Success is a Lifelong Effort

Parshas Vzos Habracha

Sukkos

Posted on June 7, 2002 (5761) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

Our liturgy declares the holiday of Succos to be the “z’man simchaseinu”, the Time of our Gladness. It is readily understood why Pesach is called the Time of our Freedom and Shavuos is the Time of Receiving the Torah. Our Sages offer numerous interpretations of the designation given Succos. One of the more common explanations is the climactic role of Succos and Simchas Torah in the Tishrei holiday season. We have devoted the previous two weeks to the recognition of G-d’s dominion over the entirety of creation on Rosh Hashanah, the introspection and self-correction of the Ten Days of Repentance and the cleansing and rededication to G-d’s way on Yom Kippur. We now enter Succos, the opportunity to focus on the basic blessings with which G-d showers us daily. We are elated in our recognition and appreciation of both His protection, as demonstrated by our leaving our “secure” homes for unfortified, temporary Succah booths, and his gift of water, which is the focus of the Simchas Beis HaSho’evah (the Celebration of the Drawing of Water, a service that was practiced in the Bais HaMikdash/Holy Temple in Jerusalem, which is commemorated on the second day of Succos), the special Hoshanah Rabah supplications on the seventh day of Succos, and the Prayer for Rain on Shmini Atzeres. One who has truly grown closer to G-d through the reflective process of Rosh Hashanah/Yom Kippur possesses the faith to experience pure joy in the realization of G-d’s love demonstrated in these simple, yet most essential, gifts.

The pinnacle of our ecstasy is our celebration of the Divine gift which continues to define us as a nation, the Torah. Simchas Torah, as part of the Shmini Atzeres celebration, is actually a holiday separate from Succos, with no species to wave, no Succah to sit in. We are left with one focus: the Torah remains as G-d’s revelation of His commitment to the Jewish people and our guidebook in how to express our commitment to Him. We celebrate that each of us has a share in the Torah, and it is through the maximization of the potential of that share that we forge a stronger bond with our Creator.

Yet, it is at this moment when we are flying highest that the Torah sends us a sobering, grounding message not to take all of this potential energy for granted. The highlight of the Simchas Torah morning service is the completion of the Five Books of Moses with the reading of the final two chapters of Devarim/Deuteronomy and the immediate launching of the new cycle of Torah reading with the first 34 verses of Beraishis/Genesis. The closing of Devarim is the final events of the final day of Moshe’s life: his blessing of the Jewish people and his death and mourning. “So Moshe, servant of G-d, died there in the Land of Moav…” (34:5) This is the first and only time that Moshe is called the “servant of G-d”. In the first verse of the portion he is called a “man of G-d”. For forty years, throughout the last four books of the Bible, Moshe is the bearer of the word of G-d and its teacher to the Children of Israel. A few verses later (10) the Torah itself testifies that “Never again has there risen in Israel a prophet like Moshe, whom G-d had known face to face.” Moshe had a familiarity with G-d, an ability to request “an audience”, that no other prophet has ever enjoyed. Why is he now first called G-d’s servant?

Rabbeinu Bachya (1263-1340; author of Biblical commentary containing four modes of interpretation: plain meaning of the text, and midrashic, philosophical and kabbalistic exegesis) explains that the term servant is really most appropriate, since a servant accompanies his master into the innermost chambers of the residence and is always in his presence. But the Medrash on Psalms explains that G-d never calls the righteous “holy” until their deaths, because throughout their time in this world they are hounded by their Yetzer Hara (evil inclination) and G-d does not trust them until they die.

Moshe Rabbeinu, our teacher Moshe, the mortal who spent forty days and nights on Mount Sinai without food or drink to receive the Torah for the Jewish people, who time and time again beseeched G-d on the people’s behalf, who had to wear a veil to shield the public from the radiance of his face following his meeting with G-d, who spent the last five weeks of his life, the entire Book of Devarim, trying to cajole the Jewish nation to fortify itself in the service of G-d, who moments earlier was called “a man of G-d”…G-d did not trust him to be called a true “servant of G-d” until after his demise, until after he could positively claim victory in his lifelong battle with his evil inclination. Who are we to be sure of our footing as we climb our way to higher heights in our relationship with the Almighty?

