The Weekly Dvar Torah
Volume I Issue #15
Righteousness, The Strive For Unity
Parshas Re'eh
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This issue is dedicated to my dear friend and remarkable ben-Torah Naftoli ben Anna and Alexander Smolyansky of Los Angeles who has disappeared after saving his daughter from the waters of Lake Piru. May Hashem have mercy upon him and reveal his whereabouts.
Rav Tzadok HaCohen of Lublin points out an interesting textual inconsistency in this week's parsha. In order to understand the significance of this we must bear in mind that in Hebrew the words for 'you' and 'your' have unique singular and plural forms. Rav Tzadok analyzes the following verses:
13:19: [the promises that Hashem made to your forefathers will be fulfilled] "when you will listen to the voice of Hashem your G-d to observe all of his mitzvos that I[Moshe] command you today to do [namely] that which is straight in the eyes of Hashem your G-d."14:1: "You are children of Hashem your G-d, do not score your flesh, nor should you tear out your hair [above] your eyes [in mourning] over the deceased."14:2: "Because you are a holy people to Hashem your G-d and Hashem has chosen you to be his cherished people over all other people on the face of the earth."Rav Tzadok points out that in verse 13:19 Moshe addresses the Jewish people in the singular form of 'you' and 'your' as if he was speaking to a single individual. By contrast, in verse 14:1 Moshe addresses the people in the plural as if he was speaking to many people. In verse 14:2, Moshe reverts back to the singular form. Why does Moshe alternate between addressing the nation as if they were one person and at other times speaking to them in the plural?
In order to reconcile this seeming inconsistency, Rav Tzadok points out that in verse 13:19 we are instructed to do that which is "straight" in the eyes of Hashem. The Hebrew term for straight - yashar conveys a level of mitzvah observance typical of great tzadikim – the exceedingly righteous. When the entire nation is on the level of great tzadikim our people is considered as one entity. Therefore Moshe refers to the Jewish people in verse 13:19 in the singular form. Rav Tzadok derives this concept from the Zohar (vol. 3 p. 84b) which points out that when Hashem proclaimed the Ten Commandments to the Jews, He addressed them in the singular form. On the other hand, in parshas Kedoshim many of the Ten Commandments are reiterated, but in a somewhat a different language. In particular, the Zohar notes that (in parshas Kedoshim) the plural form of 'you' is used instead of the singular form used at the revelation at Mt. Sinai. The Zohar explains this discrepancy by stating that when the Jewish people stood at Mt. Sinai to receive the Torah they were at an unparalleled state of unity of mind and heart as if they all were one person. Consequently, Hashem addressed them in the singular form. However, in parshas Kedoshim the people were no longer on a level of perfect unity and as such could only be addressed in the plural form. Rav Tzadok applies the aforementioned explanation of the Zohar to reconcile the inconsistencies in our parsha. The singular form is used when the people are on a higher level of righteousness whereas the plural is employed when referring to a situation where the Jews are remiss in their observance.
With this principle in mind, we can now appreciate Rav Tzadok's illumination of these verses. In verse 13:19 Moshe uses the singular form of 'you' because he is conveying Hashem's assurance that when the people reach a level in their religious observance that constitutes "that which is straight in the eyes of Hashem" they will see the fulfillment of the great promises that Hashem made to our forefathers. The key word in that verse is "straight – yashar". An elevated tzadik is called yashar because he has absolute straightness of heart and intellect. He is has transcended the stage of internal struggle that the lesser tzadik continues to grapple with. Whereas the lesser tzadik still needs to be on constant guard to overcome the draw, drag and enticements of the yetzer harah – the evil inclination, the elevated tzadik performs Hashem's will with seeming effortlessness and with the highest degree of joy. The elevated tzadik is called yashar – straight because his service of Hashem flows straight from his non-conflicted purity of soul. Moshe calls upon the entire Jewish people to become yashar and in so doing to become one unified being. This is the reason Moshe here addresses them in the singular. But Moshe also recognizes that they will have to work long and hard to reach this level. Where does that leave them in the interim? Moshe deals with this issue in verse 14:1, referring to the people in the plural in recognition of their yet unperfected state, as the "children of Hashem". Indeed, we are the "children of Hashem" but we will need to struggle and battle with the yetzer harah, the darker side of our character, in order to reach ever higher levels of sanctity and piety.
