Dvar Torah for Rosh Hashanah 5777

       AIMeM Torah would like to wish all our readers a happy and healthy New Year! Thank you for all your support over the past year.

       Once again, Rosh Hashanah is upon us. This time of year is primarily and rightfully looked at as a time of repentance, retrospection, and recognition of Hashem as our King. However, this whole period from Elul to Yom Kippur is also about developing our relationship with Hashem. There is a famous teaching that the month of אלול is an acrostic for the phrase “אֲנִי לְדוֹדִי וְדוֹדִי לִי” “I am my beloved’s and my beloved is mine”, found in Shir HaShirim (6:3). This teaches us that the whole point of the Elul and Aseres Yimei Teshuvah process is to reach a stage where we feel that bond between us and Hashem, both on an individual and national level.

       The relationship between Hashem and Bnei Yisrael is described throughout Shir HaShirim, with both parties referring to each other as דּוֹדִי. Rav Shalom Schwadron, in his famous sefer on Elul, Kol Dodi Dofek, examines a number of these pesukim and shows how we can use them to enhance this time of year and develop our own דּוֹדִי relationship with Hashem. I would like to examine one such example.

       Perek 5 of Shir HaShirim begins with the beloved (Hashem) coming to visit in the middle of the night, but we hesitate to open the door since we are already in bed. The pasuk continues, “דּוֹדִי שָׁלַח יָדוֹ מִן הַחוֹר וּמֵעַי הָמוּ עָלָיו” “My beloved stretched out his hand from the hole, and my insides stirred because of him” (5:4). Rav Schwadron explains that the hole must not have always been here, otherwise, the beloved would have reached in immediately instead of asking and waiting for us to open to door. Additionally, the fact that this hole is important enough to be mentioned means we must discuss its origins. Where did it come from? How was it made?

       Imagine if someone knocks on your door in the middle of the night. Not only that, you have just finished all your preparations for bed, and are just sliding under the covers to go to sleep. Whoever knocks now better be very important or you’re not getting out of bed! And that in of itself is a tremendous sign of the relationship.

       This example is the exact same situation as is written in the pesukim! And while we reply to our beloved that it would be hard for us to get out of bed, the very fact that we bother responding to him shows that he is important enough to us to warrant a response when we are exhausted, lying in bed. Someone who we don’t value at all, wouldn’t even get any response out of us at all!

       This is just a small gesture, perhaps not even a very respectful one; but Hashem in His mercy considers this the beginning of Teshuvah. Even a small acknowledgement of His value to us is enough to create a small hole in what was a solid wall. Upon seeing this “hole”, Hashem immediately jumps forward and sticks His hand in, to better enhance that connection between us.

       But if we create the hole and Hashem reaches out to us, how come the pasuk says “my beloved stretched out his hand from the hole”, if Hashem is outside, He should be stretching His hand towards the hole! Rav Schwadron explains, this is the secret of Teshuvah. If we put in even just a little effort from our side, then not only does Hashem help us, He comes over to our side and pushes us towards Him! He stretches out His hand, not towards us, but from behind, guiding us and bringing us even closer to Him. However, that assistance only comes as a result of our efforts, therefore, even with Hashem behind us, the hole remains small.

       However, this explanation contradicts a different statement of Chazal. There is a famous medrash on this Perek that says if we will open even a small hole for Hashem, He will expand that hole to fill the whole world (Shir HaShirim Rabba 5:2). So on one hand, we see that Hashem supports us only in accordance with our efforts, while on the other hand, we see that Hashem expands the hole even with just a small effort on our part. Which way is it?

       The difference is simple. If a person wants to develop a relationship with Hashem, but he’s not willing to improve himself to the point where he appreciates and understands the significance of such a relationship to get it, then his hole remains small. And while Hashem will assist him, it will only be as much as the person is willing to do himself. But if a person really wants to change, if he really wants to do Teshuvah, then Hashem will help him to the nth degree!

       By either person, this is a tremendous show of kindness from Hashem. Even someone who is only interested in putting forth minimal effort will still find his efforts rewarded, but only to a point. But for someone who is willing to do what it takes, it doesn’t take much effort either! Just beginning the journey, with just the small bit of effort at the beginning, Hashem will provide you with everything you need to reach your destination.

       May we all merit a wonderful and meaningful Rosh Hashanah and Aseres Yimei Teshuvah. May we all concentrate our effort on forming a relationship with Hashem; and by simply beginning to show that we care, we should all merit the Siyata Dishmaya, the divine assistance to reach that goal.

