Corrective Lenses are Preferable to Closing Your Eyes

Transcription

1 website: that I got sunburned 1147 opgz`e :zea` iwxt ['b] 'c wxt engp zay SHABBATON OU Israel Center 22 Keren HaYesod POB Jerusalem (02) Corrective Lenses are Preferable to Closing Your Eyes Moshe Rabeinu expresses his great worry that the people might look to some aspect of the natural world as an object of worship rather than the invisible and intangible G-d. "Watch yourselves very carefully, since you did not see any image on the day that God spoke to you out of the fire at Chorev (Sinai). You shall therefore not become cont. p.4 e"dl d"ryz'd a` mgpn f"h July 31 - Aug 1 ' EARLY SHABBAT MINYAN This week - 6:00pm JERUSALEM in/out times for VA'ETCHANAN-NACHAMU 4 7:02PM (Plag 6:12PM) %32 8:16PM Rabbeinu Tam 8:48PM

2 ParshaPixExplanations further on The Hebron Massacre took place on August 24th, Shabbat, the 18th of Menachem Av. 67 Jews were murdered, including 24 students at the Chevron Yeshiva. Many more Jews were wounded. Jewish homes were pillaged and shuls were ransacked. Many of the 435 Jews who survived were hidden by local Arab families. Arab mobs were incited to harm and kill Jews by the false reports that were circulated that Jews in Jerusalem had rioted and killed Arabs and cursed Muhammad. The Hebron Massacre was part of the 1929 Palestine riots (including in Jerusalem and Tzfat).

3 Candles Plag Va'etchanan - Nachamu Havdala Eikev 7:02 6:12 Yerushalayim / Maale Adumim 8:16 6:56 6:07 8:10 7:18 6:13 Aza area (Netivot, S'deirot, et al) 8:18 7:12 6:09 8:11 7:16 6:12 Gush Etzion 8:16 7:11 6:07 8:10 7:19 6:14 Raanana / Tel Mond / Herzliya 8:19 7:13 6:09 8:12 7:17 6:12 Beit Shemesh / RBS 8:17 7:11 6:08 8:10 7:19 6:14 Netanya 8:19 7:13 6:09 8:12 7:17 6:12 Modi'in / Chashmona'im 8:17 7:12 6:09 8:11 7:18 6:13 Rehovot 8:18 7:12 6:09 8:11 7:15 6:12 Be'er Sheva / Otniel 8:17 7:09 6:08 8:10 7:02 6:13 Petach Tikva 8:18 6:56 6:09 8:12 7:18 6:13 Ginot Shomron 8:18 7:12 6:08 8:11 7:17 6:12 Gush Shiloh 8:17 7:11 6:07 8:10 7:10 6:14 Haifa / Zichron 8:20 7:04 6:09 8:13 7:16 6:12 Chevron / Kiryat Arba 8:16 7:11 6:07 8:09 7:17 6:12 Giv'at Ze'ev 8:17 7:11 6:07 8:10 7:19 6:14 Ashkelon 8:18 7:13 6:09 8:12 7:08 6:12 Tzfat 8:18 7:02 6:07 8:11 7:18 6:13 Yad Binyamin 8:18 7:12 6:08 8:11 7:19 6:14 Tel Aviv 8:19 7:13 6:09 8:12 R' Tam (Jerusalem) - 8:48pm next week: 8:42pm Ranges are 11 days, Wed-Shab Menachem Av July 29 - Aug 8 Earliest Talit & T'filin Sunrise Sof Z'man K' Sh'ma (Magen Avraham: 8:38-8:42) 4:57-5:05am 5:52½-5:59am 9:18-9:21am Sof Z'man T'fila 10:27-10:29am (Magen Avraham: 9:53-9:56) Chatzot (halachic noon) Mincha Gedola (earliest Mincha) Plag Mincha Sunset (based on sea level) 12:45½ -12:45pm 1:20-1:19pm 6:12½-6:05½ 7:43½-7:35pm 7:38¼-7:30pm OU Israel and Torah Tidbits do not endorse the political or halachic positions of its editor, columnists, or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha). Any "promises" made in ads are the sole responsibility of the advertisers and not that of OU Israel, the Israel Center or Torah Tidbits TU b'av - this year on Friday, July 31st, can fall on Monday, Wednesday, Friday, or Shabbat. Not on Su/Tu/Th. - NYK (Before taking it out) Before reading it After reading it Hashem your G-d, your fellow, and whom? 9:00, 12:00, 6:00, 3:00 Who knows 2,8,10 in one pasuk? Torah for $200: Five times from Shabbat to Shabbat Va'etchanan outdvarims D'varim 6-3 First impressions are so effective in that their recipients are averse to admitting subsequently that they have misjudged. Humility and truth, which in science are means, in morality are ends. from "A Candle by Day" by Rabbi Shraga Silverstein z"l

