The Weekly Dvar Torah
Volume I Issue #18
The Wisdom of the Wealthy
Parshas Ki Savo
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 yedid nafshi k'achi, Shimon Reuvain ben Anyah Malka. May Hashem Yisboroch bless him and his entire family with nachas, brocho, and hatzlocho!
Devarim 26:17. Today you have designated Hashem to be your G-d to go in his ways to observe his statutes and his commandments and laws and to heed his voice.
18. And today Hashem has designated you to be his cherished people as he [previously] spoke to you and to keep all of his commandments.
19. And to elevate you above all of the other people [in order to give you] glory, and fame, and splendor, and for you to be a holy people to Hashem your G-d as he spoke to you.
In this week's portion Moshe our teacher informs the Jewish people that they have reached a momentous day. Moshe informs the people that on this day Hashem designates them to be his cherished people. Moshe delineates to them exactly in which ways Hashem distinguishes them from the multitudes of other people in the world. The first distinction is that Hashem charged the Jewish people with the obligation to fulfill all of the mitzvos, i.e. all 613 of them; in contrast to the gentiles who are commanded to observe only the seven Noahide laws.
It is a great privilege to serve the Creator of the universe. The more responsibilities we have in serving Him the greater the honor. This is an important idea to bear in mind. The large number of obligations that Hashem places upon us as a nation is a badge of honor that very few of the billions of inhabitants of this planet are entitled to wear. This can serve as an important 'reframe' for people who consider the mitzvos to be a burden. The reality is the contrary. The fulfillment of Hashem's mitzvos is the greatest honor that a mortal can receive. In light of this perspective, Rav Meir Simcha of Dvinsk explains a very difficult teaching of our sages. A gentile is not allowed to observe the Sabbath. If he does Hashem may punish him with death. Similarly we find that a gentile is not allowed to study the oral Torah, e.g. Mishna, Talmud etc. The reason for these harsh restrictions is because both of these mitzvos, Shabbat observance and Torah study, are considered tantamount to all of the 613 mitzvos. In other words, one who observes the Shabbat properly is considered as if he has fulfilled all of the 613 mitzvos. The same is true of Torah study. One who studies torah is viewed like a person who has fulfilled of all of the 613 mitzvos. The foremost distinction between the Jewish people and the gentile nations is that Hashem granted us the privilege to fulfill all of His mitzvos. The entire body of mitzvos is the insignia of nobility that only Hashem's chosen are permitted to adorn. If anyone other than a Jew attempts to keep all of the commandments he is parading as an imposter. In as much as the observance of Shabbat and Torah study are equal to fulfillment of all of the 613 mitzvos, a gentile who attempts to observe them can be considered to be masquerading as one of Hashem's noblemen, a severe crime against the monarchy. The entirety of the 613 mitzvos is Hashem's expression of his special love and an intimate covenant.
In verse 19 Moshe tells us that Hashem's love for the Jewish people is expressed in another important way. Hashem elevates us above the gentiles. Historically we are a folk that is renowned for always having been wise, successful and well organized. This is the meaning of what the verse says "to elevate you above all of the other people [in order to give you] glory, and fame, and splendor…" Although we can understand that Hashem expresses his love in the form of the covenant of his 613 mitzvos; what, other than mitzvos, could we expect from a totally metaphysical G-d?
But Moshe tells us that Hashem's expression of love to his nation does not stop with issuing to us his mitzvos. Hashem promises us that we will always be high achievers and become renowned in glory, fame, and splendor. And so it has been in practically every generation. Jews have achieved high levels of wealth, wisdom and notoriety in many areas of knowledge and leadership. These accomplishments are largely disproportionate to our numbers. Rav Meir Simcha explains that the reason that Hashem gave us these gifts is clearly stated in the end of the verse – "for you to be a holy people to Hashem your G-d". The Hebrew word for holy is 'kadosh' literally meaning separate. Hashem gave us a unique mission in the world and in order to carry it out effectively we must remain a separate and distinct nation that does not assimilate among the gentiles. To help us retain our distinction Hashem promised us success and fame. The result of this blessing is that the Jewish people have never needed to look at gentiles with envy. Were the Jewish people to suffer from underachievement or mediocre accomplishment in the material and academic world we might be tempted to envy the success of the gentiles. Indeed during periods of persecution or other socioeconomic challenges certain communities of Jews became envious. Eventually this led them to assimilate into their gentile surroundings. Gone unchecked, lack of material prosperity and worldly success could ultimately bring serious compromises to our status as a holy – separate nation as Hashem designated us to be.