It has been a wonderful season of growth throughout these past weeks. As we head into the final days, as the z’man simchaseinu comes to a thunderous climax with our final days in the Succah, our prayers for our simple life source called water, our celebration of our share in the spiritual life source called the Torah, let us capture the energy of these days to catapult us to soar ever higher as true “servants” of G-d.

Have a good Yom Tov.

Copyright © 2001 by Rabbi Pinchas Avruch and Project Genesis, Inc.

Kol HaKollel is a publication of the Milwaukee Kollel ­ Center for Jewish Studies 5007 West Keefe Avenue; Milwaukee, Wisconsin; 414-447-7999

 

Tough Love

Parshas Vzos Habracha

Posted on October 18, 2006 (5767) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The final words of Moshe to the Jewish people in this week’s Torah reading are those of blessings and prophetic hope. Moshe, who certainly had much cause to remember the Jewish people in a contrary mood, is most magnanimous in taking leave of them. After his long oration that constitutes most of chumash Dvarim, which contains many harsh words and stinging criticisms of the behavior, past and future, of the Jewish people, Moshe reverts and blesses his people with the love of a father and teacher.

In his blessings, Moshe recognizes the different talents and personalities of each of the tribes. Each one has a specific role to fulfill in Jewish life. Judaism is not a one-size-fits-all religion. Rather, it recognizes differences of attitudes and personalities and attempts to unite these different people into a whole nation under the direction and observance of Torah precepts and values. Moshe’s words are a clear example of this goal and methodology.

But the outstanding feature of Moshe’s blessings is that they are suffused with his love for Israel. Love many times is an uncontrollable emotion, perhaps even more so at the end of one’s life. V’Zot Habracha is therefore a love song of Moshe to the Jewish people. All of the preceding words of Moshe in chumash Dvarim are examples of what today is called “tough love.” V’zot Habracha is an example of emotional, passionate, almost unreasoning love. That is what makes V’Zot Habracha the most fitting Torah reading for Simchat Torah, for it is Moshe’s love for Israel that fuels Israel’s love for Torah.

V’Zot Habracha should really be the saddest of all of the parshiyot of the Torah since it records Moshe’s passing from life in this world. But the Jewish people revel in joy on the day when this parsha is read. For Moshe has stood the test of time. The whole world studies his words and deals with the value system that he taught Israel. And his blessings to his people remain as vital and encouraging today as on the day that they were first given.

Judaism measures people and ideas in a long-run view. Those that still are pertinent and necessary after many generations are seen as being truly successful in their life’s mission. Thus the celebration of Moshe’s Torah that the holiday of Simchat Torah represents and commemorates is what validates Moshe’s life work. The Torah states that Moshe’s “eye did not dim nor did his vitality disappear.”

The Netziv in his commentary to Torah states that this was true about Moshe even after his death. It is true about him as long as Jews study Torah and are faithful to Moshe’s vision and directives. Moshe remains the supreme teacher of the Jewish people, our mentor and guide in all matters. If we see him in this light then we can rejoice in celebrating his Torah and his life achievement. And therefore Moshe’s blessings are not only fulfilled regarding Israel but they rebound regarding Moshe himself.

Shabat shalom.

Chag sameach.

Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

Text Copyright © 2006 by Rabbi Berel Wein and Torah.org

 

 

The Healer Is On-Call

Parshas Haazinu

Elul / Rosh Hashanah

Posted on September 2, 2013 (5773) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Beginner

 “Seek out Hashem when He can be found…” (Yeshaya 55:6)

The ten days between Rosh Hashana and Yom Kippur are referred to by our Sages as the “Aseres Y’mei Teshuva” – “ten days of repentance”. This concept is alluded to in the verses. The Rambam records that during this period Teshuva is more effective.¹ The mitzva of Teshuva can be performed throughout the entire year; what is the significance of this time period that makes it more auspicious for repentance?

The Rambam, in his magnum opus, “Yad Hachazaka” records the principle of “bechira chofshis” – “free choice” in the Laws of Repentance.² Free choice is the very basis of our relationship with Hashem. Without the ability to choose right over wrong there could not be a system of reward and punishment. Why then does the Rambam wait until the Laws of Repentance which are found at the end of the first section of the Yad Hachazaka to discuss free choice, and not include it in the chapter “Yesodei Hatorah” – “Fundamentals of the Torah” which is found at the beginning of the section?