4 continued from the Front Page c o r r u p t a n d m a k e a s t a t u e d e p i c t i n ga n d w e k n o w w h a t ' s b e e n h a p p e n - a n y s y m b o l. [ D o n o t m a k e ] a n y m a l e i n g s i n c e t h e n. o r f e m a l e i m a g e o, r t h e i m a g e o f a n y W i t h M o s h e ' s w a r n i n g a n d t h e t r a c k a n i m a l o n e a r t h, a n y w i n g e d c r e a - r e c o r d o f h u m a n b e i n g s t h r o u g h o u t t u r e t h a t f l i e s i n t h e s k y, a n y l o w e h i s t o r y, m a y b e i t w o u l d b e a g o o d f o r m o f l a n d a n i m a l, o r a n y a n i m a l i d e a t o a v o i d l o o k i n g a t o r s t u d y i n g t h a t l i v e s i n t h e w a t e r b e l o w t h e n a t u r e t o o c l o s e l y. T o o r i s k y. T o o e a r t h. W h e n y o u r a i s e y o u r e y e s t o t e m p t i n g t o t u r n i n t e r e s t a n d a d m i - t h e s k y, a n d s e e t h e s u n, m o o n, s t a r s r a t i o n o f G - d ' s h a n d i w o r k i n t o a n d o t h e r h e a v e n l y b o d i e s, d o n o t o b j e c t s o f v e n e r a t i o n a n d w o r s h i p o f b o w d o w n t o t h e m o r w o r s h i p o n e t y p e o r a n o t h e r. I f t h i s i s w h a t h e m... " c o u l d h a p p e n w h e n p e o p l e a r e R a m b a m, i n h i s M i s h n e h T o r a h, t h e a w e d b y t h e p o w e r o f t h e S u n o r t h e L a w s o f I d o l a t r y, i n t r o d u c e s hmiasj e s t y o f l o f t y m o u n t a i n s, o r t h e p r e s e n t a t i o n o f t h e 5 1 m i t z v o t t h wa ot n d e r s o f t h e a n i m a l w o r l d... t h e n a r e d i r e c t l y o f p e r i p h e r a l l y r e l a t em d a y tb oe n o t b e i n g i n t e r e s t e d i n t h e i d o l w o r s h i p w i t h t h e ' h i s t o r y ' fa in rd s t p l a c e i s t h e s a f e w a y t o g o. ' e v o l u t i o n ' o f A v o d a Z a r a. H e w r i t C e o s m e s t h e h a f t a r a f r o m Y e s h a y a h u t h a t i t s t a r t e d w a y b a c k i n t f h o e r S h a b b a t N a c h a m u a n d s e t s u s g e n e r a t i o n o f E n o s h, g r a n d s o n o f s t r a i g h t. " L i f t u p y o u r e y e s o n h i g A d a m H a R i s h o n. I n h i s t i m e, p e o p l e a n d s e e, w h o c r e a t e d t h e s e... " S ' U m a d e a m i s t a k e. T h e y r e a l i z e d h o w M A R O M E I N E I C H E M U R ' U M I V A R A p o w e r f u l t h e S u n a n d o t h e r h e a v e n l y E I L E H... b o d i e s a r e, a n d d e c i d e d t h a t i t w o u l d e n h a n c e t h e i r w o r s h i p a n d S t u d y n a t u r e, a s t r o n o m y, b i o l o g y, h o n o r o f G - d t o a l s o s h o w h o n o r t co h e m i s t r y, p h y s i c s, g e o l o g y... D o n o t t h e S u n a n d s t a r s. T h e n t h e y f e l t ts hay t a w a y f r o m i t. D o n ' t c l o s e y o u r m a k i n g a t e m p l e t o t h e S u n o r a s t ea yr e s ; p u t o n c o r r e c t i v e l e n s e s, t h e w o u l d e v e n a b e t t e r w a y t o s e r v es p e c i a l g l a s s e s t h a t a T o r a h J e w G - d. T h e y w e r e c o n v i n c e d t h a t i t w assh o u l d l o o k a t e v e r y t h i n g i n t h i s G - d ' s w i l l. L a t e r g e n e r a t i o n s w ew ro er l d. p l a g u e d b y f a l s e p r o p h e t s w h o s a i dt h a t ' s a g o o d w a y t o g e t t o k n o w t h a t G - d c o m m a n d e d t o w o r s h i p o f m o r e a b o u t G - d a n d H i s W o r l d t h a t H i s g r e a t c r e a t i o n s... A n d s o o n, Hu e n t i lp l a c e d u s i n. Q u e s t i o n s? O f G - d w a s o u t o f t h e p i c t u r e a n d p o lcy o- u r s e. B u t t h e r e a r e a n s w e r s t o o. t h e i s m i n u n d a t e d t h e w o r l d... A n dg o o d b o o k s a n d g o o d p e o p l e t o t h e n A v r a h a m c a m e a l o n g... h e l p s o r t t h i n g s o u t. OU Israel Center TT 1147 L page 4 W Va'etchanan - Nachamu 5775

5 Va'etchanan 45th of 54 sedras; 2nd of 11 in D'varim Written on 249 lines in a Torah, rank: 7 21 parshiyot; 5 open, 16 closed, 7th (tied with Ki Tavo) 122 p'sukim - rank: 17th (2nd in D'varim) same as Vayak'hel & Ki Tavo - but larger 1878 words; rank: 10th (2nd in D'varim) 7343 letters; rank: 10th (2nd in D'varim) Va'etchanan's p'sukim are longer than average, hence the jump in rank from 17th for p'sukim to 10th for words 12 of 613 mitzvot: 8 pos., 4 prohibitions and many more that are counted elsewhere - this is so for several sedras, but it really shows for Va'etchanan (e.g. Aseret HaDibrot has 14 mitzvot counted in Yitro, repeated here but not counted) [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. Kohen - First Aliya 11 p'sukim - 3:23-4:4 [S> 3:23 (7)] Moshe Rabeinu continues his farewell words to the People. He tells them that he had asked G-d to rescind His decree banning Moshe from entry into the Land of Israel. The Baal Shem Tov commented that Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d Himself, used the term "You have begun to show me Your greatness..." The more one learns Torah, the more one learns about G-d, the more one will realize that he has just begun to understand Who G-d is. G-d refused this request and forbade Moshe to ask again. Moshe ascended a mountain from where he saw the Land. G-d then told him to transfer the leadership to Yehoshua. [P> 4:1 (24)] He (Moshe) proceeds to review the laws and statutes (Torah and mitzvot) by which the people are now to live... in Eretz Yisrael. Neither should the Torah be added to nor detracted from [these mitzvot are counted elsewhere]. Another warning against idolatry follows. Then, "And you who cling to G-d are all alive today". (This is one of many allusions to T'CHIYAT HAMEITIM in the Torah.) OU Israel Center TT 1147 L page 5 W Va'etchanan - Nachamu 5775

