The Hidden Vav (G-d of mercy can be found amidst darkness) - Parasha Ki Savo

BS”D

Please note this Blog carries Jewish thoughts and Jewish themes

Parsha Ki Savo Deuteronomy Ch26 v 1 to Ch 29 v8

The hidden VAV in Parshas Ki Savo

Rabbi Wasserzug pointed out in the parsha, I think in the name of Rabbi Bachya, in two places the sedra  talks about forces capable of overtaking us, good ones i.e. Blessings and bad one's i.e. Curses, in both places the same word is used Vehisigoochah (it is Hebrew and means to reach us or overtake us).

Go to Deuteronomy Chapter 28 V 2 Blessings

All these blessings will come upon you and will reach you Vehisiygoochah when you obey YkVavk (G-d of mercy), your G-d (master creator).

Now go to Deuteronomy Ch 28 V15

Should you not obey YkVavK your G-d to guard and perform all his commandments and His statutes that I am commanding you today (i.e. the today seems superflous, but it is to teach us even this day i.e. they should be forever standing); then all these curses will come and reach you Vehisiygoochah.

If you look at the word for overtake/ reach Vehisiygoochah in Ivrit/Hebrew regarding the Blessings/ Brochas it is written without a VAV in ch 28 verse 2. When the Torah lower down talks about Klalot or curses, the word overtake in Hebrew/Ivrit is written with a VAV see ch 28 verse 15.  Rabbi Bachya ha Kodesh indicated this represents the VAV of Hashem’s name of Mercy, the message I think is YkVavK feels and is with us through the misfortune Klalot, ,it teaches us G-d will always remain with us in our suffering, he waits and longs for our return and or connection to him, both in good and bad times, at a time of suffering too many feel alone, Hashem is totally hidden at these times -but the Torah is teaching us he is there with us, we should know he is there, wanting us to connect with him and to turn to him, to cry with and be with him together, so undertake to do so and and if we can find the strength to connect in the pain, we are already on track to rekindling the blessings we all desire so much, for is not the greatest blessing in this world being connected to G-d, the G-d of Mercy our father in Heaven. Many of our most righteous forefathers suffered but they used this suffering (Not on us, please) to draw closer to Hashem.

“. . . Because you did not serve Hashem, your G-d, amid gladness and goodness of heart, when everything was abundant.” (28:47)

If we have no pain and suffering, if we are blessed enough to have it relatively ok we should appreciate all that we have and show it.  Ask any very sick person what they would do to be healthy again, how small other peoples problems, that they complain about, seem to them, we need to be grateful that we have health.   Elul is a good time to look upward and take on new commitments as a gesture of our wanting to return, it is a powerful tool and time in turning our lives around for the better, and show our appreciation for all we have, all that is good, may we all return speedily and be accepted and only know and see blessings, like good healthy and happy and grateful people all around. And even G-d forbid when challenged to try and appreciate what ever good you can find, to teach others around you what they have to be so grateful for, and attempt to bring light to the world, out of the darkness, all the time knowing that Yk VAV k is with us, and will help us recitfy his creation but we need to always strive to do so, this is the purpose of the physical world of striving.   My Rabbi, Rabbi Wasserzug states that it says in the passuk, we will come to Le Olam ha ba (to the world to come) the passuk does not say  "Be -Beis into, it says Lamed to" i.e we go to our Olam Haba, he explains if it said Be Olam ha ba, it means we would come to a world of light that is already there, no he teaches it says Lamed - to, to teach us, that every merit and good deed we do, we are actually creating the light of our future world to come, to be enjoyed in the next world the spiritual world.

 If we know our life is currently full of blessings, if we are healthy, it is such a gift just to be healthy, just to be alive, having the ability to do good deeds.  Did you know of all the plauges in Egypt the ones involving killing were all carried out by G-d himself, why because G-d does not want us killing each other, we cannot possibly know when someone is deserving of death, and that is why the Jewish courts had such strict criteria and harldly ever carried out the horrible capital punishment spoken of in the Torah.  The implication of it being written is for us to understand the severity of the sin, Chazal teach us  never in the History of the world will a rebellious child be stoned to death.. 

