It’s Never Too Late

Parshas Netzavim

Elul / Rosh Hashanah

Posted on September 28, 2005 (5765) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

“See – I have placed before you today life and good, and death and evil…and you will choose life so you will live, you and your offspring.” (Devarim/Deuteronomy 30:15,19) As Moshe cajoles the Jewish Nation one last time – for it was the morning of the day he would die – to maintain their G-d consciousness and remain true to their covenant, he reminds them of the consequences of their decisions. At the start of the narrative Moshe made clear that that day’s commitment was a renewal of the covenant of old. Why did he need to reemphasize that this essential choice between good and evil is being made “today”?

Rabbi Moshe Feinstein (1) explains that every day we have the choice of two paths to pursue, and that day’s decision is wholly independent of the past. One who has made spiritually corrosive, unhealthy decisions throughout life can (and should) choose that today’s decisions will be growth oriented, spiritually nourishing and healthful. Likewise, one whose decisions have been spiritually productive cannot rely on past performance to guarantee future results. On any given day, the path of evil is still present as a very enticing option; every day must have an active decision to live with G-d consciousness. Further, when one has a child, the educational and instructional process, from the child’s earliest days, must be rooted in and enriched by spiritual nourishment.

As we approach Rosh Hashanah we are easily dejected when we recall our growth goals of the past as our limited success in meeting them over time. But we must remember who we are: “You are children to G-d, your L-rd.” (ibid 14:1) When a rebellious subject of a king desires to return to the kingdom the king may opt to punish the transgressor before restoring his citizenship. But a wayward child who returns is welcomed by his parents with open, loving arms. Our Father awaits us…it is we who must so choose.

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

(1) 1895-1986; Rosh Yeshiva/Dean of Mesivtha Tifereth Jerusalem in New York City; the leading Halachic/Jewish legal decisor of his time and one of the principal leaders of Torah Jewry through much of the last century

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Text Copyright © 2005 by Rabbi Pinchas Avruch and Torah.org.

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

 

Personal Business Plan

Parshas Netzavim Vayeilech

Posted on September 9, 2004 (5764) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

By Rabbi Shlomo Jarcaig

“For this mitzvah (Divine commandment) that I command you today, it is not hidden from you and it is not distant…Rather, the matter is very near to you, in your mouth and in your heart, to perform it.” (Devarim/Deuteronomy 30:11-14) Ramban (1) explains that, “this mitzvah” is referring to the mitzvah of Teshuva, regretting one’s misdeeds and resolving to return to G- d’s path. On the Shabbos before Rosh Hashana, our Day of Judgment, we remind ourselves that it is never too late to repent. “The matter is near to you.to perform it”: everyone is capable.

Rabbi Chaim Shmulevitz (2) asked, “If the mitzvah is so easy, why don’t most people do it?” Even among those who believe that they are being judged, many do not exert much effort to change their ways and improve. Rabbi Shmulevitz explains that people allow the force of habit and natural complacency to prevent them from changing. Many people are completely unaware of their flaws simply because they never stopped to take an objective “personal inventory” of actions and attitudes. Over time, even the bad of which we are aware finds justification, and we do not appreciate how much we have changed as a result of it. When we are unaware of or unconcerned about our wrongdoings, we cannot do teshuva for them.

In the business world, it is common to periodically reexamine progress, to analyze ones successes and failures. By doing so, successful businesses identify methods to improve and grow the company. A relatively small investment of time and effort in this way produces a bounty of substantive results. This is no less true for the business of G-d consciousness. When we set aside the time to think about our actions, we may find that we are being selfish, impatient, critical, short-tempered, or performing mitzvos by rote without the appropriate sincerity. Once we realize what the problems are, we can plan and consult to chart the path to improvement and change.

We can and must change. When we strive and expend the effort, we will emerge different people. Through the transformation we create and in the merit of our efforts, may we all be inscribed in the Book of Life.

Have a Good Shabbos!

Say Thank You

Parshas Ki Savo

Posted on September 19, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

Saying thank you is one of the basic courtesies of human interaction. Though elementary and straightforward, it is often forgotten or neglected. In saying thank you, we are acknowledging that we are dependent upon the goodness and consideration of others and that we are not completely in control over events and even of our own decisions in life.

