Parshat Re'eh Shabbat Rosh Chodesh Ellul

30 Av 5775 /August 15, 2015 Daf Yomi: Nedarim 83; Nach Yomi: Eicha 4

Weekly Dvar Torah

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NATIONAL COUNCIL OF YOUNG ISRAEL

SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO

Defining Failure

Rabbi Morechai Rhine Associate Member, Young Israel Council of Rabbis

“It never happened, and it never will happen” − says the Talmud about Ir Hanidachas, the city that went astray. Although there is a mitzvah in the Torah of how to deal with an entire Jewish town whose people started to worship idols, in practice, it never happened.

Which leads one to wonder: if the case of Ir Hanidachas never happened and never will, why does the Torah feel compelled to

mention it?

An important facet of planning for success is to define failure. Often, we pursue many good ideas at once; we divide our energies equally into various endeavors. It may be too late when we discover that we’ve succeeded in many areas, but not in the ones most

important to us.

The American Jew hopes for success in a lot of areas − job, home, marriage, children, family, friends, and hobbies. We all hope for

complete success in all endeavors, but it is important to take a moment to define failure as well. Ask yourself: “If I succeed in all except for family…” or, “If I succeed in all except for my children…” would you feel satisfied?

Defining failure provides clarity to the way in which we live our lives. The great Jewish leader, Rabbi Moshe Feinstein, z”l, was able to

write responsa without the aid of a library. He simply quoted the sources from memory. The Rabbi once explained that what

compelled him to continue studying Torah was that he didn’t want to be an “ignoramus.” His definition of failure was a lack of proficiency in any area of Torah. His definition of failure compelled him to greatness.

Imagine a Jewish community that started to drift in the direction of becoming an Ir Hanidachas. Reports would reach neighboring

Jewish communities that Jewish identity was eroding in this particular city. Things were so bad that it was difficult to find a mezuzah

in the entire city. Certainly the neighboring cities would become alarmed and would respond by reaching out to their Jewish brothers and sisters. Mezuzah campaigns would be launched; shabbatons would be organized. Soon, the trend away from Judaism would be

stayed − all because the Torah is very clear in teaching that if a city of Jews goes astray it is a national failure. The reason Ir Hanidachas never happened is not because it can’t happen − it could. The reason Ir Hanidachas never happened is because failure

was defined and we were put on alert.

Defining failure applies in a personal sense as well. We all juggle numerous priorities during the course of the week. But no effort is

too great if it means avoiding our self-definition of failure. For some people the, self-definition of failure is if their children don’t receive a Torah education. For them it is worthwhile to go through any expense to provide for their children’s education. For others, shalom bayit is most important. They consider any self-discipline to be worth putting forth the effort to maintain harmony in the home.

Even within a definition there can be different applications. To some, success in raising children means that a child has to be well mannered; if they don’t say “please” and “thank-you,” all has failed. Others will add the desire that their children progress

scholastically and religiously. If parents notice their children embarking on a path that may result in negative ramifications, they will take a stand, even if ordinarily they don’t have opinionated personalities. When we understand our personal definition of failure, we

gain confidence to take the necessary steps to avoid it.

The Torah took the time to define failure in a national sense. We should take the time to define failure in our lives as well. Therefore,

identify what “failure” means to you. Gain the clarity you need to succeed.

Shabbat Shalom

The Weekly Sidra

“He Regards The Lowly; But The Arrogant He Knows From Far Away”

Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis

The world marvels at Frederick the Great, who all too proudly once stated, “De l'audace, encore de l'audace, et toujours de l'audace,” or “Audacity, again audacity, and always audacity.” Yet, we Torah Jews are well aware that no advice could be more injurious. Once again in this week’s mailing we find the topics of humility and modesty being the most essential human attributes for any Jew to

maintain. Perhaps, one of life’s most ironic thoughts is that only he who thinks of himself as lowly and very ordinary can reach

extremely lofty spiritual heights. Yet, he who is convinced of his superiority above others inhabits only the lowest of spiritual levels.

