Vaeschanan 5764 Volume I Number 38 מתוקים מדבש

Dei’ah, Binah and Haskel on the weekly parashah

RABBI MICHA BERGER Bemachashavah Techilah

udaism has numerous words for . When they reached Har They said to him: “Akiva, you have particular ideals; there is the HaTzofim [the first point from which consoled us; Akiva, you have consoled Jtzadik, the chasid, the ba’al one can see the Temple Mount] they us.” (Makkos 24a-25b) rent their garments. When they teshuvah, etc... But does it have a When Eliezer became ill, his reached the Har HaBayis, they saw a word for idealism itself – for the students went to visit him. He said to fox leaving the [site of] the kodesh ha- inherent value of a burning desire to them, “There is great anger in the kodashim [the innermost sanctum of pursue an ideal? world” [referring to Hashem’s giving the Temple]. They began crying, but This question is quite important. If power to the Romans]. They started to Rabbi Akiva laughed. there is no word for idealism in lashon cry, except Rabbi Akiva who laughed. hakodesh, neither in They said to him, “Why do you They said to him, “Why do you nor rabbinic idiom, how can we argue laugh?” He responded, “Why do you laugh?” He answered them, “And why that has such a value? cry?” do you cry?” They said to him, “Is it I think we can identify such a term. They said to him, “The site about possible that one sees the scroll of the And our story starts with R’ Saadia which it is written: ‘The foreigner who in pain, and we do not weep?” ’s analysis of laughter. approaches shall be put to death’ He responded, “It is for that reason (Numbers 1) – now foxes walk there, that I laughed. As long as I saw my I and we shall not cry?” rebbe, that his wine did not turn sour, It happened that Rabban Gamliel, He said to them, “Therefore I his flax did not get smitten, his oil did Rabbi Elazar Ben Azarya, Rabbi laugh. For it is written, ‘I called upon not spoil, and honey did not crystallize, Yehoshua and Rabbi Akiva were reliable witnesses – Uriyah the Kohen, I could say that perhaps ch”v rebbe walking along the road and heard the and Zechariah ben Yevarecheihu’ had received his world [now, not in the sound of the Roman masses from (Yishayahu 8:2). What does Uriyah world-to-come]. But now that I see that Pelitus, one hundred and twenty mil have to do with Zechariah – Uriyah rebbe suffers, I am happy.” [Rabbi away. They began crying, but Rabbi [lived] during the First Temple Eliezer] said to [Rabbi Akiva], “Did I Akiva laughed. [period], whereas Zechariah [lived] neglect any matter of the Torah [for They asked him, ”Why do you during the Second Temple [era]! which I now suffer]?” [Rabbi Akiva] laugh?” He said to them, “And you, Rather, the verse hinges the prophecy said to him, “Our rebbe, you taught us, why do you cry?” of Zechariah on the prophecy of ‘For there is no righteous man on They said to him, “These pagans, Uriyah. In [a prophecy of] Uriyah it is earth who does good without sinning.’ who bow to images and bring offerings written, ‘Therefore, because of you (Koheles 7:20)” (Sanhedrin 101a) to , dwell in security and Zion shall be plowed as a field,’ There are three famous stories of tranquility, whereas we – the house (Michah 3) and in [a prophecy of] the tears shortly after the fall of the [that is] the footstool of our God has Zechariah it is written, ‘There shall yet Temple in which R’ Akiva laughs: been burned by fire. Shall we not be old men and women in the squares upon hearing Romans on the attack cry?” of Jerusalem.’ (Zechariah 7) So long miles away, upon seeing foxes running He said to them, “It is for that as Uriyah’s prophecy was unfulfilled, in and out amongst the ruins on the reason that I laugh. If this is how it is I feared lest Zechariah’s prophecy will Temple Mount, and when he witnessed for those who violate His will, then all not be fulfilled. Now that Uriyah’s R’ Eliezer’s suffering from disease. the more so for those who perform His prophecy has been fulfilled, it is And in all three cases the Sages ask will! certain that Zechariah’s prophecy will why, how can he laugh at such an be fulfilled.” apparently inappropriate time? One time, they were ascending to 2 Mesukim Midevash II pekudim, Hashem appointing