In traditional homes, both Jewish and general, some of the first words that children are taught are “thank you,” “please” and “ may I.” In fact, these words are the building blocks of civilized behavior and of being able to get along peacefully and gently in this world. But because of our egotististical nature, as children and later in life as adults, we resent the necessity of having to use these words and to thereby acknowledge our dependence upon others.

It is always ironic that we expect expressions of gratitude from others but are very sparing in granting them ourselves. If this be true, as I feel it is in families and among other relationships, it is also true regarding our relationship to our Creator. The Torah refers to the lack of gratitude as a cardinal sin of personality. It is based in arrogance and a false assessment of one’s place in the world. Therefore, Judaism stresses humility, for only in humility can one expect to find expressions of gratitude.

The Torah reading of this week begins with the necessity for expressions of gratitude for the blessings of a bountiful harvest and the first fruits of the agricultural year. These fruits were to be brought to the Temple in Jerusalem as an offering to the priests serving there and as an acknowledgment of appreciation to G-d for having provided this bounty to the farmer.

There is no question that the farmer invested a great deal of effort, sweat and toil in bringing his crops to fruition. Because of this effort and the investment on the part of the farmer, there is a temptation that he will view these new fruits as an entitlement. For after all, he was the one who devoted the time and effort necessary to produce them. There is a danger that he will forget that there really are no entitlements in life and that one has to say thank you for everything that is achieved, though ostensibly we have labored to achieve this much desired goal.

Rather, it is incumbent upon the farmer to thank his Creator for the land and the natural miracles that occurred daily in the production of food, grain and fruit. As the old year winds down, we should all remember to say thank you for life, goodness and family, and pray that the new year will bring us more of the same.

Shabbat shalom

Rabbi Berel Wein

 

We Need Lots of Help!

Parshas Ki Savo

Posted on August 26, 2010 (5770) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

Then you shall call out and say before HASHEM, your G-d, “An Aramean tried to destroy my father. He descended to Egypt and sojourned there, few in number, and there he became a nation great, strong and numerous. The Egyptians mistreated us and afflicted us, and placed hard work upon us. Then we cried out to HASHEM, the G-d of our forefathers, and HASHEM heard our voice and saw our affliction, our travail and our oppression. HASHEM took us out of Egypt with a strong hand and an outstretched arm, with great awesomeness and wonders. He brought us to this place and He gave us a Land flowing with milk and honey. And now behold! I have brought the first fruit of the ground You have given me, O HASHEM!” And you shall lay it before HASHEM, your G-d, and you shall prostrate yourself before HASHEM your G-d. (Devarim 26:5-10)

Everyone bringing a first fruit to the Cohen is required to make this protracted declaration year after year. By the second or third time we can imagine that the person reciting these same words that comprise a good portion of our Haggadah is going to be learning little about our history that he didn’t already know. Then what’s the point of repeating this speech over and over and over again?

The Ribnitzer Rebbe ztl. was widely known for his ability to facilitate miracles. The story was related to me just this week that a certain Dr. Goldstein from Queens, an ear, nose, and throat specialist was visited by a family that had a girl that was stricken with classic deafness for which there is no known cure. The Doctor would have dismissed them without any medical attention but they insisted that the Ribnitzer Rebbe had sent them to him for a treatment and a cure. So to only to appease their persistence he prescribed a regimen of vitamins and sent them on their way.

Within a short period of time the parents received a surprising phone call from one of the teachers at the special-school for the deaf the girl had been attending. It seems she started to exhibit signs of being able to hear. When it was verified that she could in fact hear, everyone was amazed, and Dr. Goldstein was crowned with the credit for his healing prowess.

Word spread that Dr. Goldstein could, indeed cure deafness. He was then faced with a steep legal challenge. Since he had honestly deflected all credit he was charged with withholding treatment which is a crime. He had to prove in a court of law that he had offered the girl no more than a placebo. Ultimately the real cause of the cure, by default was legally credited to the miraculous powers of the Ribnitzer Rebbe, and so it was duly recorded.

Years later Dr. Goldstein received a call from the Gabai- attendant of the Ribnitzer Rebbe requesting a home visit for Rebbe to assist him with a problem that he was having with his hearing. After administering whatever needed to be done the Dr. asked the Ribnitzer the obvious question. “Why didn’t the Rebbe, who was able to make miracles happen, heal himself from his own ear ailment?”