Chapter 28 of this week's Torah portion contains some of the most troubling verses in the entire Torah. Hashem warns the Jewish people that if they do not uphold the covenant by fulfilling all of the Torah's commandments they will suffer horrifying curses. Unfortunately, our collective history has seen all of these curses fulfilled. The tirade of curses (28:15 – 68) reads on and on for 54 verses! The question is often asked; why? Although we are incapable of fully understanding the exacting nature of Heavenly justice ,all the more so why the righteous suffer; nonetheless, we can examine the verses for clues to help us better understand our obligations as Jews.
In verse 47 we find more than a vague clue. "Because you did not serve Hashem your G-d with happiness and goodness of heart from all the plenty." The condition that led up to the curses was one of uninspired service of G-d that stemmed from over indulgence in material possessions. When we lack the passion and joy of serving our Creator we are in great danger because it demonstrates a lack of appreciation for G-d who has gifted the mitzvos to us. Rav Meir Simcha explains that this verse carries a crucial message for our generation. When we as a nation or individuals are blessed with an abundance of good we are in danger of becoming smug and arrogant. Furthermore, we tend to develop a mind set of – "the more I have the better a person I am. After all, if I have more than my friends or neighbors. I must be smarter, more worthy" etc., etc. The message that Hashem is teaching us is this. If one's happiness depends upon having a lot of physical possessions his service of Hashem will be devoid of passion and goodness of heart. When your sense of emotional well being is directly proportional to the amount of your material possessions you are living a life that is antithetical to the ways of Hashem.
There are two reasons that Hashem blesses us with material wealth. The first is as Rav Meir Simcha explained in the previous piece. The material blessings that Hashem grants the Jewish people are meant to be a safeguard so that we do not become envious of the gentile society. The second reason is so that we may elevate our character and become more righteous by sharing our material blessings with others in the form of tzedaka – charity. When a person gives away his money to others in the form of charity (as opposed to lending) he demonstrates that the amount of money he possesses is not his source of happiness. Instead, by giving his money away he shows that to share with others and bring them happiness is the most meaningful and fulfilling aspect of his life. The way that Hashem instructs us to seek our happiness is to detach it from the amount of material possessions that we have. The Torah teaches us to live a life of modesty and measured indulgence in physicality. Rav Meir Simcha derives an important fundamental from our verse. If we want true happiness we must develop it by recognizing that whatever we do have is gift from Hashem. Even if our share of material possessions is small, we should cherish and appreciate it because it is a gift from our Creator. The size of the gift is irrelevant. What is important is that we recognize that whatever Hashem blesses us with is due to our having found favor in his eyes. If we spend some time thinking about each of our blessings, regardless of their monetary value, and recognize them for what they are, i.e. a kind smile of love and friendship from Hashem, we will be able to experience genuine happiness.
As Jews and servants of G-d we are taught to derive our happiness from the encouraging and uplifting thought that our possessions are personal messages of love from Hashem. The verse teaches us that instead of deriving our happiness from the abundance of material wealth, we should instead strive for an even deeper sense of satisfaction by appreciating each and every thing that we have as a sparkling light of Hashem's grace. The satisfying sense of happiness and well being that we all seek should come from recognition of the Divine source of the gift rather than from its quantity. If we get it backwards, i.e. when our happiness is derived from, and dependent upon, the amount that we have we are in deep trouble. How true is the proverb "it is the thought that counts". Our sages put it like this. "Who is the wealthy man? The one who is happy with his portion." Avos 4:5
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 yedid nafshi k'achi, Shimon Reuvain ben Anyah Malka. May Hashem Yisboroch bless him and his entire family with nachas, brocho, and hatzlocho!