K’Siva Vachasima Tova!

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Dvar Torah for Parshas Ki Savo

       Parshas Ki Savo begins with the mitzvah of Bikkurim. Every year around Shavuos time, you were obligated to bring the first fruits from your field to the Beis Hamikdash as a show of appreciation to Hashem for providing another year’s harvest. It was an exciting time in Yerushalayim when the crowds came with their Bikkurim. The fruits were arranged in beautiful bouquets and placed on top of animals decorated for this special occasion. The people of the city would fill the streets and escorted everyone up to the Beis Hamikdash. This lasted the entire summer and was always a source of excitement and joy.

       Upon reaching the Beis Hamikdash, you would present the Kohen with the fruits and read several verses from our parsha. They talk about how Hashem took us out of Mitzrayim with amazing miracles, brought us all the way to Eretz Yisrael, and provided us with this beautiful produce. These pesukim may be familiar as they are the same ones that we read on Seder night. While the explanation behind these pesukim seems very clear, the Ohr HaChaim explains how there is more here than meets the eye. I would like to focus on one of these pesukim.

          “וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים” “And Hashem took us out of Egypt with a strong hand and with an outstretched arm, with great awesomeness, and with signs and with wonders” (Devarim 26:8). In the Hagadah, we explain each of these things as some of the miracles Hashem did for us in Mitzrayim; however, the Ohr HaChaim here explains differently. Instead of the pasuk referring to supernatural events, never to be repeated throughout history, it actually discusses some things which are still a big part of our lives.

       Hashem took us out of Mitzrayim for two reasons, to save us physically and to save us spiritually. Mitzrayim was the most spiritually desolate place in the world. Each item in the pasuk refers to a positive spiritual influence He gave us to combat the influences of Mitzrayim. “בְּיָד חֲזָקָה”, “a strong hand”, refers to the Torah which the pasuk later on (33:2) explains as having been given to us with Hashem’s ‘hand.’ The remainder of the pasuk refers to the three things which constantly protect us from the Yetzer Hara: Tefillin, Tzitzis, and Mezuzah. See Gemarah Menachos 43b.) The Gemarah teaches us that having these three things, prevent you from sin. “וּבִזְרֹעַ נְטוּיָה”, “an outstretched arm”, refers to the Tefillin of the arm, while “מֹרָא גָּדֹל”, “great awesomeness”, refers to the Tefillin of the head. “אֹתוֹת”, “signs”, refers to Tzitzis since they serve as a constant reminder that we are servants of Hashem; the commentaries explain that the amount of knots and strings symbolize the 613 mitzvos, and the single string of techeiles reminds us of Hashem’s presence. Finally, “מֹפְתִים”, “wonders”, refers to Mezuzah. According to the Zohar, having a Mezuzah on your door protects the house from death and grave dangers. This is truly a ‘wondrous’ object to prevent such calamities.[1]

       The Ohr HaChaim gives a second explanation for these five phrases by saying they each correspond to a section of the Torah. “בְּיָד חֲזָקָה” corresponds to Sefer Bereishis which discusses the creation of the world, done by Hashem’s ‘hand’. “וּבִזְרֹעַ נְטוּיָה” corresponds to Sefer Shemos which discusses the many miracles Hashem did for us, some of which are explicitly described as being done by Hashem’s outstretched arm. “מֹרָא גָּדֹל” corresponds to Sefer Vayikra where we are commanded in the Avodah of the Mishkan and are taught to treat the Shechinah with the utmost respect; basically, we are taught how to relate and how to appreciate the Awesomeness of Hashem.

       “אֹתוֹת” corresponds to Sefer Bamidbar where each Shevet is given a flag to represent themselves, as well as a specific spot in the encampment. And “מֹפְתִים” corresponds to Sefer Devarim where Moshe tells Bnei Yisrael how their actions, whether good or bad, will directly affect to what happens to them. Having the world act directly in accordance with your actions is supernatural, and would truly make someone feel amazed at how Hashem runs the world; it can provide a sense of wonder.

       While the simple explanation of these pesukim is definitely true and important, this explanation of the Ohr HaChaim stood out to me. When Hashem took us out of Mitzrayim, He didn’t just use amazing miracles; those only happened once, and while we appreciate and commemorate them still, they are still just stories, not something we can tangibly point too. Furthermore, even for the generation leaving Mitzrayim who experienced these miracles firsthand, it would be more effective if they had something tangible, something they themselves could use to help them escape Egypt, as opposed to simply watching from the sidelines.