The Rebbe quoted the Talmud (Brochos 5B) where it says, “A prisoner cannot remove himself from prison!” There it tells about Reb Yochanon who had relieved others of their pain and yet required the help of someone else to alleviate his. What we do for others, often we cannot even do for ourselves. Sometimes a doctor needs a doctor, a lawyer may need a lawyer, and a psychiatrist needs a psychiatrist.

There are multiple versions of the same bad joke about the fellow who was looking frantically for a parking place in New York so he could be on time for a million dollar business deal. So desperate he became that he called to HASHEM and promised, “I’ll give half the profits to charity if I just get a parking place to be on time!” Just at that moment, magically, a car pulls out from a prime parking place and after quickly maneuvering into the spot he exits the car in a hurry and addresses G-d once again stating boldly, “It’s OK G-d! I didn’t need Your help! I worked it out myself!”

So great is the tendency for a person to gobble up credit, and cut G-d out of the deal, whenever anything goes well, an entire history lesson is in order to remind us repeatedly of what we know already, though it’s hard to admit. We couldn’t have gotten out of Egypt or High School on our own. To reach this place n’ time we needed and we need lots of help!

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

“Grind it out”

Parshas Ki Savo

Posted on September 8, 2017 (5777) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The explicit descriptions of the disasters, personal and national, that make up a large portion of this week’s parsha raise certain issues. Why do Moshe and the Torah paint such a harsh and unforgiving picture of the Jewish future before the people? And if we expect people to glory in their Jewishness, is this the way to sell the product, so to speak? We all support the concept of truth in advertising but isn’t this over and above the necessary requirement?

The fact that the description of much of Jewish history and its calamitous events related in this parsha is completely accurate, prophecy fulfilled to the nth degree, only compounds the difficulties mentioned above. But in truth, there is clear reason for these descriptions of the difficulties inherent in being Jewish to be made apparent.

We read in this book of Devarim that G-d poses the stark choices before the Jewish people – life or death, uniqueness or conformity, holiness or mendacity. Life is made up of choices and most of them are difficult and fateful. Sugar coating the consequences of life’s choices hardly makes for wisdom. Worse still, it erodes any true belief or sense of commitment in the choice that actually is made.

Without the necessary commitment, the choice itself over time becomes meaningless. The Torah tells us that being a Jew requires courage, commitment, a great sense of vision and eternity and deep self-worth. So the Torah must spell out the down side, so to speak, of the choice in being Jewish, The folk saying always was: “It is difficult to be a Jew.” But, in the long run it is even more difficult and painful, eventually, for a Jew not to be a Jew in practice, thought and commitment.

According to Jewish tradition and Halacha, a potential convert to Judaism is warned by the rabbinic court of the dangers of becoming Jewish. He or she is told that Jews are a small minority, persecuted by many and reviled by others. But the potential convert also sees the vision and grandeur of Judaism, the inheritance of our father Avraham and our mother Sarah and of the sheltering wings of the G-d of Israel that guarantee our survival and influence. The potential convert is then asked to choose whether he or she is willing to truly commit to the project.

Without that commitment the entire conversion process is a sham and spiritually meaningless. And the commitment is not really valid if the downside, so to speak, of being Jewish is not explained and detailed. Judaism is not for fair-weather friends or soldiers on parade. The new phrase in the sporting world is that the players have to “grind it out.” Well, that is what being Jewish means – to grind it out, daily, for an entire lifetime.

The positive can only outweigh the negative if the negative is known and defined. Those who look for an easy faith, a religion that demands nothing, who commit to empty phrases but are never willing to pay the price of practice, adherence and discipline will not pass the test of time and survival that being Jewish has always required.

Shabat shalom,

Family Friction

Parshas Ki Seitzei

Posted on September 12, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

This week’s Torah portion deals with many different issues of human behavior and family relations. We are all aware that the relationships between parents and children, as well as between other relatives in the same family are often difficult ones and fraught with potential danger, frustration and even tragedy. People within a family are very capable of disliking and even hating one another despite their biological and social connection. This is because in the basic family structure there exists a bond of love between the members of the family that is natural and quite strong. And any time strong love is present, the possibility of strong hate always lurks in the background.\

Precisely because children love their parents, they feel justified in holding them to unrealistic standards of behavior and attitude. And since parents often fall short of such absolute perfection, the resentment towards them can become so great as to lead to awful family disputes. Hard statistics reveal that most murders occur between perpetrators and victims who are related or know each other well. These family members have experienced disappointment and often complain of severe mistreatment.