If we are alive, we need to appreciate the value of being alive, if we have only a little but enough to give others less fortunate, what a blessing, tihes the first fruits is an obligation on everyone and what if we have an abundance of wealth (when everything is abundant we tend to lose appreciation for what we have, we then do not always see the VAV when everything is good and abundant (we wax fat, maybe that is why the VAV is absent when the blessings overtake us, and thus we cease to bring light into the world - we should know the antidote to wealth is appreciation and thanks for all we have directly to the bestower of all Good in the world, the cause of all causes G-d Almighty, king and ruler over creation blessed is he), to use the blessing for connection be careful of the so called self-made man syndrome, where we forget about the less fortunate around us. Remember it is often easier to find G-d and pray to him at a time of suffering and need, so remember if you are blessed, to say and show your appreciation and give thanks, the highest way is by your deeds, through them we rectify creation and by emulating G-d in bestowing some of that good on others, we partner with him in fulfilling the purpose of creation.

This is exactly why after inheriting the Land when we had the temple we brought the Bikkurim and the tithes the first of our produce, as we realize it is at such  times of blessing when our fruits are enjoyed we now need to appreciate and say and show we thank you for the good that G-d you bestow on us, by giving the first of our blessings to the Priests and poor in our midst!

Ch 26 v1 and 2 When you inherit the Land and settle it, you are to take of all the first fruits that you bring from your land that YkVK is giving you, and place it in a basket and go to the place that YkVK your G-d chooses...

We then make a decleration about all the Good that Hashem has done for us, in bringing us to the land.

It is Elul, there is no better time than now to connect with the King who comes out into the field, to our lowly physical  world, out of the palace on high and ready to welcome us to refresh our journey in striving to become his partner worthy of entering his palace in true connection, the light of the World to come.

Have a good week may we all be inscribed for a healthy good and blessed new year where we can connect and repair the world to a point where G-d is revealed and no longer hidden, and if we suffer, to try use the pain to connect and to please G-d find the hidden Vav (G-d of Mercy) to help us, to carry us through our trials and find that light we all so dearly seek...

Amen

Ki Seitzei - arousing compassion on high

B”SD

Ki Teitze : Deuteronomy Ch 21 v 10 to Ch 25 v 19

The Parasha shows us the importance of both gratitude, mercy and compassion with our fellow human beings, it also warns us of where to draw the line between acceptable compassion and when compassion is no longer a requirement.

Last week a person not Jewish, asked me a good question about why the Israelites were not allowed to hate or despise the Egyptians after all we had been enslaved by them, so why show them compassion?  What is so uncanny is the question is referred to in the weekly Torah reading, in such a direct way it is not coincidental! 

So if we go back to the person’s question to me Ch 23 v 8 states … do not despise the Egyptian, for you were strangers in his land.  Just before this passage we read about the Ammonite and Moabites being forbidden to become part of the Jewish people, they are family of our forefather Abraham yet we are told, keep as far away as possible.  Though today I do not think these nations are still around, it is important to understand why we should not harbour resentment against the Egyptian who enslaved us, but  G-d forbids the other two mentioned nations from joining our people – the answer is simple, the Jewish people are called Jehudim – after the 4th son of Jacob was born to him by Leah, in gratitude to Hashem she called him - Yehuda, Leah his mother was one of the first people to thank Hashem from a place of suffering (being the unloved wife), despite this she sees Hashem's hand and feels completely overwhelmed by Hashem’s kindness and names her child Judah, the root of which is to give thanks!

So why do we owe thanks to Egypt and not Abrahams family Lot's children? We see when the Israelites where exposed to a famine, Joseph requested and Pharaoh granted a place for the 70 strong Israelite family to settle in Egypt, without this opportunity the family would have been exposed to a fatal famine.  For this we need to be eternally indebted.

On the other hand Moav and Ammon were the children of Lot, whom our forefather Abraham saved from the 5 kings who had captured him, though they owed us a similar debt of gratitude for saving their father and thus them too, they did not show any recognition for their gift of life, they ignored the role our forefather had played in assisting them and worse tried to harm us, as ch 23 v 5 relates “Because of the matter they did not greet you with bread and water on the way when you went out of Egypt.  And because he hired Bilam…”  There are many places in the entire Torah that teach us the importance of appreciating all the good that people do for us, it is important to reflect on this… without it we close the gates of mercy, so desperately needed at this time of year a time of Judgement, if we do not appreciate the good, the gift of life we reach a point where in fact are not welcome to become one of G-d's chosen children.  