Modern psychology eschews the belief that most negative behaviors are symptomatic of greater problems which lie embedded in a person’s psyche. Therefore, psychologists deal with a patient’s past experiences, in the attempt to expose the cause which precipitated the current behaviors or attitudes of the individual. For example, a person slandering and deprecating others could be indicative of his own low self-esteem, while an abusive personality could be manifest in one who himself was abused. It would seem that the law of repentance completely ignores this notion. The Rambam elaborates upon the definition of complete repentance, allotting ten chapters to the subject; the penitent is required to desist from the action, show remorse and verbally express that he has sinned before Hashem, committing never to do so again. His motivations and past experiences that are the underpinnings of his actions are never mentioned. If the psychological principle is well-founded, failing to address the underlying issues ensures that the behavior will be repeated. Why is the root of the problem not addressed? Do our Sages not agree with the entire concept of psychoanalysis?

The Talmud states that Shaul, who erred with one transgression, was sentenced to death by the Heavenly court and had the Monarchy removed from his family. David, who erred on two occasions, was given a reprieve, allowing the Monarchy to endure within his family. David was held accountable for having taken Bas Sheva away from her husband Uriah and for taking a head-count of Bnei Yisroel, which is prohibited by Law, and resulted in the death of seventy thousand men.³ Both of these acts of commission appear to outweigh the sin of Shaul, who was overly compassionate, sparing the life of Agag the Amalakite king and the Amalakite livestock, an act of omission.⁴ The Maharsha questions why David was dealt with preferentially when his transgressions appear to be of greater severity than Shaul’s.⁵

After the sin of Bas Sheva, Nosson the prophet approached David, rebuking him for his transgression. David responded “chatasi laHashem” – “I have sinned to Hashem”.⁶ Shaul too, when rebuked by the prophet Shmuel, replied “chatasi ki avarti es pi Hashem” – “I have sinned, violating Hashem’s word”.⁷ Although there appears to be no difference between the contrition of Shaul and that of David, the answer lies in Shaul’s subsequent words, “ki yareisi es ha’am va’eshma b’kolam” – “for I was fearful of the nation, bowing to their demands”.⁸ Whereas David simply stated “I have sinned”, Shaul attempted to offer a reason for why he acted in the way that he did, claiming that it was due to the pressure of the people. By attempting to offer an excuse, Shaul was abrogating his responsibility for the transgression. The most important element of Teshuva is accepting complete responsibility for our actions and not attempting to shift the blame. David was therefore offered a reprieve, having repented completely, while Shaul was not, for his penitence was lacking.

Focusing upon past experiences and connecting them to present behaviors often leads to the abrogation of responsibility. The Torah wants us to focus only upon our actions when doing Teshuva, since we are expected to take complete responsibility for the transgressions we have perpetrated. Any attempt during the Teshuva process to identify the behavior as a manifestation of a past experience is, in actuality, an attempt to mitigate blame for our actions. Therefore, the Rambam includes the principle of free choice in the Laws of Teshuva, for it is the ability to choose right from wrong that holds us completely accountable for our choices. Having proclivities or propensities from past experiences does not affect our ability to choose the right course of action. Past experiences or personality traits only make it a greater challenge to do the right thing; a person does not have the right to say that he acts the way he does because that is who he is. Unless a person meets the Halachic criteria that renders him legally incompetent to make decisions, he must hold himself completely accountable for all his decisions.

Psychological analysis can be beneficial when used to determine a person’s challenges and the way in which he should address them. But, when used to deflect responsibility, it is harmful, for the behavior becomes entrenched within the person and creates excuses for his actions.

The Talmud teaches that there are two forms of “refu’ah” – “healing”, the healing of sickness and the healing that follows Teshuva, as is stated in the verse “veshav verafa lo” – “and he will repent and he will be healed”.⁹ It is generally understood that this form of healing addresses the healing for the damage to our souls which is caused by the sins that we perform. However, this healing can also be understood as the healing that Hashem affords us after Teshuva, to remove those underlying forces which created our propensity to act in a sinful manner.

During the ten days of repentance, Hashem, who is our Healer, is closer to us and waiting for us to call upon Him. Therefore, during this time it is easier to remove the underlying causes of our malevolent behavior. Hashem will remove these causes, as long as we take complete responsibility for our actions.