There are many current theories as to how to properly raise children and create tranquility and harmony within the family unit. But, as is true in almost all areas of life, one size does not fit all, and it is difficult to fit each separate case into any general rule. Because of this, it is obvious that every family must sort through relationships and affairs individually. Very rarely if ever can any outside source, no matter how wise or professional, solve the problems and workings of the family unit.

From the narrative that appears regarding the rebellious son – a narrative that according to one opinion in the Talmud is to be treated only as a metaphor – it is clear that we are being taught that there are instances when no logical or rational solution is present or possible. It is difficult for us in our time, when we have unlocked so many doors regarding the mysteries of science, technology and medicine to have to admit that there are basic human problems that exist within family relationships that we are powerless to solve on our own.

Later in the Torah we will read that that there are many hidden things in human life that only Heaven can deal with. We can only do the best that we can, to the extent that we are physically, emotionally and intellectually able. There is no question that this limitation upon our omnipotence is very frustrating especially to modern humans who believe that they are capable of everything.

By realizing that paradoxically we can accomplish more than we thought possible in times of difficulty, eventually we know that we must rely upon the G-d that infuses us with life, to help us solve all difficult situations and to accept G-d’s will.

Shabbat shalom
Rabbi Berel Wein

 

Relentless

Parshas Ki Seitzei

Posted on September 11, 2019 (5779) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level: Beginner

 

Of the seventy four mitzvos (Divine commands) recorded in this week’s Torah reading, three appear in the final three verses. “Remember what Amalek did to you, on the way when you were leaving Egypt…It shall be that when G-d, your L-rd, gives you rest from all your enemies all around, in the Land that G-d your L-rd gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the heaven – you shall not forget.” (Devarim/Deuteronomy 25:17,19). Because we are in an era which does not have a Bais Hamikdash (Holy Temple in Jerusalem) and the Jewish Nation is not living collectively in the Land of Israel, the central mitzvah – that of wiping out the Amalekite nation – cannot be fulfilled. What about the mitzvah of remembering? If the purpose of remembering is to facilitate the command to annihilate, does that mean that remembering is also not relevant at this time?

Rabbi Moshe Feinstein (1895-1986; Rosh Yeshiva/Dean of Mesivtha Tifereth Jerusalem in New York City; the leading Halachic/Jewish legal decisor of his time and one of the principal leaders of Torah Jewry through much of the last century) clarifies that the obligation to remember is very much incumbent upon us. We are obligated to remember the potential for evil inherent in every human being. Medrash Tanchuma (Ki Seitzei 9) relates that the Amalekites witnessed all that G-d did to extricate the Children of Israel from the tyranny of Egyptian bondage, but with a passionate contempt for G-d strove to demonstrate that the Jews were not invincible. G-d allowed Amalek to succeed because of sins of the Jewish nation, and Amalek knew that if they would succeed, the Jews would repent and avenge the attack in battle. Nevertheless, they STILL assailed the Jews because of the opportunity it offered to disgrace the Divine name. For this, the Medrash compares Amalek to one who jumps into a tub of boiling water, knowing that he will be severely burned, to merely succeed in cooling the waters within. Such evil is latent in the souls of everyone.

It is easy for us to believe, warns Rabbi Feinstein, that such evil is only in the hearts of the barbaric, that we must only concern ourselves with the “fine tuning” of our interpersonal relationships and our service of G-d. Not so. Seeing the descent of the Amalekites into such a spiritual abyss must create a cognizance that it can happen to anyone. We, too, must focus on our spiritual resolve in the areas of theft, murder and licentiousness. He concludes that in the Neilah (Closing) service of Yom Kippur (Day of Atonement) – in the waning moments of the holiest day of year, after countless hours of prayer, confession and repentance – we STILL need to implore that G-d grant us special assistance in “withdrawing our oppressive hand”. We are no less flesh and blood than Amalek and must never become complacent in the scrupulous attention given to any mitzvah. As Hillel taught, “Do not believe in yourself until the day you die.” (Pirkei Avos/Ethics of the Fathers 2:5) The Yetzer Hara (evil inclination) is a tireless foe.