him to a but were blind. R’ Saadia Gaon defines laughter as higher role. On the opposite end of the the reaction people have to a sudden “Ivdu es Hashem besimchah – spectrum is the navi. He can see the realization of an underlying truth. Serve Hashem in/with simchah”5 is to inner truth. The Sifri writes6 that What qualifies as a punchline to a joke serve Him while keeping the ideal in Moshe Rabbeinu alone was able to say is a sentence that forces you to recast focus, a call to idealism. The person “Zeh hadavar” (this is the idea); other and reassess how you understood the who is oveid besimchah is yashar. He prophets only had “Koh amar story until then. The need for sudden- not only performs mitzvos, he not only Hashem” (“like this”, not “this”, G-d ness is why timing is so crucial to does so with the contentment of said). Moshe’s special prophecy was comedy. knowing that he is accomplishing a that of “Moshe avdi – My servant And so, when R’ Akiva suddenly higher purpose, but he is an eved, fully Moshe”, the one who was oveid saw a truth, he laughed. committed and subservient to that besimcha. But any prophecy can only ideal. come when the person is besimchah. R’ Saadia adds that “simchah” is This was a reason that Yitz- the kind of happiness most chak asked Eisav to bring him related laughter. “Yesharim” (straight ones), Rav game before blessing him, so According to R’ Samson Saadia Gaon continues, are those that the berachah could be Raphael Hirsch’s usual spoken prophetically. The 1 who see through to the inner truth. ability to see “koh” is from a \שמח\ , etymological rules would be a more intensive/ position of simchah. The latter, R’ There are three steps: the yashar .\שמה\ active form of Which brings us to Parashas Hirsch tells us, is the root from which works toward the underlying truth, Devarim’s7 and Megillas Eichah’s cry we get “sheim” (to name). Under- even if he is still struggling and “Eichah? – How can it be?” which the standing how something’s underlying searching for what that truth is. With Gemara relates back to G-d’s call to reality fits its relationship is comp- the perception of the truth comes Adam, “Ayekah? – Where are you?” arable to naming it. simchah bechelko, the happiness of knowing one’s role in life and of Hashem did not ask Adam only for his Ben Zoma tells us, “Eizehu ashir? location, but also “Where is your Hasamei’ach bechelko. – Who is everything that occurs to him. Last, there is the single-minded pursuit of ‘koh’, your ‘like this’, the ideal you wealthy? One who is samei’ach with pursue?” Without “zeh devar Ha- his lot.”2 The ashir is happy with what the eved, the person who lives only for that goal. shem”, without even “koh amar Ha- he has because he knows why he has shem” there can be no simchah, no ish what he does, and why he does not II yashar. Only the eichah of those who have what he does not. He understands For three of the four occurrences of refuse to see. The peh preceeds the why his lot is distinctly his. the alef-beis in Megillas Eichah, the ayin. The sin of the meraglim survived “Yesharim” (straight ones), Rav acrostics in chapters 2 through 4, the down to the generation of Yirmiyahu. Saadia Gaon continues, are those who letter peh precedes ayin. Why? “Mishenichnas Adar marbim be- see through to this inner truth, who relate this to the first simchah – when Adar enters, we in- head straight (yashar) for it without calamity of Tisha B’av, the meraglim crease our simchah.” Adar, the month taking detours or compromises. Which (the spies sent by the exodus of Purim, of seeing Hashem in the is why “Or zaru’ah latzadik, ulyishrei generation to ). They put their mundane, will necessarily cause an leiv simchah – A light is sown for the peh before their einayim, their mouths increase of simchah. “Mishenichnas Av righteous, and simchah for the before their eyes. But the meraglim did mema’atim besimchah – when Av 3 yesharim of heart.” Mitzvos are the not lie; they truly described what they enters, we reduce simchah.” Av is a means: “Pekudei Hashem yesharim, actually saw. There really were giants month of aveilus, of morning. Aveilus mesamchei leiv... – The appointments and strong walled cities and abnor- is being in a state of aval, of “but”. A of Hashem are yesharim, they bring mally large fruit, etc... time when simchah eludes us because 4 simchah to the heart....” The yashar What they lacked was simchah – we cannot reconcile the truth with the sees mitzvos not as duties, but as knowledge of the underlying truth. very real experience of tragedy, an Without that, the meraglim recon- experience that cannot be simply swept 1 See also R' Matisyahu Clark's "Etymological structed what they could from the under the rug or explained away. The Dictionary of Biblical Hebrew" evidence and reached a conclusion events confuse us, it is hard to feel 2 Avos 4:1 totally opposite from reality. They saw, 3 6 Tehillim 97:11 As quoted by on Parashas Matos 30:2 4 Ibid. 19:9 7 5 Tehillim 100:2 Devarim 1:12 Mesukim Midevash 3 G-d’s presence, and so the Shechinah Hashem’s statement to Avraham: calendar greater than and too is in exile. “because [only] from Yitzchak” – who Tu B’Av. Note that one is a return to is named for laugher! – “shall be called Hashem from something we did, the 10 IV your offspring.” other returning to Him after the in- comprehensibility of what He did. “Venomar lefanav shir chadash al V ge’ulaseinu ve’al pedus nafsheinu – This progression, from the “zeh Specifically on Tu B’Av, when we And we will say before Him a new hadavar” of Parashas Matos to the recover simchah after the Three song, on our freedom and the redemp- “Eichah?” of Devarim and Tisha Weeks, was when women tried to find tion of our souls.” (Passover Hag- B’Av, leads us to this week – Shabbos husbands. And each told their pro- gadah) Nachamu and Tu B’Av. spectives not to put the peh before the ayin but to look for the woman’s real Who says Hallel? Hallel is reserved The haftorah opens “‘Nachamu qualities. “Charisma is a lie, and for the revealed, the obvious, miracle. nachamu ami’, yomar E-lokeichem. – beauty is vain, a woman who has awe The daily hidden miracle does not get ‘Be comforted, be comforted, My for G-d – she shall be praised (tis- Hallel – it is not even allowed to get people’, your G-d will say.” halal).”11 “Give her of the fruits of her Hallel. One who says Hallel every day (Yishayahu 40:1) Nechamah is being 8 labors; and they, the things she makes, is a labeled a heretic. Hallel is said reconciled with something that had will praise her” – viyhaleluha, again besimchah, when one can see new happened because one understands that the notion of hallel! – “in the gates.”12 insights into the fundamental truth. As it had a purpose. It is a return to “Go out and see, daughters of Tzion, it says in Tehillim, “Ranenu tzadikim “samei’ach bechelko”, understanding the king Shlomo in his crown which Bashem, layesharim navah sehillah – that there is a point to what one does his mother crowned him, on the day of Tzadikim rejoice in G-d, for yesharim, not have. It is returning from the his wedding; on the day of the simchah root as bewilderment of suffering and being /הלל/ tehillah” – from the same of his heart.”13 The asks, hallel – “is pleasant.” Which is then able to look back upon it in context. “What is the day of his wedding? That elaborated in Nusach Ashkenaz “Befi The navi goes on a bit later to say, is the giving of the Torah. What is the yesharim tis-hallal”... “A voice calls, ‘In the wilderness, 9 day of the simchah of his heart? The Rashi comments that a yashar is prepare the way of Hashem; in the day the Beis HaMikdash was built.”14 on a higher plane than a . The aravah, the desert, make yashar the Be comforted. Everything we have Netziv notes that Chazal call the book path to our G-d.’” (40:3) We are all been through and are still going of Bereishis “Seifer HaYesharim.” The bidden to take that nechamah, and use through is so that that day can again value of pursuing the ideal is a core that regained understanding as motiv- come! message of an entire book of the ation to be yashar in our avodas Torah! Our forefathers are praised as Hashem. 11 being yashar in particular, which Maseches Ta’anis ends with a Mishlei 31:30 12 brings a totally new meaning to quote from R’ Shimon ben Gamliel ibid 31 13 that there are no holidays in the Jewish Shir Hashirim 3:11 14 8 Taanis 26b Sbabbos 118b 9 Ta’anis 15a 10 Bereishis 21:12 RABBI YAAKOV FELDMAN