6 The twin prohibitions of neither adding nor subtracting from the Torah, are mentioned in Va'etchanan and again in R'ei (where they are counted among the 613). The Vilna Gaon points out that the plural form is used one time and the singular form is used in the other case. This, he says, alludes to two different aspects of these prohibitions. It is forbidden to add to or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog". Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic mitzva as a Torah law, or vice versa, would be an example of the other aspect of these prohibitions. The spirit of these prohibitions (if not the actual definitions) would include treating (or teaching) a CHUMRA as if it were required, or vice versa (claiming that something that is prohibited is "only" a chumra or custom). Aside from people who intentionally do this, it is more common to find people doing it one way or the other inadvertently, either because of ignorance or because of a sincere (but slightly misguided) desire to enhance the observance of mitzvot. This is especially important for parents and teachers of young children. Don t say ASUR if you mean, strictly speaking it isn t actually forbidden, but it is considered a proper thing to abstain for doing such and such. It sounds more complicated, but it is more honest and therefore it is the more proper way to transmit Torah to your children and students. (Obviously, when a child is very young, you have to simplify matters. But don't forget to upgrade the child's level of understanding as he or she grows older.) Levi - Second Aliya 36 p'sukim - 4:5-40 Once again, Moshe emphasizes that mitzvot are meant to be kept in Eretz Yisrael. (This not only applies to Land-related mitzvot, but to the entire range of mitzvot.) There is repeated reference in the book of D'varim, and especially in Parshat Va'etchanan, to Eretz Yisrael being THE reason for our having been taken out of Egypt, formed into a Nation, and given the Torah and mitzvot. Prolonged exile has taught us that the Torah can be kept, must be kept, no matter where a Jew finds himself. This was one of the reasons that the Torah was given at Sinai, prior to entry into the Land. On the other hand, one should not lose sight of the fact, repeated often by Moshe Rabeinu in D'varim, that G-d has always intended us to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep in Israel than outside? YES. But maybe more significantly, every mitzva - even those that are performed all over the world, can reach their full potential ONLY in Israel. This is a message that each of us has to OU Israel Center TT 1147 L page 6 W Va'etchanan - Nachamu 5775

7 realize, understand, and internalize. Then we must spread this message to family and friends abroad who feel that they "have everything we need to be fully Jewish" in their respective religious communities around the world. AND the vital significance of Torah AND Israel to our lives as Jews must be taught to those less committed Jews here in Israel and abroad. On the other hand, we must not forget that Israel today is not the realization of The Dream, but rather a step on the road to the Complete Redemption, the restoration of Zion and Jerusalem, the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea helps us refocus after the mourning period that ends with the 10th of Av, and is an appropriate theme to usher in the periods of consolation and T'shuva. We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent religion to the nations of the world. This in turn, sanctifies G-d's Name. We must be infinitely careful to remember and transmit to our children, the "Sinai Experience". Moshe Rabeinu describes for the new generation the details of Matan Torah. He includes a specific warning against the potentially idolatrous thoughts caused by the combination of the magnificent, tangible universe in which we live, and the invisible, intangible G-d. A primary cause of idolatry is the natural human tendency to relate better to something concrete, visible, tangible rather than something abstract and intangible. The Sun is in the sky. It's hot, full of energy, gives us light, and sustains life as we know it. People found Sun-worship easier to accept than the worship of He Who created the Sun and everything else, but cannot be seen. True worship of the One G-d was what Avraham and Sara taught many people. And, as OR LAGOYIM, a light unto the nations, it is what we are supposed to teach and show the world. G-d had taken us out of Egypt in order to make us His Nation. He got angry at me, says Moshe, and forbade me to enter the Land. Again, Moshe warns the People against abandoning the covenant with G-d after his (Moshe's) passing. [P> 4:25 (16)] The next portion is read on Tish'a b'av morning (in addition to Shabbat Nachamu)... In spite of the many warnings against idolatry, Moshe prophesies (predicts) that there will come a time when the People will turn from G-d and be exiled from their Land. It will then come to pass that the People will seek out G-d and return to Him. Moshe emphasizes the uniqueness of the People of OU Israel Center TT 1147 L page 7 W Va'etchanan - Nachamu 5775

8 Israel and their special relationship with G-d and beseeches the People to remain faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is begging the people not to go in the direction of his prophecy. This theme is oft-repeated in the Torah. Do what G-d asks of you. Don t turn away from Him. If you remain faithful to Him, wonderful things will happen to and for you. If you turn away from Him, terrible things will happen. You will turn away from Him; terrible things will happen; and then you will turn back to Him... We have the ability to skip the bad stuff - LET'S. Shlishi - Third Aliya 9 p'sukim - 4:41-49 [P> 4:41 (9)] Although the cities of refuge will not function as such until conquest and settlement of Eretz Yisrael, Moshe (with enthusiasm to do G-d's bidding, even though he knows what's coming soon thereafter) designates the 3 cities on the East Bank - Betzer in the Mishor Wilderness area for Reuven, Ramot in the Gil'ad area for Gad, and Golan in the Bashan area for Menashe. These (the mitzvot about to be presented) were taught by Moshe to the People following the Exodus in the lands on the East Bank of the Jordan. (Note the detail in the description of the location of the people, the repetition of their successes in conquering the "east bank" lands. It seems meant to be encouraging to the people.) V'zot HaTorah... said when the Torah is lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears four times in Bamidbar, but 9:23 seems to be the one from which it is taken. (Some say V'zot HaTorah without the added words in order not to recite partial p'sukim from the Torah. And some say the whole pasuk 9:23, which ends with AL PI HASHEM B'YAD MOSHE.) R'VI'I - Fourth Aliya 18 p'sukim - 5:1-18 [P> 5:1 (5)] Moshe begins the review of mitzvot with a restatement of the Aseret HaDibrot. He emphasizes that the Covenant at Sinai was not just between G-d and the previous generation, but between G-d and all generations of Jews to come. The most well-known difference between the two presentations of the Aseret HaDidrot is the "Shamor v'zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot and aspects of Shabbat, whereas "Shamor" is a OU Israel Center TT 1147 L page 8 W Va'etchanan - Nachamu 5775