In order to further clarify this textual discrepancy Rav Tzadok refers us to the Sifri, a midrash from the period of the Tanaim (sages of the Mishna). The great sages Rebbi Yehuda and Rebbi Meir argue about the meaning of verse 14:1 that refers to the Jewish people as the "children of Hashem". Rebbi Yehuda says that we are considered the children of Hashem only when we conduct ourselves as obedient children do; but when we behave as disobedient children we are no longer entitled to be considered the children of Hashem. Rebbi Meir disagrees and states that regardless of how we behave we are still considered the children of Hashem. This is discussion also appears in the Talmud tractate Kiddushin 36a with further elaboration (cf. Maharsha's comment ad loc). Rebbi Meir is of the opinion that even when the Jewish people violate the most cardinal sins with rebellious malevolence, Hashem nevertheless considers them to be His children. It is interesting to note that there is a rule in the Talmud that when Rebbi Yehuda and Rebbi Meir disagree the halacha follows Rebbi Yehuda's opinion. However, this case is an exception. The great Sefardi sage Rabbi Yosef Haim in his classical commentary, Sefer Benayahu ben Yehoyada quotes the responsa of Rabbi Shlomo ben Aderes (Rashba) that in this dispute the halacha follows the opinion of Rebbi Meir. Rabbi Yosef Haim goes on to explain that this is why, according to tradition, Rebbi Meir was buried in a standing position to indicate that it is to the credit of his opinion that future generations will never fall. Regardless of their behavior they will remain in good 'standing' with Hashem. Even though they may be iniquitous Hashem will continue to consider them to be His children, wayward though they may be.
Accordingly, in verse 14:1 Moshe refers to the people as being Hashem's children even when they are wayward in their observance and in a state of disunity. Because of their spiritual deficiencies, he addresses them in the plural in accordance with the explanation of the Zohar that we previously quoted. When the Jewish people as individuals do not do that which is straight in the eyes of Hashem; when they are disjointed and lack unity of purpose within, they most certainly will be unable to reach unity amongst themselves and thus can only be addressed in the plural.
In verse 14:2 Moshe returns to the singular as is fitting when addressing the nation when they are at the zenith of righteousness. Rav Tzadok explains that this is because ultimately the Jewish nation is rooted in oneness. They are in essence one being, one heart, one soul. In the end all of the Jewish people will regain the magnificent oneness that they achieved at the revelation at Mt. Sinai. With the merit of complete teshuva – repentance, their hearts will be straitened and their souls will be unified. Every Shabbos we declare this in our mincha - afternoon prayers: "You Hashem are one and your name is one and who is like your people Hashem, one nation on earth!"
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This issue is dedicated to my dear friend and remarkable ben-Torah Naftoli ben Anna and Alexander Smolyansky of Los Angeles who has disappeared after saving his daughter from the waters of Lake Piru. May Hashem have mercy upon him and reveal his whereabouts.
Rav Tzadok HaCohen of Lublin points out an interesting textual inconsistency in this week's parsha. In order to understand the significance of this we must bear in mind that in Hebrew the words for 'you' and 'your' have unique singular and plural forms. Rav Tzadok analyzes the following verses:
13:19: [the promises that Hashem made to your forefathers will be fulfilled] "when you will listen to the voice of Hashem your G-d to observe all of his mitzvos that I[Moshe] command you today to do [namely] that which is straight in the eyes of Hashem your G-d."14:1: "You are children of Hashem your G-d, do not score your flesh, nor should you tear out your hair [above] your eyes [in mourning] over the deceased."14:2: "Because you are a holy people to Hashem your G-d and Hashem has chosen you to be his cherished people over all other people on the face of the earth."Rav Tzadok points out that in verse 13:19 Moshe addresses the Jewish people in the singular form of 'you' and 'your' as if he was speaking to a single individual. By contrast, in verse 14:1 Moshe addresses the people in the plural as if he was speaking to many people. In verse 14:2, Moshe reverts back to the singular form. Why does Moshe alternate between addressing the nation as if they were one person and at other times speaking to them in the plural?
In order to reconcile this seeming inconsistency, Rav Tzadok points out that in verse 13:19 we are instructed to do that which is "straight" in the eyes of Hashem. The Hebrew term for straight - yashar conveys a level of mitzvah observance typical of great tzadikim – the exceedingly righteous. When the entire nation is on the level of great tzadikim our people is considered as one entity. Therefore Moshe refers to the Jewish people in verse 13:19 in the singular form. Rav Tzadok derives this concept from the Zohar (vol. 3 p. 84b) which points out that when Hashem proclaimed the Ten Commandments to the Jews, He addressed them in the singular form. On the other hand, in parshas Kedoshim many of the Ten Commandments are reiterated, but in a somewhat a different language. In particular, the Zohar notes that (in parshas Kedoshim) the plural form of 'you' is used instead of the singular form used at the revelation at Mt. Sinai. The Zohar explains this discrepancy by stating that when the Jewish people stood at Mt. Sinai to receive the Torah they were at an unparalleled state of unity of mind and heart as if they all were one person. Consequently, Hashem addressed them in the singular form. However, in parshas Kedoshim the people were no longer on a level of perfect unity and as such could only be addressed in the plural form. Rav Tzadok applies the aforementioned explanation of the Zohar to reconcile the inconsistencies in our parsha. The singular form is used when the people are on a higher level of righteousness whereas the plural is employed when referring to a situation where the Jews are remiss in their observance.