Mercy and Compassion

Why chase away the mother bird? Rabbi Aurbach mentioned, it is not only that the mother bird will suffer when she sees her young or eggs taken, but rather as Jews also we are forbidden to capture the mother bird while she is trying to protect her young. We are instructed to never take advantage of another's compassion for our own benefit or to enrich ourselves. Such is the import of Mercy. 

Rabbi Aurbach mentioned when we look for a spouse the best quality to look for is not wealth or physical looks but rather the person should have gratitude, be a person of compassion and feel ashamed when they wrong others - these are true Torah Qualities, and I would argue as we move into the time of justice these are the exact qualities we need to focus on embedding. Hashem distances his compassion when these qualities are absent so on the other hand with them we must arouse Hashem's quality of mercy and forgiveness so badly needed at this time.  There are times when compassion is wrong and Judgement must prevail and that is when good is weakend to such an extent that the world must be brought back into balance.

Charity, Prayer and repentance remove an evil decree!

Have a good week, thank you for taking of your busy time to read this blog

G-d Bless

Michael

EXTRACT FROM SHORT VORT WHICH  I LIKED IF YOU HAVE TIME:

http://www.shortvort.com/ki-seitzei-parasha/11906-mixtures#sthash.b0wcnsTL.dpuf

Torah Portion

Written by D Fine

Much of our sedra connects in some way or another to the theme of mixtures. We are warned about mixing male and female clothing, about mixing wool and linen in our garments, about types of animals which may not thresh together (kila’im), and about certain groups of people who may not marry (mix) into klal yisrael. We are therefore going to discuss an idea which is perhaps one of the greatest spiritual ‘mixtures,’ and at the same time has several connections to topics which come up in our sedra. In the third Rashi in the Torah, Rashi comments on the choice of the Torah’s lexus in that it refers to HaShem using the name ‘Elokim,’ as opposed to the Yud-keh-vav-keh name. This name Elokim represents the attribute of strict justice (middas hadin) and not giving any leeway in overlooking any part of sin whatsoever – it is justice in the strictest sense. The four-letter name, however, represents HaShem’s attribute of mercy (middas harachamim); the dealing more compassionately with His creations and judging them in a more positive light. Explains Rashi, that HaShem originally thought to create the world with middas hadin [hence the start of the Torah using Elokim], but He saw that the world would not survive on this, and so put middas harachamim first and joined it with the middas hadin, as it says (bereishis 2;4) ‘on the day that HaShem (four-letter name) Elokim created earth and heavens.’ This mixture of rachamim and din is not natural; the two are virtual opposites, yet HaShem mixed them together. In fact, some Chassidim have the custom to dilute the kiddush wine with a few drops of water, for wine represents din, and water rachamim, and so they emulate HaShem’s ‘mixture’ by diluting the din with rachamim. The messilas yesharim[i] explains a bit more about this cryptic mixture of din and rachamim. He writes that each part of the mixture influences the other part, yet both are not lost. For example, he says that middas hadin dictates that the punishment should come immediately after the sin is committed, and the punishment should be severe (one did go against HaShem’s word). But middas harachamim dilutes this in providing space between the sin and the punishment, making the punishment less severe, and allowing for a mechanism called Teshuva (repentance) to undo the sin entirely. But middas hadin is not removed completely; there still is a punishment, just a lighter and later one. In fact, the Torah itself is called both din and rachamim[ii], echoing this mixture of the two attributes. Our system of judgment, in beis din, is a reflection of HaShem’s Torah in this world. The Ramban[iii] explains that the beis din are referred to in the Torah by the name ‘elokim’ because HaShem is with them in judgment and He judges, and elsewhere the Ramban writes[iv] that HaShem will not let the beis din err in judgments. Thus, our judiciary also has this combination of din and rachamim in its laws and proceedings. We are going to cite some of the numerous examples of this mixture of din and rachamim in our judicial system, several of which surface in our sedra. Firstly, though the Torah states that certain people who deserve capital punishment must be hanged, they are not to be left hanged overnight; but rather buried that day[v]. In fact, what actually occurred was that beis din would hang the person very close to sunset, so that they would need to remove him immediately to avoid the prohibition of ‘leaving him hanging’ into the night.[vi] Moreover, the tree on which the person was hanged was buried too, so people could not ever point to the tree and be reminded of the person’s sin and say ‘this was the tree upon which such-and-such a person was hanged.’[vii] This is one example of beis din combining deserved punishment (din) and mercy. Furthermore, in order to convict someone in a capital case, beis din must have a majority of two, whilst in order to declare a person innocent, any majority (i.e. even one person) is sufficient.[viii] So too, if the beis din’s vote to convict the accused to undergo capital punishment is unanimous, the halacha is that the accused is let free[ix], because if there is no merit found whatsoever then this shows that the judges have not looked into the case well enough; each person has some merit to his case. Similarly, if the beis din in a capital case found out that their judgment was based on an (not too obvious) error, if they had convicted the accused they may return him and re-judge his case, but if they had found him innocent, they may not return him to retry his case.