9 command to preserve Shabbat by not violating the prohibitions. The traditional minimum of two candles for Shabbat (although one candle satisfies the halacha), are said to represent these two facets of Shabbat. It is this intertwined nature of the positive aspects of Shabbat and its prohibitions that is "responsible" for Kiddush on Friday night being obligatory upon women. Rather than treat Kiddush as a pure "time-related positive mitzva" which would (probably) mean that women would be exempt (as they are from the mitzva of Sukka, for example), we view Kiddush as part of the whole Shabbat package, which means full and equal obligation for men and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are inseparable. On a hashkafa level, we can see the prohibitions of Shabbat as more than a restrictive list of DON Ts. Abstention from Melacha can be seen as Dayan Grunfeld z"l puts it in The Sabbath -- as laying G-d s gifts of creative activity to us at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will not take these gifts for granted nor assume that our abilities and talents are self-produced. There is a subtle difference between not doing Melacha and abstaining from Melacha. If we understand and appreciate the distinction, our Shabbat observance and enjoyment can be greatly enhanced. Shabbat is more than just "don't do that!" The Aseret HaDibrot in Yitro contains 14 of the 613 mitzvot. (The 2nd commandment has four prohibitions related to idolatry, the 4th has two mitzvot related to Shabbat, and one each from the other 8.) The first 9 commandments in Va'etchanan contain the same 13 mitzvot as their counterparts in Yitro. Those mitzvot are counted from Yitro. The 10th is worded differently here and is counted separately (in addition to "Thou shalt not covet") as the prohibition of "lust and unhealthy desire" [416,L266 5:18]. Although the first part of the tenth commandment uses the term V'LO TACH- MOD (covet), the second part introduces a new term which deals exclusively with thoughts and feelings; its counterpart in Yitro involves acting on those feelings. V'LO TIT'AVEH in a way, completes a set of prohibitions, that starts with obviously sinful acts - murder, stealing, etc. to a feeling in the heart (LO TACHMOD) which can, and often does, lead to acts which are "milder", but nonetheless "problematic". For example, if a person is jealous of a friend's cellphone - the iphone 6+, and comments about it often enough, the friend might just feel uncomfortable enough to give it to the jealous friend. Nothing wrong, per se, in complimenting someone's phone, but in this case it is part of the prohibition of LO TACHMOD. And V'LO TIT'AVEH is the feelings even without anything else happening as a result of the envy. OU Israel Center TT 1147 L page 9 W Va'etchanan - Nachamu 5775

10 The Aseret HaDibrot lay out in the following manner: [S>5:6 (5)] Anochi and Lo Yih-yeh, which we consider the first two dibrot are contained within a single parsha s tuma. [S>5:11 (1)] The prohibition against taking G-d s name in vain (vain oaths) is its own parsha s tuma. [S> 5:12 (4)] The Shabbat commandment is its own parsha s tuma. Shabbat's commandment is a P'tucha in Yitro. [S> 5:16 (1)] Honoring parents is a s tuma. [S> 5:17 (¼)] Do not murder, [S> 5:17 (¼)] And do not commit adultery, [S> 5:17 (¼)] And do not steal (kidnap), [S> 5:17 (¼)] And do not bear false witness. These four dibrot are each a separate parsha s tuma, all in the same pasuk! [S> 5:18 (½)] And do not covet another man s wife and [S>5:18 (½)] and do not lust after anything that another person possesses are each a s tuma, from the same pasuk, and counting as a single (the 10th) dibra (or dibur). Chamishi 5th Aliya 15 p'sukim - 5:19-6:3 [S> 5:19 (15)] Moshe next reminds the People that those who were present at Matan Torah were afraid to continue hearing G-d's Voice and agreed to listen to the words of a prophet speaking in G-d's Name in lieu of direct communication. (Actually, take a look at the pasuk right before the Aseret HaDibrot and you'll see that Moshe Rabeinu was saying the same thing "right up front".) This episode is crucial to our understanding of the Chain of Tradition and the method of transmission of the Oral Law. It made not only Moshe Rabeinu vital to our hearing and understanding of G-d's Word, but so too the Moshe Rabeinus of every generation. This is so for prophets, during the period of prophecy, and by the Sages throughout the generations. Moshe emphasizes that G-d agreed to the People's request. And yet again, Moshe links observance of mitzvot with the only proper environment for Jewish life - Eretz Yisrael. (This idea is actually expressed in THREE different ways in the final p'sukim of this Aliya.) Shishi - Sixth Aliya 22 p'sukim - 6:4-25 [P> 6:4 (6)] The first portion of this Aliya is the first parsha of SH MA. "...HaShem is One." This statement of Jewish faith is also considered the mitzva to believe in the unity and uniqueness of G-d [417, A2 6:4]. Note that G-d's unity is also part of the mitzva to believe in Him [25,A1 Sh'mot 20:2], but warrants its own OU Israel Center TT 1147 L page 10 W Va'etchanan - Nachamu 5775