Bakeish Shalom

1 I always do teshuvah. But what is gests we might do to repent for our teshuvah, at bottom? On one level sins, which we'll come back to. And Hardly a day goes by without a it's simply the process of refraining they align more or less with sensitive soul wondering how he or from doing a wrong, taking it upon Rabbeinu Yonah's more strident she might have done better at this or yourself never to do it again, counsel that, among other things, that. After all, we all err, and there regretting having done it, and we should come to feel despondent is not a moment that isn't fraught verbally admitting you had done it, about what we'd done as well as with mixed successes and failures in as Rambam lays it out.2 worry about and be ashamed of it, our avodah. But we are told in two that we ask G-d for help in our adjacent pesukim in our parasha There are several other teshuvah, and that we learn to that there is always hope, for we can worthwhile things Rambam sug- overcome all our physical cravings

in the process as well as to scru- 1 See Devarim 4:29 and 4:30 2 Hilchos Teshuvah 2:2 4 Mesukim Midevash tinize all our ways.3 pulsive by nature and made up of to transcend our everyday II many opposing elements, traits and derelictions is to sense the loss of motives". After all, we are "some- G-d in our lives and truly want Him I once met a truly fine person who times pleasant, other times back. had once been one of the "dregs" of objectionable; sometimes criminal, And I contend that Rambam's society – a penitent in the classical other times righteous; sometimes other words advise us how to "find" sense of the term. He had been a good, other times bad". Thus, Him once we have "lost" Him – blackguard, having been a drug Rabbeinu Bachya seems to contend which is to say, what to do when we addict, having lived barbarically that we indeed need constant access are about to sin and lose our underground in abandoned subway to teshuvah much the way com- connection to G-d despite ourselves. stops, and having robbed others puters need fans to run all the time – Rambam offers that we should "cry aboveground for drugs. in order not to "overheat". But that out to G-d [for help] and give Now, while Rabbeinu Yonah's we should find it easy enough to do tzaddakah" when we repent.8 And I demands seem reasonable enough it. suggest that we would do well to do or even mild for someone like him, So again, what will inspire us to just that, right there and then, in or for us more "pedestrian" sinners repent on a more everyday level, order to hold ourselves back from when we are confronted by the and how do we stop ourselves from sinning. (I myself have done much more existentially threatening in- sinning when we are about to? like that, as well as asked G-d to stances that Rabbeinu Yonah offers help me avoid a particular sin for III there – as when we're overrun by the next hour, hour after hour, troubles, when we grow old, when which has worked). And I also we're admonished by a talmid I think the two pesukim in our 4 suggest that we heed Rambam's chacham, etc. – still-and-all none parasha help explain what we need more dramatic suggestions there of those demands seem to touch to concentrate on, and that that we "change our name" and upon what I take to be our center- Rambam's other suggestions we "wander about from place to place" most daily ethical dilemma. That is, alluded to offer what we can do. in teshuvah. Which is to say, that how to stop ourselves from doing The pesukim tell us that we have to we picture ourselves as being something we know to be wrong "find" G-d again after sinning and someone greater than who we are which we intend to do anyway. to "return" to Him. But how does (and thus assume another "name") There is something else puzzling one ever "lose" or "leave" G-d in right there and then, and that we about Rabbeinu Yonah's notion of the first place? ("wander" about in our minds so as teshuvah, to my mind. It seems to As Rabbeinu Yonah explains, to) transpose ourselves into some- disregard basic human nature. After we leave (i.e., "abandon") G-d each 6 one who would not commit that all, as Rabbeinu Bachya Ibn Paku- time we sin. So, all we need do to particular sin. 5 dah points out, we all tend to be return to Him would be to call upon May G-d always grant us the "negligent when it comes to [our] the primal pull in the human heart to wherewithal to serve Him. do just that; for as many gedolim duties to the Creator" from time to have explained, we are all "parts" of time, simply "because [we are] im- G-d that just naturally long to return 7 3 to our “Source.” So the easiest way Shaarei Teshuvah 1:10-50 8 Hilchos Teshuvah 2:4 4 See Gate 2 there 6 Shaarei Teshuvah 1:10 5 Chovos Halevovos, Introduction to Gate 7 7 See Tanya Ch. 44