1.Yad Hilchos Teshuva 2:6 2.Yad ibid Chapter 5 3. Yuma 22a 4.Shmuel I Chapter 15 5.Yuma ibid 6.Shmuel II 12:13 7.Shmuel I 6:24 8.ibid 9.Megilla 17b

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The Covenant and Remembrance

Parshas Netzavim Vayeilech

Posted on August 28, 2013 (5773) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

These final parshiyot of the Torah always coincide with the approaching end of the old year and the beginning of the new year. This is in line with the contents of these parshiyot which contain the review of Moshe’s career as the leader of Israel and of his life and its achievements. So too does the end of the year demand of us a review, if not of our entire past life at least a review and accounting of our actions during the past year.

Moshe’s review is really the main contents of the book of Dvarim itself. Though it recalls historical and national events, there is no doubt that Moshe himself is the central figure of the book. He records for us his personal feelings and candidly admits as to his disappointments and frustrations. But he never departs from his central mission of reminding the people of Israel of the unbreakable covenant that has been formed between them and their Creator.

That covenant is renewed again in this week’s parsha. It is no exaggeration to assert that it is constantly renewed and at the year’s end we are reminded of this automatic renewal. That is the essential essence of remembrance that characterizes this special season of the year. For remembrance brings forth judgment and accountability and leads to an eventual renewal of spirit and faith.

Moshe reminds the people that the future is also contained in their remembrance and observance of the covenant. All the generations past, present and future are bound together in this covenant of accountability. And through this process, the mortal Moshe gains immortality, as all of us can acquire this immortality through our loyalty to the covenant.

Moshe at the end of his life has in no way lost his acumen, strength or vision. He leaves this world in perfect health and free of bodily ailments and restraints. Yet he tells us in this week’s parsha that he “can no longer go forth and return.” For humans exist by the will of G-d and when that will decrees the end of life then the human being will cease to function on this earth. Who can claim greater merits in this world than Moshe had? Yet the hand of human mortality struck him down.

Part of the great lesson of Torah is that life continues without us necessarily being present. Moshe sees far into the distant future but knows that he will not be present to see those events actually unfold. He harkens back to the covenant of remembrance as being the instrument of his continuing presence throughout all of Jewish history. As long as the covenant is remembered and observed, Moshe is still present with Israel.

It is this covenant that defines us as a people and even as individuals. Our relationship to it is under constant heavenly review. It should be self-evident that for our part we should enthusiastically renew our allegiance to it at this fateful part of our life and year.

Shabat shalom

Rabbi Berel Wein

Our Doting Father

Parshas Vayeilech

Posted on October 7, 2005 (5766) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

 “Moshe went and spoke these words to all of Israel. He said to them, ‘I am one hundred and twenty years old today; I can no longer go out and come in, and G-d has said to me, “You shall not cross this Jordan.”‘” (Devarim/Deuteronomy 31:1-2)

One might think that Moshe’s inability to go out and come in was a sign of waning strength, but the Torah states upon his death that “his eye did not dim and his moisture did not leave him.” (ibid 34:7) Thus, Rashi explains, Moshe’s statement was “I am not allowed, for the authority was taken from me and given to Yehoshua (Joshua).”

But why must Rashi note that the permission was transferred to Yehoshua? Modeling the Torah’s precision to measure every letter, to state only that which is absolutely necessary, Rashi does not simply include interesting morsels of extra information. Was it not the case that Moshe could not enter the Promised Land because permission was denied him, irrelevant of to whom it was granted or even if it was granted to anyone else?

No. Rabbi Moshe Feinstein (1) explains that these “extra” words in Rashi actually inform us of an important lesson in Divine providence. G-d could not take away permission from Moshe unless there was a Yehoshua to whom the responsibility could be passed, because G-d does not leave the Jewish people without leaders. Indeed, throughout Jewish history, notes Rabbi Feinstein, there have always been Torah scholars to serve as leaders and role models for the Jewish Nation. Each successive generation of leaders, one step further removed from the glory of the Sinaitic Revelation, may be of slightly lesser excellence than their predecessors, but we are assured that G-d will never leave us leaderless to navigate the great wilderness called life.