11 mitzva to emphasize this essential element of belief, in contrast to many other religions. "Love" G-d with your entire being [418, A3 6:5]. (Many mitzvot, Jewish practices and the attitude with which we do mitzvot are all considered manifestations of Love of G-d.) We must study and teach Torah [419,A11 6:7] (for practical purposes AND purely for the sake of learning). We are to recite the Sh'ma twice daily [420,A10 6:7], wear T'filin on the arm [421,A13 6:8] and front-center on the head [422,A12 6:8], and put a Mezuza on our doorposts [423, A15 6:9]. The mitzva of learning and teaching Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar Torah and you both have fulfilled V'SHINANTAM L'VA- NECHA. But, tell that same Dvar Torah in an animated way that shows love of Torah and that ignites the emotion of the listener, so that he not only adds to his knowledge of Torah, but his excitement and enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an additional mitzva, V'AHAV- TA ET HASHEM ELOKECHA, to love G-d with all your heart (based on Sefer HaChareidim). We can generalize this aspect of AHAVAT HASHEM to include all mitzvot. Shabbat, for example. Someone can go through all the motions and not violate the Shabbat; but do it with love and that fulfills V AHAVTA, in addition to Shabbat. [S> 6:10 (6)] Now, another warning. You ll go into Eretz Yisrael, have big homes filled with all good things, that you did not work for... Still remember that G-d took you out of Egypt... don t turn away from Him... It is said that a wealthy person has a harder time with faith in G-d than a poor person. A poor person tends to turn to G-d, to complain, but also to express his faith that his lot will improve. A wealthy person tends towards patting himself on the back and taking credit for that which he should be thanking G-d. Generalizations, of course, but something to think about, nonetheless. [S> 6:16 (40)] Do not test G-d... (as you did repeatedly in the Midbar). Understood as the prohibition of overly challenging a true prophet and demanding signs from him (beyond what is reasonable to determine his claim as a true prophet) [424,L64 6:16]. Keep the mitzvot... be straight with G-d... so that things will be good for you in Eretz Yisrael... (there it is again!) [S> 6:20 (6)] When your child will ask you tomorrow... tell him we were slaves to Par o in Egypt and G-d took us out... and He commanded us... and it will do us good to listen... OU Israel Center TT 1147 L page 11 W Va'etchanan - Nachamu 5775

12 Sh'VII Seventh Aliya 11 p'sukim - 7:1-11 [S>7:1 (11)] Finally, Moshe tells the People that the nations in Eretz Yisrael whom we will encounter are mightier than Israel. But G-d will give them over into Israel's hands. We are required to destroy the "Seven Nations" [425, A187 7:2], not to show mercy to idolaters in the Land [426,L50 7:2], and certainly not to intermarry with them [427, L52 7:3] or any other non-jews. Regardless of how secure one is in one's belief, intermarriage and other close contact with other cultures will have an adverse effect upon the Jew and on the Jewish People. In addition to the Torah-prohibition of intermarriage, there are many Rabbinic prohibitions geared to restrict social contact with non-jews. We must destroy the idolatry in the Land. We must always keep in mind the basis upon which G-d has built His relationship with us. It is because of G-d's love for us and His promises to our ancestors that He has taken us out of Egypt. Know that G-d is trustworthy to keep His promises and reward those who properly follow His ways, as well as punish those who do not. The sedra ends with a 'command' to keep the Torah. The final 3 p'sukim of the sedra are reread for the Maftir. Haftara 26 p'sukim Yeshayahu 40:1-26 Probing the Prophets With the haftara of "Nachamu" we begin a series of readings known as the "Shiv'a D'n'chemta," the Seven (haftarot) of Consolation that lead up to Shabbat Shuva, the Shabbat before Yom Kippur. All of these haftarot are taken from the Book of Yish'ayahu and are meant to lift us from the depths of depression and rejection to the heights of joy and acceptance. It is a journey of seven weeks during which we repair our relationship with G-d that was, seemingly, torn asunder. Tosafot (Megilla 31b) points out that these selections are arranged in ascending order, i.e., that this haftara does not compare in its comforting words to the prophecies that follow. In the opening words the prophet calls out: "Nachamu, Nachamu Ami", "Be comforted my people." Certainly a powerful message to the post-churban generation. So in what way is this selction less comforting than others? Please consider: The Temple lay in ruins. The population was driven into exile. Thousands of Jews were killed. So the prophet calls for us to be comforted because G-d has completed the punishment as you OU Israel Center TT 1147 L page 12 W Va'etchanan - Nachamu 5775

13 have suffered twice as much as you deserved ("ki lakcha miyad Hashem kiflayim b'chol chatotecha"). Is this comforting? The Jews may have been relieved but not comforted by that news. Furthermore, the haftara focuses upon G-d's power and ability to punish - but nothing about his willingness to forgive. Most of the chapter speaks of G-d's might and His ability to change nature - but not upon Israel's redemption. And whereas the other prophecies of comfort depict G-d's relationship with us as that of a father to his child or even husband to his wife, this haftara speaks in terms of a Ruler to his nation, an Almighty Power who judges the people. Only at the end does the prophet paint the magnificent picture of G-d as a shepherd gathering his sheep and holding the wandering lamb in his bosom, portraying a warmer and more intimate connection between Hashem and His nation. This is why Tosafot regarded this prophecy as the least comforting of the seven. So how, indeed, were they comforted? They were comforted because they, and future generations, for 2500 years, firmly believed in the truth of the prophecies depicting the glorious redemption that awaited Israel. Throughout the torment and torture of the Diaspora, despite the misery and incomparable pain they suffered, they were able to look at the words of Yish'ayahu and gain strength and inspiration from them. That is how they survived - because they held on to the dream. And we, of all generations, are blessed to see these prophecies come to life. We see the fruition of those promises that our ancestors could only pray would come true. We of all generations can confidently declare: "Nachamu, Nachamu Ami" - yes, G-d, we are comforted. Probing the Prophets, our new weekly insight into the Haftara, is written by Rabbi Nachman (Neil) Winkler, author of Bringing the Prophets to Life (Gefen Publ.) OU Israel Center TT 1147 L page 13 W Va'etchanan - Nachamu 5775