The month of Elul that precedes Rosh Hashana (the Jewish New Year) is a time dedicated to introspection and taking spiritual inventory. While our focus is continued growth and strength in our relationship with the Creator of the Universe, we must appreciate that none of our past achievements are securely “ours”. But a tenet of the human experience is that life’s greatest pleasures – a thriving business, successful children, a strong marriage – demand the greatest effort. The battle with the Yetzer Hara (evil inclination) is fierce and relentless, but the reward – the most sublime pleasure available: a relationship with the Divine – could not be more worth it!

Have a good Shabbos!

Please forward your questions for Rabbi Avruch to RabbiAvruch@MilwaukeeKollel.org

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

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Copyright © 2002 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

 

Life Between the Cracks

Parshas Ki Seitzei

Posted on August 24, 2018 (5778) By Mordechai Dixler | Series: Lifeline | Level: Beginner

 

I was about 15 years old when I lost a Siddur (prayer book) on a backpacking trip near the summit of New Hampshire’s Mt. Washington, the highest peak in the Northeastern United States. It must have fallen out of my pocket at a pit-stop along the hike. After my return to New York, I had no dreams of seeing that Siddur again. Besides, it didn’t have much sentimental value to me, so it wasn’t a great loss.

Some time later, maybe a few months, I received a manila envelope in the mail addressed to me, and inside I was shocked to find my Siddur. The short handwritten note inside explained that the finder was hiking along the Mt. Washington trail and found this little book between the rocks with my address in it, and they thought I would want it back. This random kindness from a complete stranger left a strong impression on my 15 year old mind, and of course I wrote back a grateful reply.

The return of another’s property, even the smallest thing, can bring them so much joy.

It’s a Mitzva to return lost items, as detailed in this week’s Torah portion (Deut 22:1-3). From a careful reading of the verse — “VaHaSheivosa Lo” – “and you should return it to him” — the Talmud (Sanhedrin 63a) extends this commandment to healing others, returning their health and ability to live.

If this Mitzva applies to physical objects and physical wellbeing, then it surely applies to restoring a spiritual loss. As much as we value the things we own and our health, our greatest value is our spiritual life. We derive so much meaning from our relationships with others, and our relationship with G-d. Just like my prayer book, so many souls have fallen between the rocks. How many have become lost in the endless pursuit of the perfect house, the perfect job, the perfect car, and the perfect restaurant? People may not be in touch with the reality, but there is so much joy to be found in a spiritual experience, and a spiritual relationship with the source of all life and meaning, our Al-mighty Creator. (Based on Tiferes Shimshon)

“Lo Suchal L’Hisalem” – “We can’t hide and ignore (Deut 22:3)” what’s being lost in our culture of indulgence and diversion. True love to our friends and family, and even complete strangers, is expressed when we introduce them to a prayer, a Mitzva, and an inspiring or novel Torah thought. Have you perhaps read something on Torah.org that you appreciated, or that left an impression on you? Print it out for someone, or share it on social media. Take that extra step to return your friend’s most valued possession.

Persuaded by Ourselves

Parshas Shoftim

Posted on September 6, 2019 (5779) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words. (Devarim 16:20)

Bribery is a very powerful force. Even wise people can fall under its spell and even just words can become twisted. The Torah understands that we are not strictly logical creatures but rather we are psychological beings. The Torah describes it as a subtle blinding agent to be weary of.

I heard a story about a man who wanted to visit his friend who was sick on Shabbos. He wondered to himself if visiting him would be more of a disturbance and a burden or a relief. He discussed it with his wife but she had no clear way of knowing whether a Shabbos visit would cross the line of showing concern and enter the realm of being intrusive. Shabbos afternoon this man disappeared for many hours into the frigid and snowy day.

When he returned home covered in snow his wife asked about his friend’s welfare assuming that he had gone to visit his ailing friend. Surprisingly he told her that he had no idea how his friend was feeling. Puzzled, she asked him where he had disappeared to for so many hours. He told her that he had in fact taken a long trek to his friend’s house. Again she asked him about the man’s welfare and he told her that he did not enter to visit him. Then he explained his seemingly bizarre behavior. He said that since he was doubtful about whether or not it would be helpful to visit he was concerned that if he decided not to go from the comfort of his warm home where his shielded from the harsh wintry elements, perhaps his decision would not be based upon what is best for his friend but rather on his desire to stay warm and dry.