Prior to presenting a most interesting episode of our Rabbanim of blessed memory dealing with our above irony, some background information is necessary. After Avraham Avinu’s miraculous defeat of the kings and their armies who captured his nephew Lot, the

Torah states the following:

“After (Achar) these events the word of HaShem came to Avram (his name at the time) in a vision, saying, ‘Fear not, Avram; I am your shield, and your reward will be great.’” (B’raishis 15:1)

Rashi on this Passuk (verse), citing the Midrash B’raishis Rabbah 44-5, explains the use of the term ‘Achar’ as opposed to the term ‘Acharei,’ which utilized in other areas of the Torah, also translates as ‘after’:

“After these events….. Wherever the term Achar is used, it signifies immediately afterwards. (Wherever the term Acharei is used) it signifies a long time afterward. Rabbi Levy stated, ‘(Immediately) after this miracle had been wrought for him, that he slew the kings, he (Avram) was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him, “Fear not Avram, I am your shield from punishment, that you will not be punished for all those souls that you have slain. And as far as your being worried about receiving reward, your reward is exceedingly great.”’”

Now, in this week’s Sidra, as to the obligation of following the ways of HaKadosh Baruch Hu, it states:

“You shall walk after (Acharei) HaShem your G-d, and fear Him, and keep His commandments, and obey His voice, and you shall serve Him, and hold fast to Him.” (D’varim 13:5)

En route to the first Knessia Gedolah (great convention) of the then European Orthodox organization Agudas Yisroel in May of 1912, the Chafetz Chayim (Rav Yisroel Meir HaKohain Kagan 1838- 1933) of blessed memory, posed the following question to the renown Admur (Chassidic master) of Ger, Rav Avraham Mordechai Alter (1866- 1948) of blessed memory. “When stating, ‘You shall walk after HaShem your G-d,’” posed the Chafetz Chayim, “why does the Torah utilize the term ‘Acharei,’

which signifies something far off? Would it not have been more logical to have written ‘Achar,’ which suggests something close by?”

“I shall give you a Chassidishe answer to your question,” retorted the Admur. “Only if we are sufficiently modest to imagine ourselves

as being far away from the level of HaKadosh Baruch Hu, may we ascend to the level of ‘Holding fast to Him.’ This is as Dovid HaMelech (King David) stated, ‘HaShem is near to the broken hearted, and saves those of a contrite spirit.’” (T’hillim 34:19)

Hence, only through sincere humility can one ascend to the highest of spiritual levels.

A very similar observation was earlier made by the celebrated Admur, the Maggid (preacher) of Kozhnitz (Rav Yisroel Hopsztajn (1733- 1814) of blessed memory, on the following Passuk:

“Though HaShem is high, He regards the lowly; but the arrogant He knows from far away.” (T’hillim 138:6)

Even though HaKadosh Baruch Hu is the highest concept imaginable, instructed the Maggid, only the lowly in heart are capable of perceiving His true greatness. However, he who is arrogant in his own eyes is very far from comprehending this greatness of

HaKadosh Baruch Hu. The very same can be seen from the following Passuk, continued the Maggid:

“If I ascend up to heaven, You are there! If I make my bed in Sh’ol (bottomless pit), behold, You are there!” (ibid. 139:8)

If one presumptuously presumes that he is of the level of having ascended to heaven (arrogant), it would be better for him to realize that only HaKadosh Baruch Hu occupies that space ‘there,’ and such an ascent cannot even be begun by mere flesh and blood.

Yet, concluded the Maggid, if one truly imagines his spiritual level as being as low as the Sh’ol, whereby he is earnestly modest and humble, only then can the term ‘behold,’ which signifies nearness (to HaKadosh Baruch Hu) be used to describe him.

As stated so many time prior in these mailings, there is no more beautiful human attribute than humility. In closing, the Midrash

Bamidbar Rabbah 4-20 expounds upon the following Passuk:

“Glorify yourself not in the presence of the king, and do not stand in the place of great men.” (Mishlei 25:6) The Midrash states:

“If it behooves a man to comport himself with humility in the presence of a mortal king, how much more so before the Omnipresent?”