14 mgpn ixac Divrei Menachem In this week's Parsha, Moshe - in the midst of recounting historical events, Mitzvot and moral teachings - refers suddenly to his plea to Hashem to enter into Eretz Yisrael. The account is somewhat strange in that G-d turned down this supplication and ordered Moshe not to raise the subject again! How should we relate to this episode that on face value does not appear to be very complimentary to Moshe? How do we relate to the prayer that was not answered? Actually, for Rabbi David Bigman, the above is a non-question! For, in his opinion, Hashem definitely did answer Moshe: the answer was a flat "No!" That was definitely a response. Furthermore, this response was accompanied by empathy, concern, and an intimacy expressed in the heavenly instruction to Moshe to, "Ascend to the top of the cliff and raise your eyes and see [the Land] with your [own] eyes" (D'varim 3:27). The real question is do we judge the strength of prayer only in terms of a practical, seemingly positive change in reality following the petition? Or is the value of prayer, perhaps, in its therapeutic activity, allowing us to share our angst with another? Or is prayer, ultimately, the attempt to seek G-d, to approach Him, and to feel His nearness? For, after all, does prayer not also replace Korbanot (temporarily), the Hebrew root of which means to become close? Maybe this is what Moshe meant to teach us from this episode, for a few verses later he proclaims to the people: "For which is a great nation that has a G-d that is close to it, as is Hashem our G-d whenever we call to Him?" (4:7). VEBBE REBBE A LAWYER'S OBLIGATION TO GET INVOLVED IN STICKY CASES Question: I am a lawyer. A potential client asked me to help sue someone who is known to be part of the underworld. Should I agree based on the commandment of lo taguru ("Do not be afraid of a man" - D'varim 1:17), or is it okay for me to pass? Answer: The formal prohibition of lo taguru does not apply here for a few reasons. First it only applies to dayanim, as is evident not only from the context of the pasuk but also the context in which it comes up in classical sources (Sefer HaChinuch #415 is explicit on this point; see Minchat Chinuch, ad loc.). There are some sources that extend lo taguru somewhat further (Sanhedrin 6b regarding assistants to dayanim; inference of the Meiri, Sanhedrin 89b regarding one who withholds prophecy out of fear). However, applying it to require a lawyer, who does not have a halachically formal part in the judicial process, to take a case is too much of a stretch. Secondly, even for a dayan, the prohibition applies only if he has heard the case to the extent that he has a feeling what the ruling should be (Sanhedrin 6b). In general it is problematic to take sides in adjudication (Avot 1:8). While there is an opinion that this warning is only to a dayan (Shiltei OU Israel Center TT 1147 L page 14 W Va'etchanan - Nachamu 5775

15 Giborim, cited by Shach, CM 66:82), most poskim posit that no one should take sides without a reason (see Sha'ar Mishpat 17:5). What are grounds for taking sides? The gemara (Ketubot 86a) says that it is proper to advise a litigant if he is a relative, invoking a pasuk (Yeshayahu 58:7), as long as the advisor is not an important person. The Maharshal (Shut 24) applies this approach to helping a widow who is a litigant. Logic dictates that this permission applies to fighting hardened criminals (see Yeshaya ibid:6), a task that a simple individual cannot handle alone. In cases where giving advice is appropriate, is there an obligation or mitzva to help out as a lawyer? When the lawyer is (honestly) convinced that his client is correct, there should be a mitzva of hashavat aveida to help him win his case (see part of the breadth of the mitzva in Bava Kama 81b) and thus in the cases it is permitted to get involved, it should likewise be included in that mitzva. However, the mitzva of hashavat aveida does not require one to put himself in a position of loss or hardship to save money for another (Bava Metzia 30a). This is all the more clear if there are any number of other people who can do the job, making the individual lawyer less specifically obligated than one who found a lost item (see one of many applications of this distinction in BeMareh Habazak I:32). Returning to the case of the fearful dayan, the Shulchan Aruch (CM 12:1) rules that a dayan who has a set public role is required to hear the case when others would not. While the Radbaz (Sanhedrin 22:1) and Bach (CM 12) explain that it is because the public will help him, the Beit Yosef (ad loc.) seems to understand that one with responsibility cannot shirk it even in the face of reasonable concern. That logic would seem to apply to a lawyer with a role of district attorney, for example. We also find, in a parallel case, that the Tzitz Eliezer (IX:17) allows and encourages a doctor to expose himself to patients with infectious diseases as part of his job. That being said, the job description of an average lawyer does not necessarily include angering dangerous criminals, in which case he should not have to feel obligated to do so. When he decides he wants to, there is generally permission for someone to put himself into at least moderate danger as part of his pursuit of livelihood (Bava Metzia 112a). In summary, a lawyer need not feel an obligation to take on a case in which he will have to go against a dangerous opposing litigant. He may choose to do so, preferably after discussing the matter with his family. This is a noble step if he has a unique opportunity to help someone who needs and deserves it. Rav Daniel Mann, Eretz Hemdah Institute OU Israel Center TT 1147 L page 15 W Va'etchanan - Nachamu 5775

16 Rabbi Weinreb's Weekly Column: VA'ETCHANAN-NACHAMU Answering Unanswered Prayers Did you ever really pray for something you wanted? I mean, really fervently, desperately, pray hard for something that was vitally important to you? If you did, and I think we all pray this way at moments of urgency, you violated an anonymous piece of wisdom: Be careful what you pray for, because you just might get it. I have not been able to determine who said that. But I know clearly what he meant. In my own life, I have had more than one occasion to look back at answered prayers, which achieved what turned out to be very trivial objectives. And I have certainly been disappointed in prayer, only to learn that in the long run, I was much better off without the benefits of whatever I prayed for so earnestly. We think we know what is good for us, we think we know what we need, but we really don't. Often, we are much the better for having certain prayers rebuffed, and we frequently discover that the things we thought were important are not important at all. In this week's sedra, Va etchanan, Moshe confides to us how he powerfully beseeched the Almighty, begging Him to reverse His decision to frustrate Moshe's greatest dream, that he be permitted to enter the Promised Land. Moshe uses a synonym for prayer, chanan, which connotes imploring, pleading for the undeserved favor, matnat chinam. But Moshe is denied his dream. His petition is torn up in his face. His is the archetypal unanswered prayer. Joel Cohen, in his book Moses, a Memoir, puts these poignant words in the mouth of Moses: I lowered my knees and begged Him once again. I could muster no tears this time... I needed badly to reach and walk about the land He promised to Abraham for us, so long ago... My work is incomplete. My prophecy has achieved no reality for me in my lifetime... There will be no future for me. My staff, the instrumentality of miracles against His enemies, is powerless against His will. Beautifully put, by this author of a book I recommend to you all. What are we to learn from the story of the unanswered prayer of the humblest, but greatest, of men? Many things, in my opinion. We learn that the gates of prayer are not always open. In the words of the Midrash, they are sometimes open but sometimes closed. And we are not to rely upon them exclusively. Rather, we are to do our own part to achieve our objectives in mundane ways. OU Israel Center TT 1147 L page 16 W Va'etchanan - Nachamu 5775

