spirit of prophecy
was absent in the Jewish commonwealth.
Perhaps this is an insight as to why the rabbis attributed
the destruction of the First Temple primarily to idolatry – a fulfillment of
the cause and effect system of justice as outlined in this week’s parsha –
while the demise of the Second Temple was attributed to social dispute and
baseless hatred, an issue never specifically mentioned in this week’s Torah
presentation.
It appears that different equations, moral gauges and causes
affected the Jewish commonwealth’s spiritual status during Second Temple times
than were present in First Temple times when prophecy and Divine Spirit were
current and abundantly visible. In any event, it is apparent
that the direct cause and effect relationship between observance of G-d’s
commandments and blessings and prosperity and disobedience causing punishment
and disaster has not always been evident in the annals of Jewish history and
life, especially in our long years of exile and persecution.
The very fact that the Torah in this week’s parsha
makes this cause and effect relationship so patently clear, and in fact repeats
it a number of times, raises the age old
problem of why the righteous suffer and the wicked are rewarded, in this
world at least. This basic faith dilemma has its biblical origins in the book
of Iyov where the problem is raised, debated and thoroughly discussed, but
basically left unanswered.
Over the long Jewish exile
with its attendant difficulties and pogroms this gnawing problem of faith has
always accompanied us in every generation and circumstance. The events of the
Holocaust, almost unimaginable in its numbers and horror, has certainly been a
test of faith for many Jews, even for those who themselves were spared that
actual experience. Yet the faith of Israel is that somehow in the
unfathomable system of G-d’s justice, all will be set right.
In reality, this is the main
message of this week’s parsha. It informs us that our actions have consequences
and that there is a guiding hand to Jewish and world history and events that
will eventually reveal itself. So our task remains, as it always was – to
fulfill G-d’s commandments and to behave morally and justly. The whole system
of G-d’s justice, opaque as it may seem to us to be, is simply to remind us of
our potential and greatness, of the importance of our behavior in the grand
scheme of things, and to reinforce our sense of destiny as individuals and as a
people.
Shabat shalom,
Rabbi Berel Wein
Improving
Our Character
Parshas Eikev
One of the greatest challenges we face in life is
being trapped in the rut of our personal shortcomings. As time progresses, we
become more alert to those flaws that despite our efforts, have resisted
change. It may be a propensity to anger or a lack of organizational skills. It
may be a tendency to be self-centered or jealous of others. These mindsets tend
to lock us in a viselike grip; as much as we try we simply cannot escape.
One of the underlying principles of both the
mussar and the Chassidic schools of thought is that we must never despair of
improving our character, even regarding traits that are so stubborn they seem
to be genetically embedded.
The saintly Yesod Hoavoda once told his disciples
that he asked a professional horse jockey if his horse ever threw him to the
ground. “Of course,” said the jockey. “Everyone, even the most professional
rider, gets thrown from time to time.”
“What do you do when you get thrown?” asked the
Yesod Hoavodah. “I hold on to the reins and jump back on to the saddle as fast
as I can. If not, the horse will run away and I will be left with nothing,” the
horse jockey replied.
“Our body too, pulls in different directions.
While we try to harness its instincts, they are often times more powerful than
we are, but that does not mean that we must despair of ever changing. Admitting
defeat should be unthinkable-since striving for self-improvement and
self-elevation is what our task in this world is all about.
King Solomon says in Koheles, “Sheva yipol
tzadik vekam,” seven times the righteous fall, but they will stand. Simply put,
a righteous person will fall seven times but will continuously struggle back to
his feet and get back in the running.
There is a classical homiletical interpretation of
this verse that provides an avenue to assist us in getting back on our feet
after a fall. A great Chassidic sage said we may fall seven times but if we
know that deep down, our most fundamental desire is to be virtuous, to cleanse
ourselves of unsavory instincts and elevate ourselves to be moral moral, giving
and unselfish, we will persevere.
Just as a child when severely
criticized will tend to internalize the judgment and feel he or she is
incurably bad, we adults may also become harshly self-critical and “throw in
the towel” on trying to improve. Instead of giving more power to our nature’s
darker side, however, our job is to reinforce the belief that a human being can
reach for-and attain-the stars. We must stand erect and jump back in to the
lifelong challenge of self-improvement, relying on assistance from Above to
help us in the struggle.
This theme is echoed in a verse in this week’s
Parsha. The Torah tells us, Vehaya, im lo sishmiun bekoli,” and it will come to
pass, if you do not obey my voice and you stray after idols, I warn you today
that you will be utterly destroyed and decimated, if you do not heed my voice.
The word “vehaya” always precedes joyous tidings, the Sages say. Why then in so
tragic a situation as the Jewish people straying from hearkening to G-d’s word
should the Torah use the word “vehaya?”
Furthermore, the commentaries ask, why does
this piece conclude with the verse that all these terrible punishments will
befall you since “you do not listen to Hashem’s voice” (present tense)? Would
it not be more apropos to write “since you have not listened to Hashem’s voice”
(past tense)?
The saintly Bnei Yisaschar explains that the Torah
is alluding to the very concept we have discussed above. Sometimes we stray
very far from where are supposed to be. A little voice inside of us tells us
that we are doomed and we might as well come to terms with our personal failure
and embrace our diminished and compromised status. We will never be able to
regain our footing and climb back up to spiritual heights.
It is that self-critical voice that is constantly
buzzing inside of us, declaring we are doomed. Yet “vehaya,” -the joyous
tidings associated with this word teaches that the way to arouse Hashem’s joy,
so to speak, even as our inner voice condemns us, is to resist that voice with
all our energy, and to choose self-affirmation instead. Bolstered by faith in
Hashem’s helping power, we can boost our self-confidence and courage in
tackling life’s ever-present challenges, and thereby succeed in realizing our
inner spiritual aspirations.
Wishing you a wonderful Shabbos.
Rabbi Naftali Reich
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