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. In addition to being a M’chaneich, Rabbi Greebel is the part time Rav of Congregation Children of Israel of Youngstown, Ohio, and delivers a Gemarah Shiur via Skype. He can be contacted at weeklysidra@yahoo.com or at belmar.rabbi@yahoo.com

Rabbi Dov Shapiro and Rabbi Yisroel Yitzchok Silberberg will return next week.

Heavenly Arithmetic: 1 Mitzvah = 2 Mitzvahs; 1 Aveirah = 2 Aveirahs Rabbi Dovid Sochet

Associate Member, Young Israel Council of Rabbis

This parsha opens with Moshe Rabbeinu telling the Bnei Yisroel, "Behold I place before you a choice." Everything is about choice. Hashem created and placed us on this world with the ability to make decisions. Nevertheless, free choice is not the objective of

creation; it is merely the means to an eschatological purpose. The universe was created to be a conduit for the World-to-Come, the afterlife, which is the true eternal world. As Chazal teach us ב אמר, העולם הזה דומה לפרוזדור בפני העולם הבא, התקן עצמך רבי יעק

.Rabbi Yaakov would say: This world is comparable to the antechamber before the World to Come - בפרוזדור, כדי שתכנס לוטרקליןPrepare yourself in the antechamber, so that you may enter the banquet hall.

The Gemarah offers that when a person performs a mitzvah an angel is created through this righteous deed. After a person’s demise

that angel precedes his soul to the celestial arena and comes before the Heavenly Court to speak good on his behalf, as the pasuk states והלך לפניך צדקך – "and your righteous deeds will precede you." In regard to one who, heaven forbid, transgresses and

submits himself to sin, the prosecuting angel created by the sin envelopes him and appears with him on the Day of Judgment to bear witness to his sinful acts, as the pasuk says ילפתו ארחות דרכם יעלו בתהו ויאבדו – "They are enveloped by their own courses, they

enter the wasteland and are lost.”

Note the difference between the prosecuting angel and the defending angel: The angel of defense actually precedes him to the world

to come, as the Maharsha explains this angel is fully confident that the person will follow, and as such can actually lead the way. On the other hand, the prosecuting angel cannot go first, for the person’s soul will not follow out of fear and it has to be dragged to

Judgment.

The Orach L’chaim explains the words of the Mishnah שכר מצוה מצוה ושכר עבירה עבירה - "the reward for meritorious deeds is a

mitzvah, and the punishment for lamentable actions is a wicked accomplishment." We know that one of the Tenets of the Jewish faith

is the belief that Hashem rewards those who heed His word and reprimands those who violate his commandments. This is (superficially) in some way akin to a system of checks and balances that Hashem has placed in the world. Hashem is infinitely

good, the epitome of all kindness, (as Dovid Hamelech (King David) says טוב ה' לכל ורחמיו על כל מעשיו - Hashem is good to all, and He has mercy on all His creatures,) and wants his creations to be virtuous. Therefore, when a person fulfills Hashem’s will, and is now

worthy of Hashem’s reward, Hashem Himself is delighted that He can bestow reward to this person. This act of providing a reason for

Hashem to "feel" [if one could presume to utilize such an anthropomorphic term] like a proud father is in itself a mitzvah. This is what is meant by "s’char mitzvah", being the righteous recipient of Hashem’s bounty, is in itself another mitzvah. Unfortunately the reverse

is also true. When a person sins and Hashem must punish him or even if he is merely unsuitable for a reward, it causes anguish to the Heavenly Presence to have to chastise his creations. Causing Hashem to mete out punishment is in itself another sin, hence "s’char

aveirah” (retribution for evil deeds) is in itself another aveirah.