This is a very comforting thought, for we live in a day when another of G-d’s promises is self-evident. “But this people will rise up and stray after the foreign gods of the land, in whose midst it is coming, and it will forsake Me. My anger will flare against it on that day and I will forsake them; and I will conceal My face from them and they will become prey and many evils and distresses will encounter it.” (ibid 31:16-17) For 2000 years our people has endured this painful prophecy. But our survival is proof that while G-d is concealed, He has not divorced Himself from us. We are still His children, and He awaits the day He can fulfill another prophecy. “And you will return to G-d your L-rd and listen to His voice according to everything that I command you today. Then G-d your L-rd will return your captivity and have mercy upon you and He will gather you in from all the peoples to where G-d your L-rd has scattered you.”

Now, during these days between Rosh Hashana and Yom Kippur, as we contemplate our relationship with Him and our next steps to strengthen our connection, we see that – hidden as He is – He has, as He promised, always provided us with leaders to model, to guide, to cajole. This reminds us that He is still there for us, looking out for our well-being, tending to every blessed detail in our lives, waiting for our return.

Have a Good Shabbos and a Sweet, Happy and Healthy New Year!

School of Soft Knocks

Parshas Vayeilech

Posted on June 7, 2002 (5756) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

Parshas Vayelech has Moshe handing the reign of power to his beloved disciple Yehoshua, who now will grasp hold of the destiny of the Children of Israel. Moshe does not leave him without first guiding him through the difficult mission of leadership. At the end of Parshas Vayelech, (Deuteronomy 31:7), “Moshe summoned Yehoshua and said to him before the eyes of all Israel, ‘Be strong and courageous and do not be broken before them, for Hashem your G-d — it is he who goes before you.'”

The Torah does not specify what “strong and courageous” actually means. I conjured my own visions of how to be strong and courageous when dealing with a “stiff-necked” nation. It entailed exacting demands and rigid regulations. The Medrash, however, offers a totally diametric explanation.

The Yalkut Shimoni, a compendium of Midrashim compiled in the Middle Ages, discusses a verse in Hoshea. “Israel is but a beloved lad and in Egypt I had called them my child.” It quotes the verse in Deuteronomy 31:7, and explains the words “strong and courageous.” Moshe explained to Joshua, “this nation that I am giving you is still young kids. They are still young lads. Do not be harsh with them. Even their Creator has called them children, as it is written, (Hoshea 11:1) “Israel is but a beloved lad.”

Can the Midrash find no better words to translate the phrase telling Joshua to “be strong and courageous” other than be patience and understanding? In which way does forbearance show strength? How does courage translate as tolerance?

In the years of World War I, a young student who was fleeing the war-ravaged city of Slabodka sought refuge in Tiktin, a village near Lomza, Poland. A prodigious Torah scholar, he compensated for room and board by becoming a simple cheder teacher. He gave his lecture in a small schoolhouse, but the townsfolk were quite suspicious. There were no shouts from inside the one-room schoolhouse as it was with other teachers; the boys seemed to be listening. Rumor had it that the young man even let the children play outside for ten minutes each day in the middle of the learning session.

They decided to investigate. They interrupted his class one morning and were shocked. The kanchik (whip) used by every cheder-Rebbe was lying on the floor near the trash bin. Upon interrogating the children the parents learned that this radical educator never used it.

Outraged, the townsfolk decided to call a meeting with their Rabbi to discuss the gravity of the situation. Who knows what ideas a teacher who would not use the kanchik was imbuing in our children? They worried.

The local Rabbi pointed to a picture of Rabbi Isaac Elchonon Spector, the leader of Lithuanian Jewry. “Do you see that picture of the Kovno Tzadik?” He asked the townsfolk. “One day thousands of homes across the world will have this young man’s picture hanging on their walls.”

The elderly Rabbi was right. The young man became the leader of a generation, teacher of thousands and dean of Yeshiva Torah Vodaath. It was the beginning of, Rabbi Yaakov Kamenetzky’s career in education.

Moshe, the guide and architect of Jewish leadership, was empowering his disciple with a message of guidance. The words “be strong and courageous” embodied leadership of love and understanding. One cannot talk of forbearance and patience without talking of strength and courage. But more important: one cannot show true strength and courage if he is not patient and understanding.

Dedicated by Mr. & Mrs. Armand Lindenbaum in loving memory of Nathan Lindenbaum

Good Shabbos!

Copyright © 1997 by Rabbi M. Kamenetzky and Project Genesis, Inc.