17 Judaism insists upon a balance between faith in the divine and the exercise of practical human effort. It acknowledges that while there must be bitachon, trust in the Lord, there must also be hishtadlut, oldfashioned hard work on our part. As the rabbis have it, never rely upon miracles. We can never allow prayer to become a substitute for our doing all we can do. We must not simply expect the Almighty to achieve Jewish sovereignty for us, but must do our parts politically and militarily. We cannot expect manna from heaven, but must earn our livelihoods by dint of the sweat of our brow. And when we are ill, yes, we must pray, but we must also diligently seek out competent medical assistance. There are other lessons, to be sure, to be learned from the unanswered prayer of Moshe. His grave remains a secret, so that it not become a shrine and that he not be idolized or heaven forbid, deified. For another important lesson about prayer from the Jewish perspective, is that we pray to the One Above only, and not to saints and holy men, be they alive or be they dead. Cemeteries are not synagogues. By not granting Moshe his request, the Master of the Universe was in effect telling him that he did all that he could, and that no more is expected of him. Humans are expected to do all they can, and not necessarily to accomplish everything. "It is not necessary for you to complete the task, but neither are you exempt from doing all that you can." Moshe is being told, "You did all you could, even if you did not achieve all of your personal ambitions." No human is complete, no man is perfect. And then there is a final lesson, one that we learn from the very fact that Moshe persisted in his prayer, although he knew well that his request would be spurned. He modeled the importance of hope, even in the face of impossible odds. Jewish history contains a long list of Moshe-like figures, whose vision it was to enter the Holy Land. They include men like the Vilna Gaon, who longed to spend the last years of his life in Eretz Yisrael. And closer to our time, the great sage Yisrael Meir Kagan, the Chofetz Chayim, prayed and carefully planned to live out his life in Israel. Ironically, they, like Moshe, had their dreams frustrated by the Hand of Providence. Like Moshe, they were ready to try almost anything to realize their ambitions. And like Moshe, who was told that he would not enter the land but his disciple Yehoshua would, various leaders of Jewish history, however reluctantly, took comfort in the fact that their disciples realized their dream in their stead. OU Israel Center TT 1147 L page 17 W Va'etchanan - Nachamu 5775

18 This is possibly the most important lesson of all. When our prayers go unanswered for ourselves, they may yet be answered for our children and grandchildren. Unanswered prayers are mysteriously answered, in inscrutable and unpredictable ways. The following is from Sapphire from the Land of Israel A New Light on the Weekly Portion from the Writings of Rabbi Abraham Isaac HaKohen Kook by Rabbi Chanan Morrison website: ravkooktorah.org Introducing Prayer with Praise Adapted from Ein Eyah vol. I, p. 147 on B'rachot 32a Moshe's Prayer The Torah records Moshe's pleas to be allowed to enter into the Land of Israel: O God, Eternal! You have begun to show me Your greatness and power. What force is there in heaven or earth that can perform deeds and mighty acts as You can? Please, let me cross [the Jordan River] and see the good land... (D'varim 3:24-25) Rabbi Simlai analyzed Moshe's prayer, breaking it up into two components: 1. Praise - You have begun to show me Your greatness The actual request - Please let me cross... This, Rabbi Simlai explained, is a model for all prayers. One should begin by praising God, and only afterwards present one s requests. We need to understand this model. Is it simply a matter of flattering God, just as one might butter up a mortal king before making a request? Or is there a deeper significance to this protocol for prayer? How does Prayer Work? Rav Kook explained that the requirement to precede prayer with God s praise relates to the very foundations of prayer and its efficacy. Following this format prevents us from grossly misinterpreting the mechanics of prayer. One might think that prayer is some sort of magic loophole built into the framework of Divine providence, and that by pleading our case it is possible to cause God to change His mind. The notion that we have the power to influence God s will, however, is untenable. Rather, we should view prayer as a wonderful gift which enables us to refine ourselves. Prayer does not effect a change in God; prayer effects a change in us. It is only by virtue of the soul s moral and spiritual elevation that prayer has the power to annul harsh decrees. We cannot change the basic universal order manifested in a particular decree. But we can change ourselves. Then, as a result OU Israel Center TT 1147 L page 18 W Va'etchanan - Nachamu 5775

19 of our transformation, the decree is no longer relevant. Thus it is advisable to introduce every prayer with praise of God. Such praise affirms God s eternal nature and ensures a correct understanding of the efficacy of prayer. Even Moses It is noteworthy that Rabbi Simlai s insight was gleaned from examining a prayer of Moshe. One might consider himself above making such a mistake regarding the nature of prayer. Yet we find that even Moshe, despite his unparalleled knowledge of spiritual matters, took care to introduce his request with praise of God. Certainly we should follow Moshe's lead, thereby ensuring that we correctly grasp the true nature of prayer. The Joy of TU b'av by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva "Israel did not have any more joyous festivals as great as TU b'av (15th Av) and Yom Kippur." (Mishna Taanit ch.4) The Tiferet Shmuel explains that before the Rabbinic festivals of Chanuka and Purim, there were six Torah festivals - Pesach, Shavuot, Sukkot, Rosh HaShana, Yom Kippur, and TU b'av. How and why is TU b'av a Torah festival? The second Mishna is Masechet Rosh HaShana states that G-d judges the world four times a year. On Sukkot, Pesach, and Shavuot, G-d judges the world regarding water, grain, and fruits, respectively. On Rosh Hashana G-d judges the entire human race. Therefore, four of these six Torah festivals are also days of judgment. Judgment can be frightening, intimidating and distract from Simchat Yom Tov. However, on Yom Kippur and Tu B'Av there is no judgment, only unlimited Divine love. Thus, Yom Kippur and Tu B'Av are celebrated with unlimited joy. In Pri Tzaddik, Rav Tzadok HaKohen explains that TU b'av was in Temple times and will again be in Messianic times, the end of a 7-day festival, the first day of which is Tish'a b'av. As Zacharia states in Ch. 8, Tish'a b'av, when Moshiach comes, will be a great festival of joy and celebration. Rav Tzadok's words give us a fascinating insight into the reason why the Mishna in Taanit says that TU b'av was a great day for matchmaking (SHIDUCHIM). The Jewish calendar is so arranged that Tish'a b'av occurs on the same day of the week as does the first day of Pesach. The Rema states in Orach Chayim 476 that the egg and saltwater at the Pesach Seder are reminders of the mourning and tears of Tish'a b'av. Thus, if Tish'a b'av is connected to the first day of Pesach, then TU b'av is like the 7th day of Pesach, the day OU Israel Center TT 1147 L page 19 W Va'etchanan - Nachamu 5775