       This explanation addresses both those concerns. Hashem gave us Torah and mitzvos, something real to take with us and allow us to grow spiritually and leave Mitzrayim. And not only that, we still have these objects nowadays, generations after the Exodus! So as we come to bring Bikkurim, or whatever we thank Hashem for nowadays, we aren’t just thanking Him for what He did to bring us out of Mitzrayim to Eretz Yisrael, from ultimate impurity to ultimate purity, we thank Him for providing us with the tools to continue our spiritual growth throughout the generations.

Shabbat Shalom!  

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[1] I feel the word ‘wonder’ is not typically used in the sense the Torah (or at least the translator) intends, therefore, I’d like to explain what I mean when I use this word. ‘Wonder’ refers to the sense of awe or amazement you feel at something; it is an emotion brought upon by something remarkable, surprising, unique, or admiration. In this case, we are using it to describe the reaction to Hashem’s amazing miracles, and later on, we use it to describe the wisdom behind how Hashem runs the world.

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Dvar Torah for Parshas Ki Seitzei

       Near the end of Parshas Ki Seitzei, the parsha begins to discuss a variety of “life event” topics that are important to know. Among these, it discusses marriage and divorce. The pasuk dealing with divorce has one of the most famous rabbinic discussions attached to it. The pasuk says, “וְהָיָ֞ה אִם־לֹ֧א תִמְצָא־חֵ֣ן בְּעֵינָ֗יו כִּי־מָ֤צָא בָהּ֙ עֶרְוַ֣ת דָּבָ֔ר” “And it will be that she (the wife) will not find favor in his eyes, for he found in her a matter of immorality” (Devarim 24:1). In this case, the pasuk says you are allowed to divorce your wife.

       In the last Mishna in Maseches Gittin, there is a famous discussion about what qualifies as a עֶרְוַת דָּבָר. Beis Hillel says simply burning her husband’s food is a good enough reason. Rabbi Akiva says that even if he finds someone more beautiful than her, he is justified in divorcing her. This obviously is a puzzling Mishna. The pasuk uses the word ערוה, meaning immoral, to describe the woman being divorced. How are these examples of immorality? And even if the pasuk used a different description, burnt food and outer beauty are reasons to get divorced? What is the machlokes here between these great rabbis?

       Rabbi Yaakov Kaminetzky explains that the Torah is teaching us about the concept of marriage. Burning food is a ridiculous reason to end a relationship; the Torah is teaching us something profound about relationships. Every man and woman must look at their spouse like  she/he is the wisest, most beautiful, most wonderful person they know. And while they may not like certain traits their spouse possesses, it shouldn’t take away from their overall image of them. However, if their relationship arrives to the point where burnt food is equated with immoral activity, where you are tempted by outer beauty even after everything your spouse has done for you, it is obvious and apparent that this relationship will not last and the Torah allows you to get divorced. So it’s not the fact that she burnt his food that he is allowed to divorce her, it’s what his reaction to the food represents.

       This level is not an easy one to reach, to have two totally different people come together and develop such high opinions of each other. But marriage itself goes against the laws of nature, as evidenced by another famous statement of Chazal found at the beginning of Maseches Sotah. The Gemarah explains that Hashem is the true source of every proper marriage. Then the Gemarah explains further, “וקשין לזווגן כקריעת ים סוף” “It is hard (for Hashem) to make couples like the Splitting of the Red Sea” (2a). Rashi explains this statement that just like Hashem had to change Creation in order to split the sea, pairing couples together also requires a change in nature.

       But why does the Gemarah say it is difficult for Hashem? He is all-powerful; changing nature for Him is easier than lifting a finger is for us! What difficulty does He have in splitting the sea or making shidduchim?

       Reb Yaakov explains that Hashem created the world in total perfection; the way the world runs on a day-to-day basis is the best way for it to be run. The sea wasn’t supposed to be split, it was always supposed to remain whole. By splitting it, Hashem made nature less than perfect since it was in an unnatural state. So to change nature is “difficult” for Hashem since He is removing perfection from the world (though it’s being done for a greater purpose).

       It works the same way with couples. Man was created alone, so by nature, he was meant to be alone. However, Hashem has constantly and continuously changed the nature of the world and placed people together. This is what makes shidduchim so “difficult” for Hashem. So while it may be difficult for us to place those we love on pedestals, if Hashem is willing to remove His perfection from the world, we should be even more willing to do the same.