Devarim 26:17. Today you have designated Hashem to be your G-d to go in his ways to observe his statutes and his commandments and laws and to heed his voice.
18. And today Hashem has designated you to be his cherished people as he [previously] spoke to you and to keep all of his commandments.
19. And to elevate you above all of the other people [in order to give you] glory, and fame, and splendor, and for you to be a holy people to Hashem your G-d as he spoke to you.
In this week's portion Moshe our teacher informs the Jewish people that they have reached a momentous day. Moshe informs the people that on this day Hashem designates them to be his cherished people. Moshe delineates to them exactly in which ways Hashem distinguishes them from the multitudes of other people in the world. The first distinction is that Hashem charged the Jewish people with the obligation to fulfill all of the mitzvos, i.e. all 613 of them; in contrast to the gentiles who are commanded to observe only the seven Noahide laws.
It is a great privilege to serve the Creator of the universe. The more responsibilities we have in serving Him the greater the honor. This is an important idea to bear in mind. The large number of obligations that Hashem places upon us as a nation is a badge of honor that very few of the billions of inhabitants of this planet are entitled to wear. This can serve as an important 'reframe' for people who consider the mitzvos to be a burden. The reality is the contrary. The fulfillment of Hashem's mitzvos is the greatest honor that a mortal can receive. In light of this perspective, Rav Meir Simcha of Dvinsk explains a very difficult teaching of our sages. A gentile is not allowed to observe the Sabbath. If he does Hashem may punish him with death. Similarly we find that a gentile is not allowed to study the oral Torah, e.g. Mishna, Talmud etc. The reason for these harsh restrictions is because both of these mitzvos, Shabbat observance and Torah study, are considered tantamount to all of the 613 mitzvos. In other words, one who observes the Shabbat properly is considered as if he has fulfilled all of the 613 mitzvos. The same is true of Torah study. One who studies torah is viewed like a person who has fulfilled of all of the 613 mitzvos. The foremost distinction between the Jewish people and the gentile nations is that Hashem granted us the privilege to fulfill all of His mitzvos. The entire body of mitzvos is the insignia of nobility that only Hashem's chosen are permitted to adorn. If anyone other than a Jew attempts to keep all of the commandments he is parading as an imposter. In as much as the observance of Shabbat and Torah study are equal to fulfillment of all of the 613 mitzvos, a gentile who attempts to observe them can be considered to be masquerading as one of Hashem's noblemen, a severe crime against the monarchy. The entirety of the 613 mitzvos is Hashem's expression of his special love and an intimate covenant.
In verse 19 Moshe tells us that Hashem's love for the Jewish people is expressed in another important way. Hashem elevates us above the gentiles. Historically we are a folk that is renowned for always having been wise, successful and well organized. This is the meaning of what the verse says "to elevate you above all of the other people [in order to give you] glory, and fame, and splendor…" Although we can understand that Hashem expresses his love in the form of the covenant of his 613 mitzvos; what, other than mitzvos, could we expect from a totally metaphysical G-d?
But Moshe tells us that Hashem's expression of love to his nation does not stop with issuing to us his mitzvos. Hashem promises us that we will always be high achievers and become renowned in glory, fame, and splendor. And so it has been in practically every generation. Jews have achieved high levels of wealth, wisdom and notoriety in many areas of knowledge and leadership. These accomplishments are largely disproportionate to our numbers. Rav Meir Simcha explains that the reason that Hashem gave us these gifts is clearly stated in the end of the verse – "for you to be a holy people to Hashem your G-d". The Hebrew word for holy is 'kadosh' literally meaning separate. Hashem gave us a unique mission in the world and in order to carry it out effectively we must remain a separate and distinct nation that does not assimilate among the gentiles. To help us retain our distinction Hashem promised us success and fame. The result of this blessing is that the Jewish people have never needed to look at gentiles with envy. Were the Jewish people to suffer from underachievement or mediocre accomplishment in the material and academic world we might be tempted to envy the success of the gentiles. Indeed during periods of persecution or other socioeconomic challenges certain communities of Jews became envious. Eventually this led them to assimilate into their gentile surroundings. Gone unchecked, lack of material prosperity and worldly success could ultimately bring serious compromises to our status as a holy – separate nation as Hashem designated us to be.