The above may alternatively suggest that the difference in the Gemarah's wording regarding the conduct of the two angels, the

defending angel and the accusing angel, is not only based on attitude of the soul that is to be judged. Rather, even concerning the angels, the defending angel is so glad to be on his way to bring joy to Hashem that in his eagerness he even precedes the defendant

on the way to be judged. The prosecuting angel does not have this delight and therefore he must also be dragged together with the

defendant for they both now realize the great anguish they have caused the King of all Kings. This angel does not want to be a part of another sin namely causing Hashem to punish this individual.

This is denoted too, by the pasuk, ר אה אנכי נתן לפניכם היום ברכה וקללה - "See, I present before you today a blessing and a

curse." This is Moshe telling us that there are mitzvos and aveiros/sins. Hashem says I place them before you; you have free will to

choose which path to follow. You will however, be rewarded if you follow my path and punished if not. This is alluded to by the words "blessing and curse" instead of stating, "I present before you mitzvos and aveiros."

The pasuk now continues תשמעו אל מצות ה' אלוקיכם אשר אנכי מצוה אתכם היום, והקללה אם לא תשמעו אל מצות את הברכה אשר The blessing: that you (asher) listen to the commandments of Hashem that I command you today; and the curse: if you do not" - ה',

listen to the commandments of Hashem. Although this seems to be a balanced proposition it does however include an anomaly that is evident only in the Hebrew language - the word for “that,” which follows the words “A blessing” is "asher" whereas the word following

the words “A curse” is "im", meaning "if". What should we make of these differing clauses?

The word asher is actually from the same root as s’char, reward, as the pasuk tells us כי אשרוני בנות - for woman have deemed me fortunate [or, Ashrei Yoishvei Vaysecha - privileged are those who dwell in Your house]. The pasuk is hinting to us that by actually

heeding Hashem’s word we will not only bring about blessing on ourselves, but also are being worthy of Hashem’s reward and enabling Hashem to shower us with his blessing. So too, with the curse. By not following Hashem’s course one brings upon himself a

curse – punishment- twofold; for the actual not doing Hashem’s will, and for causing Hashem to have to punish him. Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com for any questions and comments. Good Shabbos. Rabbi Dovid Sochet

Audio Drasha on the Parsha by Rabbi Moshe Snow

Mara D'atra, Young Israel of Beth El/Boro Park

https://www.youtube.com/watch?v=g7MS-Gxu73E

Meafar Kumi

Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

ון רבים "לפניכם"? ועוד הקשו, כתוב בפרשתנו: "ראה אנכי נותן לפניכם היום ברכה וקללה" )דברים יא, כו(. הקשו המפרשים, מדוע הפסוק פתח בלשון יחיד "ראה" וממשיך בלש

מדוע נקטה התורה דווקא בלשון "אנכי" ולא "אני"?

אוי לו שהכריע את עצמו קידושין מ:(: תנו רבנן, לעולם יראה אדם עצמו כאילו חציו חייב וחציו זכאי. עשה מצוה אחת אשריו שהכריע עצמו לכף זכות, עבר עבירה אחתאמרו חז"ל )

דיחיהו ובור רחא ןודינ םלועהש יפל ,רמוא ןועמש 'לכף חובה, שנאמר: "וחוטא אחד יאבד טובה הרבה" )קהלת ט(, בשביל חטא יחידי שחטא אובד ממנו טובות הרבה. ר' אלעזר בר

חובה, שנאמר "וחוטא אחד יאבד נידון אחר רובו, עשה מצוה אחת אשריו שהכריע את עצמו ואת כל העולם לכף זכות. עבר עבירה אחת אוי לו שהכריע את עצמו ואת כל העולם לכף

ם טובה הרבה, ע"כ. וכן נפסק להלכה ולמעשה ברמב"ם )הלכות תשובה פ"ג הלכה ד(, שכך על האדם לחשוב תמיד.טובה הרבה", בשביל חטא יחידי שעשה זה, אבד ממנו ומכל העול

ןיא ?ךל תפכיא המו" –וא עונה מכאן לומדים דבר נורא. אנו אחראים על כל העולם כולו! אמר הרב שך )מחשבת מוסר ח"ב עמ' קפא( מצוי כשאנו מוחים בחילוני המעשן בשבת, ה

לא מרגיש שהוא משפיע על כל נוגע אליך". אבל באמת גם החרדים לדבר ה' מורגלים לחשוב כך. אדם עובר עבירה בחדרי חדרים וחושב שהמעשה נוגע בינו לבין הקב"ה בלבד, וזה

העולם כולו כפשוטו.