Shabbat Shalom!

Click here to listen this this week's Podcast (Also available on iTunes)

Click here for last year's Dvar Torah for Parshas Ki Seitzei

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Dvar Torah for Parshas Shoftim

       This week marks the debut of the AIMeM Torah Podcast! We hope this will enhance your enjoyment and understanding of the Dvar Torah.

       As the Torah continues with Moshe’s final lessons to Bnei Yisrael, the overall theme of Parshas Shoftim, this week’s parsha, is leadership. A good portion of the parsha deals with different leadership positions, their responsibilities and privileges, and how the nation should relate to each position. For the most part, the parsha talks to the leaders themselves more so than the followers. I would like to address the relationship between two of these positions. 

       At the beginning of the second Aliya, the Torah discusses the laws of a Jewish king. In Sefer Shmuel (I Chapter 8), Shmuel HaNavi describes the role of a king in relation to the people, stating basically that he has full authority to do whatever he wants and the nation is obligated to follow him. Here in our parsha, the Torah tells us what limitations the king must keep. He is restricted by how much money, possessions, and wives he is allowed to have, but most of all, he is required to carry a full sefer Torah around with him at all times and continually study it. This is to remind him that while he may be the king, he is still obligated to a Higher Power and must make all his decisions and judgements based on the Torah. By keeping to the Torah, the pasuk says that his kingdom will rule forever.

        So who will insure that the king will keep to the Torah? We can’t expect the nation to do it, who says their knowledge of Torah is any better than the king’s! The Torah answers this question in the pesukim immediately following.

       The next leaders discussed in the parsha are the Kohanim (and Leviim), who are in charge of the services in the Beis Hamikdash as well as being responsible for teaching Torah to the nation. The Ibn Ezra explains that the king is the ultimate judge of the nation while the Kohanim are the ones who are obligated to make sure the nation has the ability to study Torah, and is doing so. Therefore, they are the ones who can ensure the king remains true to the Torah.

       The Kli Yakar gives another explanation that solidifies the connection between these two leaders. When the Torah writes that the Kohanim don’t receive a portion, it says, “וְנַֽחֲלָ֥ה לֹא־יִֽהְיֶה־לּ֖וֹ בְּקֶ֣רֶב אֶחָ֑יו” “He will not have an inheritance among his brothers” (Devarim 18:2). He focuses in on the phrase “בְּקֶ֣רֶב אֶחָ֑יו”, a wording which appears infrequently in the Torah. He explains that while it is written by the Kohanim, this actually directly relates to the obligations of the king.

       We may wonder, why does the Torah restrict the amount of horses and money a king can have? Why is it a big deal to allow him unlimited resources? The answer is that Bnei Yisrael won’t be able to provide these excessive resources, and the king will have to go to other countries to fulfill his desires. As a result, the king will become used to having his needs filled by other countries and soon, when there is a real need for materials, he will place his faith of salvation on the ability of other countries to provide for him.

         Hashem doesn’t want this, He wants there to be an attitude of בְּקֶרֶב אֶחָיו, that the king should have a strong connection with his nation. And through them, he will feel a connection to their guiding force, the Torah. The Ohr HaChaim explains that these two topics are placed next to each other to show even the king is obligated to give gifts to the Kohanim, just like the Torah obligates every person in Bnei Yisrael. Says the Kli Yakar, this phrase is placed in the discussion of the Kohanim so the king should understand that he must listen to what the Kohanim teach him; while he is the highest authority in the land, his highest obligation is to Hashem and the Torah.

       On the surface, the king and the Kohanim couldn’t be more different. A king lives in a huge palace, doesn’t lack for anything and can ask for anything he wants from the people. A Kohen has no land to call his own and must rely on the generosity of others to survive. However, they represent the nation to Hashem by serving in the Beis Hamikdash and they are responsible for the continued Torah education of the nation; as such, they hold the key to there being an environment of בְּקֶרֶב אֶחָיו in Eretz Yisrael, they keep the king true to the Torah. They are the ones who are ultimately responsible for the good of the entire nation. And among the Jewish People, the obligation to the Torah rises above all else.       

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Shoftim

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No New Dvar Torah This Week

We are still on hiatus for one more week. Please click here to enjoy last year's Dvar Torah for Parshas Re'eh. We will return, b'ezras Hashem, next week with a new Dvar Torah and the premiere of the AIMeM Torah Podcast!

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