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Family Values

Parshas Netzavim Vayeilech

Posted on September 15, 2017 (5777) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

We have heard a great deal recently about family values. For a while, the phrase was mocked and ridiculed. Then it enjoyed a shift in popularity, and everyone claimed to be its champion. Today, it is universally acknowledged in our society that family values are important. But what exactly are family values, and how are they to be transmitted to our children? These questions remain points of serious contention.

Let us look into this week’s portion to see what the Torah has to say about this subject. The Jewish people are standing on the Plains of Moav, about to enter the Land of Israel. Moses, however, knows that he will not enter the Land and that he is about to die. “I have placed before you life and death, blessings and calamity,” he admonishes the people from whom he will soon be parted, “and you shall choose life, in order that you may live, both you and your children.” (Deuteronomy 30:19)

These words are a veritable enigma. Why did the Jewish people need to be instructed to “choose life”? What sane person, when presented with a choice between life and death, would not choose life? And how would “choosing life” ensure that their children would live as well? Wouldn’t the children be presented with the same choices as their parents?

The famous medieval commentator Rabbeinu Yonah of Gerona, author of the classic Shaarei Teshuvah, explains that our decision to embrace the values of the Torah should not be based solely on our obligation to G-d to obey His will. Rather, we should embrace it with a profound appreciation of its awesome power and eternal truths. We should appreciate fully that the Torah, which is the Word of the Creator of the Universe, is the true source of life – the only source of life. He goes on to explain that the importance of developing this outlook with regards to developing a relationship with G-d is not only in order to ensure that we have the proper attitude. It is to raise us to a higher level, to make us servants who serve their lord out of exuberant joy rather than sullen obedience.

With this in mind, a great sage explained how “choosing life” affects one’s children. If parents fulfill their obligation to G-d as if it were a burden upon them, the children may choose to do even less. However, if children see their parents living by the wisdom and guidance of the Torah with joy and enthusiasm, the children will associate their precious Jewish heritage with the essence of life itself. Then they too will “choose life.”

There was once a noted scholar who taught many disciples and received people from early morning until late at night. To his great disappointment, however, his son was wild and displayed little interest in his studies. Down the street lived a simple shoemaker whose son was a budding young scholar. One day, the scholar paid the shoemaker a visit.

“Tell me, my friend,” he said, “what do you do that has earned you such a fine son? I want to learn from you.”

“It is very simple, rabbi,” said the shoemaker. “Friday night, you come to the table exhausted from your holy efforts. You rush through the meal, give the children a few minutes of your time and go to sleep. On the other hand, the highlight of my whole week is Friday night when I can linger over the meal, sing songs with my family and review the events of the week in the light of the wisdom of the Torah. The spirit of Shabbos is alive in my home, and my children love it.”

As we face the new year, let us take these lessons to heart. Family values begin with ourselves. If we know what to value in life, if we appreciate the priceless gifts of the Torah, our own enthusiasm will automatically be transmitted to our children. And when they are presented with the awesome choices of this week’s Torah portion, they will undoubtedly “choose life.”

Text Copyright © 2009 by Rabbi Naftali Reich and Torah.org.

Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.

 

 

A Benevolent Curse

“You are standing today, all of you…” (29:9)

Rashi relates that after the terrible curses recorded in last week’s parsha, Bnei Yisroel are petrified. Therefore, Moshe calms them by stating “atem nitzavim hayom” – “you are all standing here today{1}.” It is impossible that Moshe is claiming that since Bnei Yisroel are still alive, the curses are not as terrible as they may seem, for in that case he would be questioning the efficacy of the curses. How then, does the fact that Bnei Yisroel are standing here allay their fears?

The Midrash Tanchuma at the beginning of this week’s parsha states that when Hashem punishes the wicked they do not recover, yet the righteous always recover from their punishment{2}. Would this not be obvious, being that the wicked receive harsher punishments than the righteous? However, the Midrash addresses this problem, citing a verse from Malachi which states that only one barrage of arrows will decimate the wicked, while the entire batch of arrows will not overcome the resilience of the righteous{3}. The Midrash is emphasizing that the difference between the wicked and the righteous in their ability to withstand punishment is not the severity of the blow; on the contrary, the righteous receive harsher punishments. How then, are the righteous able to survive, while the wicked perish?