Chapter 28 of this week's Torah portion contains some of the most troubling verses in the entire Torah. Hashem warns the Jewish people that if they do not uphold the covenant by fulfilling all of the Torah's commandments they will suffer horrifying curses. Unfortunately, our collective history has seen all of these curses fulfilled. The tirade of curses (28:15 – 68) reads on and on for 54 verses! The question is often asked; why? Although we are incapable of fully understanding the exacting nature of Heavenly justice ,all the more so why the righteous suffer; nonetheless, we can examine the verses for clues to help us better understand our obligations as Jews.
In verse 47 we find more than a vague clue. "Because you did not serve Hashem your G-d with happiness and goodness of heart from all the plenty." The condition that led up to the curses was one of uninspired service of G-d that stemmed from over indulgence in material possessions. When we lack the passion and joy of serving our Creator we are in great danger because it demonstrates a lack of appreciation for G-d who has gifted the mitzvos to us. Rav Meir Simcha explains that this verse carries a crucial message for our generation. When we as a nation or individuals are blessed with an abundance of good we are in danger of becoming smug and arrogant. Furthermore, we tend to develop a mind set of – "the more I have the better a person I am. After all, if I have more than my friends or neighbors. I must be smarter, more worthy" etc., etc. The message that Hashem is teaching us is this. If one's happiness depends upon having a lot of physical possessions his service of Hashem will be devoid of passion and goodness of heart. When your sense of emotional well being is directly proportional to the amount of your material possessions you are living a life that is antithetical to the ways of Hashem.
There are two reasons that Hashem blesses us with material wealth. The first is as Rav Meir Simcha explained in the previous piece. The material blessings that Hashem grants the Jewish people are meant to be a safeguard so that we do not become envious of the gentile society. The second reason is so that we may elevate our character and become more righteous by sharing our material blessings with others in the form of tzedaka – charity. When a person gives away his money to others in the form of charity (as opposed to lending) he demonstrates that the amount of money he possesses is not his source of happiness. Instead, by giving his money away he shows that to share with others and bring them happiness is the most meaningful and fulfilling aspect of his life. The way that Hashem instructs us to seek our happiness is to detach it from the amount of material possessions that we have. The Torah teaches us to live a life of modesty and measured indulgence in physicality. Rav Meir Simcha derives an important fundamental from our verse. If we want true happiness we must develop it by recognizing that whatever we do have is gift from Hashem. Even if our share of material possessions is small, we should cherish and appreciate it because it is a gift from our Creator. The size of the gift is irrelevant. What is important is that we recognize that whatever Hashem blesses us with is due to our having found favor in his eyes. If we spend some time thinking about each of our blessings, regardless of their monetary value, and recognize them for what they are, i.e. a kind smile of love and friendship from Hashem, we will be able to experience genuine happiness.
As Jews and servants of G-d we are taught to derive our happiness from the encouraging and uplifting thought that our possessions are personal messages of love from Hashem. The verse teaches us that instead of deriving our happiness from the abundance of material wealth, we should instead strive for an even deeper sense of satisfaction by appreciating each and every thing that we have as a sparkling light of Hashem's grace. The satisfying sense of happiness and well being that we all seek should come from recognition of the Divine source of the gift rather than from its quantity. If we get it backwards, i.e. when our happiness is derived from, and dependent upon, the amount that we have we are in deep trouble. How true is the proverb "it is the thought that counts". Our sages put it like this. "Who is the wealthy man? The one who is happy with his portion." Avos 4:5
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.