So he decided that it would be best, more honest of him, if he walked all the way to his friend’s home and from there he would decide what’s best. When he stood outside of the house he thought it more objectively and decided it was better not to disturb his sick friend on Shabbos! Now that shows a profound understanding of what bribery can do to the mind of a man.

The Mesilas Yesharim states, “…the material and physicality of this world – it is darkness of night to the eye of the intellect, and causes him to err on two fronts: Thus the simpletons walk confidently, and fall and are lost without having felt any prior fear…For they feel as secure as an edifice and they fall before having any knowledge whatsoever of the stumbling block. Now, the second error, and this is even worse than the first, is that [the darkness] distorts their sight until they literally see evil as if it were good and good as if it were evil. Thus they strengthen in clenching to their evil ways. For not only do they lack the [proper] vision to see the truth, to perceive the evil right in front of their eyes, but they also see fit to conjure up great proofs and convincing evidences to support their evil logic and false ideas.”

The mind of people is constantly being bribed and blinded. It helps for a person to be aware of this fact. If a person is truly blind, and he realizes it, he can seek help and find someone to advise him to navigate the darkness. The second type of blindness is far more dangerous. He’s worse than Mr. Magoo behind the wheel. Not only is he legally blind but he thinks he can see, and he’s drunk too with his false and self-serving idealism.

The Dubno Maggid told a Moshol of a man tramping through the woods and noticing all around him on trees high and low, there were bulls eyes, and in the center of the center of each bulls eye was an arrow shot with force. He became curious to discover who it is that can hit the center of the target every time. Then he met a chap with a quiver and a bow. He asked him, “Are you perhaps the author of all these center shots?” Proudly he nodded yes. Then he asked the marksman, “How do you manage to hit the center every time?” The man answered, “It’s really quite easy! First I shoot the arrow, and then I paint the bulls eye!”

He’s quite dangerous, but he sure knows how to make himself look and feel right. First one acts, however unjustly, and brilliantly justifies himself. Then he defies all standards of rationality and with genius rationalizes. It may be wise to not be so persuaded by ourselves.

 

 

 

All that Glitters is Not Gold

Parshas Shoftim

Posted on September 5, 2019 (5779) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

When the Torah tells us two things in practically the same breath, we can be sure that they are very closely related. Yet sometimes the connection is somewhat obscure, and we are completely dependent on the guidance of the Talmud to enlighten us.

In this week’s Torah reading, we are instructed to appoint judges of the highest integrity, people who are honest, upright and unwavering, people who would never consider taking bribes or otherwise corrupting the process of justice. Side by side with these laws is the prohibition against planting an asheirah tree, a species commonly worshipped in the pagan societies of the Near East.

What is the connection between these two apparently unrelated topics?

The Talmud tells us that the appointment of an unworthy judge is comparable to planting an asheirah tree.

Illuminating but not completely enlightening. The corruption of justice and idolatrous practices are both unarguably very grave transgressions, but how are they related to each other? What specific kinship places them on a common ground?

The commentators explain that the asheirah tree has marvelous natural beauty, as do all the other trees the Creator implanted in this world. But through their idolatrous practices, people have transformed this thing of pristine beauty into an abomination. Although the asheirah tree still retains its enchanting exterior, its very essence has been corrupted, and therefore, it is forbidden to plant such a tree. The Torah compares people to “the trees in the field.” People are also dominant and exceptionally beautiful fixtures on the natural landscape of the world. Some of them, endowed with special talents and abilities, are even more outstanding. They exude an aura of wisdom and integrity that seem to make them ideal choices to serve as the magistrates of society.

Beware, warns the Torah. Do not be taken in by exterior appearances. This seemingly ideal candidate for judicial office may be nothing more than an asheirah tree. If he is guilty of the slightest bribery or any other subversion of perfect justice, he has become an abomination, and all his cleverness, wisdom and charisma mean nothing.