ה, מגפות ומיתות משונות שהיו בתקופת חיינו. ואז יראו לנו שאנחנו גרמנו לכל נתאר לעצמינו אחרי מאה ועשרים שנה נעלה לשמים ויראו לנו אסונות, גזרות קשות, רעידות אדמ

מש משחיתים ומחריבים את העולם!הדברים הללו! באותו זמן, אנו נרגיש את האמת, ולא נצטרך להשתכנע. האם יש אכזריות גדולה מזו? שבשביל תאווה חולפת, הנאה רגעית, אנו מ

יו עמ' רצא(: אמרו חז"ל )ירושלמי יומא פ"א ה"א, מדרש תהלים שוח"ט קלז, ילקו"ש רמז תתפו( "כל דור שאינו נבנה בית המקדש בימיו, מעלה עלכתב הרב שך )מחשבת מוסר ח"ג

ריע את עצמו ואת כל העולם הכ כאילו החריבו". מה שאמרו "דור" שלא נבנה בימיו, אינה תביעה דווקא על כל הדור )בתורת ציבור(, אלא כדוגמת מה שאמרו "אם עשה מצוה אחת

י, כי אם אעשה מצוה אכריע לרוב זכויות ואולי יבנה בית המקדש. ואם אינו נבנה הרי זה כאילו נחרב. נעצור מעט – לכף זכות". ואם כן בכל רגע שייך שיבנה בית המקדש על יד

י הולך לבית המקדש, מרים יד ושורפו ומחריבו! אוי! הרי זה נורא! זהו הגדר של "נחרב ונתבונן באימה ופחד: יש בית המקדש, ולא טיטוס הרשע הוא שהחריבו, אלא אני בעצמ

בימיו"! ע"כ דבריו.

םלועהש ,ונאבהש ארמגה יפל ,א"ולהיפך, אמרו חז"ל )יומא פו:(: היה רבי מאיר אומר גדולה תשובה שבשביל יחיד שעשה תשובה מוחלין לו ולכל העולם כולו, ע"ש. פירש המהרש

ין לכל העולם. האם אפשר לעכל דבר י זכאי וחצי חייב, ולכן אם אדם עושה תשובה גמורה מאהבה, הרי עוונותיו נהפכות לזכויות, ובזה מכריע את כל העולם כולו לכף זכות ומוחלחצ

פשוטו כמשמעו!! עצם רעיון זה –הכל תלוי בידים שלי –וכו' זה, שאם אני אשוב בתשובה, ביכולתי לכפר על כל עוונות הדור!? כל הלשון הרע, החילול שבת, השנאת חינם וכו'

מבהיל!

בריאה "חשובה". הפסוק אומר הסיבה שקשה לנו להרגיש דברים אלו היא פשוטה: אין לנו מושג מהו יהודי כלל וכלל! חושבים שיהודי הוא איזה בריאה פשוטה, ובמקרה הטוב,

מו יעקב חבל נחלתו" )דברים לב, ט(. פירש ה'ראשית חכמה' )שער האהבה פ"ג אות ז( שנשמות שיהודי הוא "חלק אלוה ממעל" )איוב לא, ב( כפשוטו. והתורה אומרת "כי חלק ה' ע

ו השני של ה', הוא ה'", כלומר חלקישראל חצובות ממנו יתברך, וממילא יהודי והקב"ה הם כ"תרי פלגא גופא", דהיינו שני חלקים של אותו גוף, כביכול. וזה שאומר הפסוק "חלק