RABBI MICHA BERGER

Sefasai Tiftach

randfather Yaakov, the Avinu was frightened. Could it be that committed to carry on his work? In this midrash tells us, was on his one of his sons wasn't pure, and that moment was born the first line of the Gdeathbed. He gathered his was why they did not merit to be told Shema: Shema Yisrael, Hear, our father sons, and was prepared to tell about the Messianic age? Israel, the one named by an angel for them what will happen at the end of How could the fathers of the tribes his ability to interact with G-d and the time. Suddenly, the gift of prophecy reassure him? How could they suc- angels, to be active in the spiritual left him. Suddenly in the dark, Yaakov cinctly tell their father that they were realm. We too accept Hashem as our Mesukim Midevash 5 ultimate authority. We too believe that with the evil inclination."1 Levavecha world, and between your eyes, by He is unique and indivisible. describes that part of the man we have which you take in the world. Do not let 294 years later, it is time for Moshe been calling in this series the intellect, your connection to the world control Rabbeinu's final lesson. He too living in constant tension between the you, you must be in charge. wonders about the future of the Jewish spiritual and the animal. One step further removed is people, and provides for us an The first step to loving Hashem is mezuzah. We cannot fall into the trap explanation of Yaakov's sons' words. to connect that intellect to the spiritual. of believing "kochi ve'otzem yadi asa li This week's parashah (6:4-9) contains To follow in the footsteps of Yaakov, es hachayil hazeh - my strength, and the first verse of Keri'as Shema, where and strive to become a Yisrael. the force of my arm, won for me this Moshe expands the idea of the first Bechol nafshecha. Nefesh, the war". We do not protect ourselves. The verse. Zohar tells us, refers to that part of the house we build does not protect us. "Ve'ahavta es Hashem Elokecha – soul that is the life-force. Animals have When we shape the world, G-d’s and you shall love Hashem your G-d". a nefesh. Once the intellect is commit- imprint must be on every doorway. G- How can we be commanded to love ted to service of G-d, then we are able d commanded Adam to "Be fruitful something? Can we be expected to to take our animalistic urges, our needs and multiply, fill the world, and master have control over our emotions? for food and sex, for "basar veyayin - it." Mastering the world is a worthy In Michtav Mei'Eliyahu I, R. meat and wine" to make us happy, and endeavor, but we must remember that Dessler writes "Giving may bring put them in service of G-d. it is only a tool toward our ultimate about love for the same reason that a Bechol me'odecha. With all your goal. person loves what he himself has fortune. The person is now fully The journey started with one man, created or nurtured: he recognizes it as committed to serve his spiritual self: Yaakov. Through his efforts he be- part of himself.... Love flows in the intellect in service of spirit, and animal came Yisrael, the image of man on the direction of giving." in service of intellect. This fully Divine Throne: animal serving mind In a similar sense, R’ Samson connected person can now impact the serving spirit. May we live for the day Raphael Hirsch comments when the journey ends, when on our pasuk, "In ahav, both When we shape the world, G-d’s the words of Aleinu are meanings are contained, imprint must be on every doorway. fulfilled: "Lesaken olam be- hav, to give and to bring; malchus Sha-dai – and we iheiv, to give oneself and Mastering the world is a worthy remake the world into the bring of oneself." endeavor, but we must remember that kingdom of G-d." We are not so much it is only a tool toward our ultimate being commanded to love our Creator, but to give of goal. ourselves and our posses- sions. From fulfilling this world around him. Bechol me'odechah, obligation, we will by the nature of with all of the world that is at your being human, bring ourselves to love control. Him. The following verse elaborate the Moshe Rabbeinu categorizes same idea. The first step, the exactly what we shall commit to G-d: commitment of the intellect, is "vehayu bechol levavcha, uvechol nafshecha, hadevarim ha'eileh... al levavecha. uvechol me'odecha – all of your heart, Veshinantum levanechah, vedibarta Editor: Gil Student all of your nefesh, and all of your bam, ..." "And these things shall be on Associate Editor: Micha Berger fortune. your heart", again, the two beis heart. There are two ways to say "your Study them, teach them to your Mesukim Midevash is a project of The heart" in biblical Hebrew: levavecha, children. Engage your mind. AishDas Society, offering words of machshavah, mussar and tefillah each as in this verse, with two beis's; and To remind ourselves that the body week. For more information, email libechah, with one beis. Levavecha must then follow the mind, the next [email protected] or call (201) well describes the turmoil that is as the verse obligates us to place signs upon 757-0246. core of human identity. Two beis's of our body. Tie them for a sign on illustrate the two warring forces. This your hand, by which you change the © 2004, The AishDas Society and the is why the Gemara writes, "with all authors. Permission is granted to quote your heart - with both of your incli- any material if content is quoted by 1 Berachos 57a nations, with the good inclination, and name and is not modified.