20 of the Splitting of the Sea. The Zohar states that on the first day of Pesach, G-d chose Israel as His mate, corresponding to EIRUSIN (betrothal), and on the 7th day of Pesach at the Sea was the NISU'IN (marriage) of G-d and Israel. As Rav Tzadok HaKohen stated, TU b'av, the 7th day after Tish'a b'av, corresponds to the 7th day of Pesach, the day G-d married Israel. In light of the Zohar's teaching, TU b'av became a most propitious day to choose one's marriage mate. 70 PERSPECTIVES BUT ONLY ONE TORAH by Dr. Meir Tamari "Vaetchanan, I [Moshe] beseeched Hashem at that time" (D'varim 3:23). Vaetchanan is one of 10 Tanachic terms used for prayer and is the language of a needy person or one seeking concessions or one beseeching for undeserved favors. Does such a person have the right to pray aloud? Such loud prayer may be considered presumptuous and arrogant, keeping in mind the greatness of HaShem and the insignificance of human beings. On the other hand, perhaps one should not pray silently as Chana did, who taught us that one may pray in silence - 'and she spoke to her heart' (Shmuel Alef 1:13) was rebuked by Eli, the Kohen Gadol. He, the bearer of the tradition handed down from Moshe, considered her to be drunk; since she did not pray loudly as was customary (Rashi). Study of the sources of people's impetus to pray may help resolve this question of silent or loud prayer. Prayer may come from the outpouring of the heart that calls to G-d, because of an individual's sorrow, or distress, or pain; va'etchanan. Alternatively, prayer may be the result rather of the mind's wisdom, knowledge, introspection and analysis. "The heart is warm, full of religious feeling and sensitive to human material, physical and social needs. Its prayer becomes an outpouring of spirituality that needs to be voiced aloud, even as it is written, 'let your hearts cry out to God'. The mind, however, is cool and unemotional, with constant intellectual analysis and unrelenting inquiry so that such prayer is hidden and not easily visible or heard" (Shem Mi- Shmuel). The formal and set prayers of the Amida ordained by Anshei Knesset HaGedola] are all communal-national, obligatory, set in a plural language and represent the public korbanot. "Va'etchanan" may help understand a further difference between these set prayers and those intermittent or personal prayers offered by each individual according to their needs. The set prayer in the Shmoneh Esrei requires the concentration of the mind and the introspection of the intelligence; "set and time-bound prayer is neither beseeching nor a request" (B'rachot 28a). However, in OU Israel Center TT 1147 L page 20 W Va'etchanan - Nachamu 5775

21 the optional, introductory or intermittent prayers, each individual prays because of their needs, troubles and tribulations, or the needs and sorrows of family, neighbors and society. This is a function of heart and the emotions and therefore each prayer is a shout and a loud cry. Jewish prayer requires both community and individuals and involves both heart and mind. The set prayers flow from the mind, yet the mind affects also the heart that follows it and when the prayers originate in the heart, they move the mind and the intellect to merge with them. So we have the Amida recited in silence - the outpouring of the mind, and then the reader's repetition that is recited aloud since it includes the requests and pleas of many individuals. To achieve this unity between mind and heart one requires simultaneously the devoted participation of people and the singularity of purpose of communal prayer; therefore, we daven the Amida together in a minyan. Moshe's "va'etchanan", his plea, was to enter Eretz Yisrael despite the vow that Hashem had made to the contrary. If his prayers were not answered men would say that there is no hope of salvation for ordinary men and women. They will think that there is neither value nor remedy in their prayers. "Chazal (Rosh HaShana 17), tell us that prayer helps to avert a decree before the judgment has been finalized. Furthermore, even an oath may be changed by t'shuva (Mo'ed Katan). Even a Divine oath can be annulled by prayer and t'shuva for sins bein adam la Makom since there is no limit to Hashem's mercy and chesed. However, regarding crimes against our fellow humans, t'shuva cannot help evade punishment; neither before judgment nor after, neither where there is a Divine oath nor where there is no oath. Therefore, the decree against Moshe could not be commuted by t'shuva because he sinned against the whole community of Israel by his terrifying questions concerning the might of the cities and their inhabitants included in his instructions to the spies. It is true that he only added this in order that Israel should be aware of the chesed that Hashem was according them by defeating such powerful enemies. However, this lent credence to the false reports of the spies which persuaded Israel not to go into the Land. As a result that whole generation had to die in the desert without entering the Promised Land. Justice demanded that Moshe share their fate" (Abarbanel). "'Va'etchanan. I begged Hashem let me enter the land but G-d turned against me because of you [Israel]' (D'varim 3:24-26). That is the land in which His Mighty Hand had wrought miracles in order to bring Israel there. How is it possible that I should not want therefore to wipe out the seven nations living there and so prevent them from ever exiling Israel? I wanted to look on the beauty of the OU Israel Center TT 1147 L page 21 W Va'etchanan - Nachamu 5775