In addition to allowing us to earn a place in the World to Come, observing mitzvos serves another purpose; a mitzva gives a person a sense of reality in this world as well. When a person performs more mitzvos, his vitality and will to survive are strengthened. A person with a strong will to survive is more capable of overcoming life’s adversities. Transgressions create within a person a despondence for life, a feeling that life is transient. The wicked, who lack the resolve to live, cannot cope with the failures they encounter in life, and collapse from these challenges. The righteous, who are driven and motivated to live, possess the strength to endure all of life’s adversities. The same holds true for relationships; a person’s ability to overcome the difficulties which might arise within a relationship is commensurate to the extent that he is driven to maintain that relationship. In contemporary society we lack confidence in most of our relationships, which explains why, at the first sign of adversity we dissolve them.

Bnei Yisroel approach Moshe terrified by the immense burden they feel from the horrific curses they have just heard. Moshe responds by telling them that they have the wrong perspective concerning the nature of a curse. Reward and punishment represent the extent to which a relationship either exists or has been dissolved. A curse reflects Hashem’s desire for a relationship to endure. The curse is the tool which Hashem uses to coerce and cajole Bnei Yisroel into appreciating their relationship with Him. The very existence of curses proves that Hashem will stop at nothing to assure that Bnei Yisroel appreciate their relationship with Him, and that He will not abandon this relationship. Therefore, Bnei Yisroel standing before Moshe, alive and well, indicates that their relationship with Hashem is in good standing; even if there will be times when they will be subjected to the curses, they should take solace in the fact that the curses themselves are indicative of Hashem wanting the relationship to endure.

1.29:9
2.Tanchuma Nitzavim 1
3.3:6

 

 

Moses’s Legacy Goes On

Parshas Netzavim Vayeilech

Posted on September 21, 2011 (5771) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Moshe can no longer lead the Jewish people. He informs us that he is no longer allowed “to forth out or to come in.” He whose eyes did not dim even in death is now shorn of his superhuman powers and subject to the mortality that faces us all. At that moment Moshe does not wallow in sadness nor does he seem to review in detail his life’s achievements and the disappointments that occurred in his lifetime of greatness.

He expresses no regrets and voices no complaints. He does not refer to those who persecuted him, injured his pride, questioned his worth or doubted his words. Rather his whole focus is on the future of the Jewish people. He points out that their future failings will clearly lead to tragedy and defeat but never to complete destruction. He cautions them against falling into the trap of adopting new ideas and mores simply for the sake of change or newness.

He makes it abundantly clear that the covenant of Israel with G-d and His Torah contains no escape or cancellation clauses. The bond is an eternal one. He sees the future and continues to look forward to new generations and recurring challenges. To the end he remains the leader and not the historian, the teacher and not merely the observer.

It is the presence of this implicit spirit of innate optimism, even in the face of known problems and Jewish failings, which characterizes Moshe’s relationship with the Jewish people and his guidance of Israel through all of its generations. That is why “there arose none like Moshe” in all of Jewish history.

The Torah teaches us “Vayelech Moshe” – Moshe went and walked and proceeded. Immediately thereafter the Torah records for us that Moshe said “I cannot go forth or return any longer.” So which is it? Did Moshe walk forth and proceed or did he remain housebound and passive. It is obvious that Moshe’s inability to go forth and return describes the physical limitations placed upon him on his last days on earth.

But “Vayelech Moshe” – Moshe’s goings and comings are the spiritual guidance and moral vision that he invested in the Jewish people that remain vital and active in all later generations of Israel even after Moshe’s passing. Leadership and inspiration is rarely judged by physical criteria.

Franklin Roosevelt was afflicted with polio before he rose to become the president of the United States. He certainly is to be reckoned as one of the strongest and most influential presidents in American history though he could not physically go forth or come in. If we see this truism in the life of a “regular” human being such a Roosevelt, how much more so is this obvious in the life and achievements of the superhuman Moshe.

Vayelech not only means that Moshe once went but it also implies grammatically in Hebrew that Moshe is still going forth. The Jewish people are still guided by Moshe’s Torah and teachings and his spiritual legacy continues to inspire and instruct. As long as there are Jews in the world, Moshe will continue to go forth and come into our hearts and minds.

Shabat shalom,

Rabbi Berel Wein