ש בעל ה'מנחת אלעזר', היה ע מו" ישראל. האם יש לנו את ההרגשה שאנו ממש חלק ממנו יתברך? הפסוק אומר "ממרים הייתם עם ה'" )דברים ט, כד(. מקשה האדמו"ר ממונקאט"

–ממילא כשאני חוטא, אני משתמש עם חלק מהקב"ה שבקרבי למרוד נגד ה' צריך לאמר ממרים הייתם "נגד" ה', ולא "עם" ה'. מפרש הרב, מכיון שנשמתנו היא חלק אלוה ממעל,

נורא ואיום! –ממרים הייתם "עם" ה'

העליון הרוחני. ואל לו לאדם כתב ה'נפש החיים' )שער א', פרק ד(: כל יהודי צריך שידע שמחשבותיו ומעשיו משפיעים על שני עולמות, על העולם התחתון הגשמי, ועל העולם

נאצר וטיטוס את בית פחית מערכו ולחשוב שמעשיו אינם משפיעים. ובאמת, צריכים לרעוד מהידיעה שאפילו חטא קל שלנו מקלקל והורס הרבה יותר ממה שהחריבו נבוכדלה

יכולים לנגוע שם כלל במעשיהם. רק שבחטאינו המקדש. כי נבוכדנאצר וטיטוס לא עשו במעשיהם שום פגם וקלקול כלל למעלה, כי אין להם חלק ושורש בעולמות העליונים שיהיו

נתמעט ותש כח של מעלה, ונטמא מקדש ה' העליון. ועל ידי זה היה לנבוכדנאצר ולטיטוס כח להחריב את המקדש של מטה, המכוון נגד המקדש של מעלה. ממשיך ה'נפש החיים': לבו

ו מחשבה שאיננה טהורה, הרי הוא מכניס אותה טומאה לתוך קודש הקודשים העליון המכוון כנגד לבו. ומגביר של יהודי מכוון כנגד קודש הקדשים של מעלה. לכן, אדם שחושב בלבב

ק ל"חלק אלוה ממעל".בזה כוחות הטומאה בקודש הקדשים העליון, הרבה יותר ממה שגרם טיטוס בהציעו גויה בבית קודש הקדשים במקדש של מטה, ע"ש. זהו כח שישנו ר

ע נאמר דווקא רוש הפסוק "ראה אנכי נותן לפניכם היום ברכה וקללה". הקשנו מדוע הוא מתחיל בלשון יחיד "ראה" וממשיך בלשון רבים "לפניכם"? ועוד, מדועתה נחזור לפי

לכ לע םיעיפשמ ךישעמ יכ ,"הללקו הכרב" - ללפני כל ישרא - "םכינפל ןתונ יכנא" ךללגבש עדו ,ךישעמב ןנובתהו "האר" ,דיחיו דיחי לכל רמוא ה"בקה :'רקי ילכ'ה שרפמ ?"יכנא"

לינו לראות את "אנכי ה' אלקיך", את העולם כולו, ולא רק על עצמיך! ורומזת לנו התורה איך לבוא להכרה ולהרגשה זו, ולכן אמרה "ראה אנכי", כלומר כשאנו מביטים על עצמנו, ע

ת עצמנו באור זה, בודאי נבוא להכיר ולהרגיש שמעשינו מחיים או מחריבים את כל העולם כולו. אם הקב"ה הוא הקב"ה בעצמו, שהרי אנו חלק אלוה ממעל ממש. ועל ידי שנראה א

יתית, ולהביא רק ברכות לכל בית מא הבושתב וילא בושל ,ונישעמ תא ביטהל ונכזי 'ה .םתעפשהל לובג ןיאו ,"לוכי לכ" רדגב ןכ םג ונישעמש אצמנ ,ונממ קלח ונאו ,"לוכי לכ"

אל!ישר

מאמר החכם וליצור ממנו אדם המעלה. –יותר להפך טבע חומר הגשמי של האדם המהר"ל מפראג ברא גולם, והוא פלא גדול. אך פלא גדול

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