With this principle in mind, we can now appreciate Rav Tzadok's illumination of these verses. In verse 13:19 Moshe uses the singular form of 'you' because he is conveying Hashem's assurance that when the people reach a level in their religious observance that constitutes "that which is straight in the eyes of Hashem" they will see the fulfillment of the great promises that Hashem made to our forefathers. The key word in that verse is "straight – yashar". An elevated tzadik is called yashar because he has absolute straightness of heart and intellect. He is has transcended the stage of internal struggle that the lesser tzadik continues to grapple with. Whereas the lesser tzadik still needs to be on constant guard to overcome the draw, drag and enticements of the yetzer harah – the evil inclination, the elevated tzadik performs Hashem's will with seeming effortlessness and with the highest degree of joy. The elevated tzadik is called yashar – straight because his service of Hashem flows straight from his non-conflicted purity of soul. Moshe calls upon the entire Jewish people to become yashar and in so doing to become one unified being. This is the reason Moshe here addresses them in the singular. But Moshe also recognizes that they will have to work long and hard to reach this level. Where does that leave them in the interim? Moshe deals with this issue in verse 14:1, referring to the people in the plural in recognition of their yet unperfected state, as the "children of Hashem". Indeed, we are the "children of Hashem" but we will need to struggle and battle with the yetzer harah, the darker side of our character, in order to reach ever higher levels of sanctity and piety.
In order to further clarify this textual discrepancy Rav Tzadok refers us to the Sifri, a midrash from the period of the Tanaim (sages of the Mishna). The great sages Rebbi Yehuda and Rebbi Meir argue about the meaning of verse 14:1 that refers to the Jewish people as the "children of Hashem". Rebbi Yehuda says that we are considered the children of Hashem only when we conduct ourselves as obedient children do; but when we behave as disobedient children we are no longer entitled to be considered the children of Hashem. Rebbi Meir disagrees and states that regardless of how we behave we are still considered the children of Hashem. This is discussion also appears in the Talmud tractate Kiddushin 36a with further elaboration (cf. Maharsha's comment ad loc). Rebbi Meir is of the opinion that even when the Jewish people violate the most cardinal sins with rebellious malevolence, Hashem nevertheless considers them to be His children. It is interesting to note that there is a rule in the Talmud that when Rebbi Yehuda and Rebbi Meir disagree the halacha follows Rebbi Yehuda's opinion. However, this case is an exception. The great Sefardi sage Rabbi Yosef Haim in his classical commentary, Sefer Benayahu ben Yehoyada quotes the responsa of Rabbi Shlomo ben Aderes (Rashba) that in this dispute the halacha follows the opinion of Rebbi Meir. Rabbi Yosef Haim goes on to explain that this is why, according to tradition, Rebbi Meir was buried in a standing position to indicate that it is to the credit of his opinion that future generations will never fall. Regardless of their behavior they will remain in good 'standing' with Hashem. Even though they may be iniquitous Hashem will continue to consider them to be His children, wayward though they may be.
Accordingly, in verse 14:1 Moshe refers to the people as being Hashem's children even when they are wayward in their observance and in a state of disunity. Because of their spiritual deficiencies, he addresses them in the plural in accordance with the explanation of the Zohar that we previously quoted. When the Jewish people as individuals do not do that which is straight in the eyes of Hashem; when they are disjointed and lack unity of purpose within, they most certainly will be unable to reach unity amongst themselves and thus can only be addressed in the plural.
In verse 14:2 Moshe returns to the singular as is fitting when addressing the nation when they are at the zenith of righteousness. Rav Tzadok explains that this is because ultimately the Jewish nation is rooted in oneness. They are in essence one being, one heart, one soul. In the end all of the Jewish people will regain the magnificent oneness that they achieved at the revelation at Mt. Sinai. With the merit of complete teshuva – repentance, their hearts will be straitened and their souls will be unified. Every Shabbos we declare this in our mincha - afternoon prayers: "You Hashem are one and your name is one and who is like your people Hashem, one nation on earth!"
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.