A king was seeking a suitable candidate for a ministerial office which had become vacant. He invited a number of promising government officials to his palace for a conference on the pressing problems facing that ministry. The most knowledge official would be offered the post.

The king prepared a royal table for his guests, with the finest foods and beverages and an assortment of exotic fruits which could not be found anywhere else in the realm.

At the conference, one official in particular stood out among all the rest. He was a highly personable man who spoke with eloquence, wisdom and wit. His grasp of the issues and problems was exceptional, and the solutions he offered were clever and insightful. After an hour, it seemed a forgone conclusion that he would be chosen, but to everyone’s surprise, the king chose another man.

The disappointed candidate approached the king. “Your majesty, why was I passed over for the post? Am I not the most qualified by far?” “Take out what you have in your right pocket,” said the king.

The man flushed crimson. He reached into his pocket and pulled out a persimmon. “Your majesty, for such a minor matter I lost the post?” he said. “It is nothing but a tiny fruit that I wanted to take home to my family.”

“It is indeed a very minor thing,” said the king. “And if you had asked, I would surely have given you a basketful to take home. But when I saw you slip that persimmon into your pocket I knew I could never trust you.”

In our own lives, we are all impressed by the glittering people we encounter, people who sparkle with personality, wisdom, talent and extraordinary accomplishment. But those are not necessarily the best people. We wouldn’t buy a car without taking a good look under the hood. In the same way, we should not invest admiration in these glitterati without asking ourselves if there is true goodness behind the façade, if there is kindness, humility and integrity. Those are the qualities we should admire and emulate. Those are the qualities that will make us better people.

Text Copyright © 2008 by Rabbi Naftali Reich and Torah.org.

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

Less is More

Parshas Shoftim

Posted on August 10, 2010 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The pursuit of justice is never-ending and true justice in its ultimate sense is rarely if ever achieved. Is there any punishment that truly deals with murder or terrible physical or sexual abuse? Ultimate justice is located in a realm that we are not privy to nor do we understand in any fashion or way.

Yet in this week’s parsha the Torah demands that we continue in our pursuit of justice even though we may be aware that the ultimate goal is beyond our powers and abilities. The Talmud interprets this pursuit as being defined, in a practical manner, to finding the best possible court of justice to appeal to for justice.

There is no perfect court, for it is made up of fallible individuals, so the Talmud only advises us to find the best possible courts that exist at that time and place. It lists the recommended courts and leading justices of its day, but every generation has to continue its own search for the best courts and justice systems available.

The pursuit of justice is an unending one but one that is the most vital component of a positive and harmonious society. A society that does not respect or trust its judicial system and its judges to be fair and efficient eventually disintegrates into lawlessness and resulting dictatorship and oppression.

The rabbis of Midrash and Talmud commented regarding the opening verse in the book of Ruth which speaks about the era of the Judges of Israel after the death of Yehoshua, “woe to a generation that continually judges its judges negatively!” That is a warning that should be taken to heart equally by the judges of the generation and their public society.

Because of the difficulty that always arises in attempting to achieve any modicum of true justice in civil disputes – and with Jewish society, for good or for better, a litigious society – the Talmud advocated mediation and arbitration as being the better way to solve disputed monetary issues.

All lawyers in the United States are well aware of Lincoln’s statement that “a poor settlement of a case is still better than a good lawsuit.” Unfortunately, that does not appear to be a widely accepted tenet of behavior in the current increasingly aggressive methodology in the practice of law. Compromise forces us to acknowledge our imperfections and our inability to arrive at true and ultimate justice on our own.

The rabbis of the Talmud again stated that a good and fair court composed of pious scholars will be granted Divine assistance in rendering its decision in a case that actually goes to final trial and judgment. Even such a court cannot achieve ultimate justice by its own human means. Divine aid is required to approach a fair and equitable decision in judicial matters.

Since Divine aid is never guaranteed to any human endeavor, the rabbis strongly urged the idea of compromise and settlement for all issues in human dispute. The rabbis in Avot characterized the idea that “what is mine is mine and what is yours is yours” as possibly being a trait of the wicked people of Sodom. It allows no room to compromise and to move on in life. And, perhaps, that is the most practical type of justice – the idea of compromise and the realization that most instances in life less is more – that any human society can accomplish.

Shabat shalom.
Rabbi Berel Wein