[x] Moreover, in our sedra we are told (25;3) that there is to be a punishment of (a maximum of) forty lashes for certain sins, but in reality beis din would mete out a maximum of thirty-nine. Why? Because beis din were concerned that on the off-chance that they would accidentally administer one more lash than they should, the total should come to the prescribed forty and not forty one, which would be one over the limit.[xi] In addition, if beis din examined the person convicted of lashes and decided that he was only physically capable of receiving less than the thirty-nine lashes, he would receive less. And even if beis din discovered after administering the reduced number of lashes that the person was healthy enough to receive more, he would get no further lashes.[xii] Perhaps the greatest example of the mixture of din and rachamim of beis din is that any capital punishment carried out by the beis din acted as an atonement for the convicted’s sin. This meant that someone who has committed a grave (no pun intended) sin fully deserved of the death penalty would see their sin atoned for upon the carrying out of their sentence.[xiii] The above are but a few of the many examples of beis din acting with a combined sense of din and rachamim. [It is also worth noting that the true judgment occurs at the termination of one’s life] One can extend this theme of mixing din and rachamim to the current month of Elul. Besides Elul being a preparation for rosh Hashanah and yom kippur – when we entreat HaShem to dilute his judging of us with rachamim – there is a similar mixture found in Elul and Rosh HaShanah. The Ramban[xiv] seems to connect the attribute of din to serving HaShem from yirah (fear), with the attribute of rachamim connected to serving HaShem out of love (ahavah). Elul and Rosh HaShanah both comprise a mixture of these traits of ahava and yirah, as I heard from Rav Osher Weiss. We shall give examples. On the yirah side, the Rambam reports[xv] that we do not say Hallel on Rosh HaShanah and Yom Kippur because ‘they are days of repentance and fear and fright, not days of extra simcha.’ And those days are called ‘the days of awe’ (yamim nora’im) after all. However, there is also the aspect of ahava and even simcha to Elul and the Yamim Nora’im. Firstly, Chazal tell us that Elul is a pneumonic of ani ledodi vedodi li; referring to us and HaShem as each other’s beloved. Furthermore, aside from being yom hadin, Rosh HaShanah is a yom tov[xvi] and has the halacha of simchas yom tov[xvii] and a seudah. In fact, some even ascribe simchas yom tov to yom kippur as well (no seudah!),[xviii] and the mishna (Ta’anis 26b) describes yom kippur as one of our happiest days of the year due to the atonement therein and the fact that it was the day that we received the second tablets.[xix] Therefore, we see that Elul too is a mixture of ahava and yirah. Finally, on a more practical note, let’s suggest something to work on during the days of Elul leading up to yom hadin. The Chofetz Chaim quotes a midrash[xx] that says if you speaks good of other people, the angels will speak good of you to HaShem. [Be careful not to speak good of people around others who are likely to counter with some negative statements about that individual.] This is a great way to build up to the day of judgment, when we are looking for HaShem to show mercy and good favour to us. Have a great Shabbes, -------------------------------------------------------------------------------- [i] Written by Rav Moshe Chaim Luzzato, Italy and Amsterdam, 1707-1746. This bit is towards the end of perek 4 [ii] ‘Rachmana’ is used in several gemarras to refer to the Torah. [iii] Shemos 21;6 [iv] Devarim 19;19. Also see the Rambam hilchos Sanhedrin 3;6 that the Shechinah is amongst every worthy beis din. See also hilchos Sanhedrin 23;9 [v] Devarim 21;22-23 (our sedra) [vi] Rambam hilchos Sanhedrin 15;7 These sources that I quote from the Rambam tend to be from the gemarra anyway, I just didn’t take the time to find out where in the gemarra, so left it at the Rambam. [vii] Rambam hilchos Sanhedrin 15;9 [viii] Rambam hilchos Sanhedrin 8;1 [ix] Rambam hilchos Sanhedrin 9;1 [x] Rambam hilchos Sanhedrin 10;9 [xi] Rambam hilchos Sanhedrin 17;1. This halacha is even more amazingly considerate if one takes into account that there was a special person appointed to count the number of lashes, and a second person to shout ‘hit,’ without which the (third) person appointed to give the lashes could not hit the convicted. (ibid. 16;11) Thus, the chances of beis din administering one more than necessary is rather minimal. [xii] Rambam hilchos Sanhedrin 17;2 [xiii] As a brilliant illustration of this, see the Maharsha in Sanhedrin 64b, who says that the reason beis din may not learn a punishment for any given sin via a kal vachomer (‘ein onshim min hadin’) is that the way a kal vachomer would work here is like this: If sin A results in punishment 1, sin B which is worse than sin A should definitely get punishment 1. We do not say this, because maybe sin B requires a greater punishment and so giving the sinner punishment 1 would not give him the required atonement for sin B. [xiv] Shemos 20;8 [xv] Hilchos Chanuka 3;6 [xvi] Rambam hilchos yom tov 1;1 [xvii] Sefer Yira’im 227, Rav Yonassan MiLunillle 10b in Rif Eiruvin right at the end of the perek. [xviii] Rav Yonassan MiLunille above. The Year’im above argues. [xix] Gemarra Ta’anis 30b [xx] The midrash is Midrash Mishlei 11;27 and is quoted by the Chafetz Chaim in his sefer Chovas HaShmirah perek 5

- See more at: http://www.shortvort.com/ki-seitzei-parasha/11906-mixtures#sthash.b0wcnsTL.dpuf

 

Parasha Shoftim - Justice a G-d given necessity!

B”SD

Shoftim Deuteronomy ch16 v 18 to 21 v9

V16

Judges and officers you shall appoint for yourself in all your cities that Hashem, your G-d, is giving you for your tribes; who will judge the people with righteous justice.

We see from the above verse that in order to follow a proper path in life, where many grey areas and temptations threaten, Hashem prescribes the need for learned men of good character and integrity to carry out Justice.  This is imperative for a stable and just society. The extra words for yourself indicate that this requirement extends to each and every individual, we need to ensure that our service is not subjective, we need to build in our own safeguards and checks and balances, be it through speaking to our Rabbis or consulting others. We see the need for the justice itself, to be just, to only follow the correct procedures when ruling from the words righteous justice. Even the judges themselves are subject to strict protocols and requirements.  Later in the Parasha the Passuk about appointing the correct people, is followed by the prohibition of planting a tree to be worshipped, our Rabbis have taught that this connection teaches us that if we appoint the incorrect people who are not outstanding in character it is commensurate with Idol worship.  Why because it is taught when judges judge in holiness and purity G-d’s presence resides upon them ensuring justice prevails, if not - G-d’s way will not be followed which is tantamount to Idol worship.  When those charged with justice are contaminated and corrupt this is a precursor to the eventual fall of that society.

Ch 17 V 8 and 9 If a matter of Law is too difficult to resolve for you…matters in dispute in your city; you shall rise and ascend to the place that Hashem your G-d will have chosen to bring the matter before the Priests and judges during those days they will inquire and tell you the legal decision.  

We see from the above that we need to go to the judges to resolve matters of dispute and the passuk highlights this is relevant for all times by the words not these days but those days i.e. even in our days, we cannot say our judges are no longer worthy to resolve disputes we need to go to the best court of the day in our own lifetime.  In Israel there were courts in each city consisting of a minimum of least three judges (always odd numbers to avoid a split decision without a majority.)  If they could not resolve the matter within the city a higher court with 23 superior judges, finally the matter could be taken to the highest court at the site of the Beis Hamkidash where the Sanhedrin sat with 70 judges. 

Ch 17 V 11 In accord with the Torah that they instruct you and upon the law that they state to you, are you to act; do not deviate from the word they tell you neither right or left.

Rashi teaches us if their judgement is Left and you believe you know the answer is right i.e. the matter is so clear to you as clear as you know your right hand from your left hand you still need to listen to what you “know to be the wrong call”, if a judge disagrees with the highest court and continues to rule in accordance with his own view, he is guilty of a crime worthy of the death sentence refer to Ch17 V12. We see from here the importance of unity amongst our nation and need for following the highest court, and having faith in them that Hashem has aided them in their ruling, as long as they have acted as prescribed by Hashem. Rabbi Aurbach stated on Shabbos morning this to prevents an appearance to others of the Jews having two different Torah’s (G-d forbid!).

 V20 The King of Israel may not be like other Kings, he needs to rule in accordance with the Torah values, not straying from the commandments right or left so that his days and reign may be lengthy.  Ultimately we listen to G-d and must be careful not to follow those claiming to have powers or to be representative of G-d, unless the way the ruling is given conforms 100% to the G-d given governance system as prescribed and referred to in this Parasha.

Ch 20 V 1 When you go to War against your enemy and you see a horse and chariot, people who outnumber you; do not be afraid of them for Hashem your G-d is with you.

Rabbi Tanchuma points out if we have Hashem on our side numbers against us or odds are not important, hence the verse says see a horse and chariot, not in the expected plural i.e. when you see many horses and chariots, people who outnumber you. Rabbi Tanchuma teaches the singular is hinting to the fact it does not matter how many we actually see, to Hashem, it is like one horse or chariot i.e. easily overcome, only do not be afraid of them, for G-d is with you.”  Ch 20 V4 “Because Hashem your G-d, marches with you to do battle with your enemies to save you."

Psalm 27 “Even if there would encamp against me an army, my heart would not fear, even if there would arise against me a war in this I trust. One thing I asked of Hashem that I seek to dwell In the house of Hashem all the days of my life”

We are instructed to offer peace prior to doing battles, with the exception of the Canaanite nations, where the instruction was these nations followed destructive evil ways, and thus needed to be completely destroyed.

Ch 20 v19 (in battle against an enemy) do not harm its fruit trees because you eat from it – from this verse we learn the quality of gratitude and also not to destroy or waste anything that sustains or benefits us.

We move on to the final chapter of Shoftim, where we learn of a dead body found outside a city and we do not know how the person was killed, there is a requirement to measure the nearest city and the righteous elders of that city need to perform a strange ritual, then say loudly Ch 21 V6 “And all the elders of that city, those near the corpse, will wash their hands over the calf beheaded in the vlalley." and loudly declare v7 "Our hands have not spilled this blood and our eyes did not see.”

Rabbi Tabback speaking on Friday night evening said, the Elders are decent righteous people so why do they need to perform this ritual wash their hands clean and say the above words? He went on to say society is responsible for each other, if a body is found and bandits are allowed to run lawless we may very well be responsible as we need to look after our citizens, and guests by providing escorts and safety, if wrong happens we need to first measure what went wrong, look inwards and investigate and see that we are not responsible in some direct or even in an indirect way!  Only after investigating thoroughly may we wash our hands of the matter. We cannot turn a blind eye to injustice, if we do we have blood guilt on our hands, again sound Justice and enforcement are the cornerstone of any healthy society! All nations are commanded to set up just courts to enforce rule of law, so rights are protected and disputes are settled peacefully.

….the last sentence ch 21 v 9 Still you must eradicate the innocent blood from within you, when you do what is upright in Hashem’s eyes.

Not coincidentally this Parasha of the rule of law falls and is reviewed prior to Rosh Hashanah the day of Judgement

Tehillim 45 v7 “The sceptre of your Kingdom is a sceptre of Fairness”

Proverbs 29 v 4 “The King Sustains the land with Justice"