Devarim 2012

This past week can be seen as a microcosm of our entire lives. The week began with the worst day of the year, ended with the best day of the year, and had several nondescript days sprinkled in the middle. One can argue that this past week was the most emotionally exhausting week in our calendar. On Sunday, we sat on low chairs and mourned the loss of the First and Second Temples. We fasted and lamented that the exile is still upon us. Friday was Tu B’Av; a day that the Gemara says is one of the two happiest days of the year. The majority of the past week were transitional days that led us from the sadness of Tisha B’av to the happiness of Tu B’av.

Why is Tu B’av such an auspicious day? Chazal teach us that soon after entering the Land of Israel, on Tu B’av, the decree prohibiting men and women from different tribes to marry was nullified. As well, this was the day that after years of punishment for a horrific sin, the tribe of Binyamin was allowed to once again marry into other tribes. Furthermore, every year in the desert, the Jewish people were told on the night of the 9^th of Av to dig their own graves and sleep in them. Over the 40 years in the desert, the generation that had sinned would eventually die in those graves. On the 40^th Tisha B’Av, however, not a single person passed away. They continued to sleep in their graves until the 15^th of Av, when the moon was full, as they were then assured that they had not mistaken the date. Then they rejoiced as the curse had finally ended.

The 15^th of Av also marked the day that the border guards of the Northern kingdom were removed and allowed the Jews in the Northern kingdom of Israel to once again visit the Temple which was in the territory of the Southern Kingdom of Judah. Another special event occurred following the failed Bar Kochba revolt. The city of Beitar was defeated and the Romans would not allow the many dead Jewish bodies to be buried. Miraculously, the bodies did not rot or smell for the entire prolonged period. Finally, on the 15^th of Av, clearance was given for the many necessary burials. Furthermore, there was much wood that was needed for the holy fire on the altar. The 15^th of Av was the last day that wood was cut for the wood storage house. Tu B’av begins the shortening of the days and the wood would not properly dry. This wood was used for the highest purpose—connecting man and Hashem through sacrifice. Lastly, the Gemara relates that Tu B’av was known to be the day of matchmaking, in which Shidduchim across the land were finalized.

The Temple was destroyed on the 9^th of Av because of baseless hatred which tore our nation apart. All of the aforementioned explanations of Tu B’av’s special nature stress the day’s ability to mend and connect. Our happiest and saddest days are ultimately dependent on our ability to connect rather than pull apart. Ultimately though, the majority of our days are neither Tisha B’av nor Tu B’av. They are “simple” weekdays. If every day were an emotional high, we would become either desensitized or insane from the elation and devastation. Our ultimate challenge is to ensure that our weekdays are productive and moving in the right direction. May we always have the ability to rise from despair and move forward during our lives to days of joy and happiness.

In Verse 12:5 in this week’s Parsha of Re’eh, the Torah tells us: “But only to the place which the Lord your God shall choose from all your tribes to set His Name, there you shall seek out His Presence and you shall come there.”

This verse is describing to us the wonderful opportunity that was available to the Jewish People when the Temple and the Mishkan were standing. If one wanted to engage Hashem in a very palpable manner, he would simply visit the designated place that was set aside for Hashem’s home, and connect with His holy presence. Yet, the verse seems to be problematic. If one is looking for Hashem, he should first come to the place, and then seek out his presence. Surely, the search would be more successful if one were to come to the location of Hashem’s home and then seek out the connection!

The Chasam Sofer explains that the search itself is the key to the success. If one is earnestly looking and striving, his merits will lead him to “come there.” The mere fact that one has devoted his efforts and time to honestly searching for the truth will undoubtedly lead him to the truth. Unfortunately, if that search is tainted by other pursuits, then the searcher will lead himself to whatever he wants to believe.

Rav Boruch of Medziboz saw this theme reflected in the Hallel prayer as well. In Hallel we state, “Open up Your gates of righteousness; I will enter them and thank God. This is the gate to Hashem, the righteous shall enter through it.” Rav Boruch explains that the righteous so desperately desire to connect with Hashem that they beg to be allowed through the gates that are seemingly closed. They feel as though they are currently locked out and unable to be with the righteous who have already passed through the gates. This very desire is exactly what merits their ability to eventually enter and become counted among the righteous. This desire itself is the “gate of Hashem,” and can open all doors and actualize all potential.

During one of the first days of Yeshiva in Israel after I completed High School, a new friend of mine asked me if I would like to learn with him after Maariv. He suggested that we attempt to finish a Sefer together over the coming weeks. I accepted his offer, and that night we began. I was extremely taken aback though when I realized that he could barely read Hebrew. He had attended Hebrew day school for twelve years and could barely read a sentence without making a mistake. He later revealed to me that he had struggled with dyslexia for years, but that he was committed to not allow it to stand in the way of his success in Torah learning. We struggled through our project, and we did in fact reach our goal. Yet, the most important lesson that I received through the process was watching firsthand the perseverance of an individual who had every excuse to accept failure. I am proud that he has continued to persevere and is currently a Rebbe imparting Torah on a very high level to his own students.

If we want Hashem to open the Gates of Righteousness, showing our desire is all that is truly necessary. We will then merit the feeling of success and accomplishment, as well as the beauty of the Torah interspersed throughout our being.

On days off, parents of young children often find themselves looking for some “good, clean, fun activities.” It did not take very long following our move to Colorado before we discovered the “good, dirty fun” of planting and gardening. After rolling up our sleeves and planting, fertilizing, watering, trimming, and tending to our crops for several weeks, we were overjoyed by our first harvest. Trimming the mammoth sized zucchinis and picking the tomatoes was an absolute delight for everyone in the family.

I was amazed by the feelings of pride and accomplishment that everyone felt. Even though the children wouldn’t eat the zucchini, they still were very concerned about its welfare until it was ultimately put into a recipe. These feelings must be magnified tenfold by a farmer at the time of the harvest of his field. The tremendous pride of seeing the fruits of one’s labor is understandable and justifiable. It is precisely for this reason that the farmer is directed to bring the first fruits of the harvest to Jerusalem and perform the Mitzvah of Bikkurim. At precisely the moment that his ego has the potential to become inflated to great heights, the farmer is given a reminder to take a step back and remember that Hashem played a role in his success as well. Of course his efforts were integral to seeing his project come to fruition, but without Hashem, none of his hard work would have reached success.

This week's Torah portion begins with the topic of the Bikkurim, and stresses the appreciation that we should have for Hashem, even when we have worked very hard to yield results.

May we all merit achieving success in our own lives while thanking Hashem for all that he brings our way.

As I write this message, I am overwhelmed with thanks to the many people who have put in tremendous amounts of time and effort to make the High Holidays Davening and programming run so smoothly. The Davening, educational components, and Youth Programming all entail nermous details that need to fall into place, and these details were mostly performed by volunteer members of our Shul. Their efforts benefit us all, and we are so fortunate to have such able and willing people in our community. May all of their efforts be blessed for many years to come.

As the news across the world continues to focus around the unrest related to the reaction of many in the Muslim world to an insulting movie, I can’t help but recognize a missing piece in the thought process of those that have perpetrated the violence and those that have been spewing hate. As Jews, we are very cognizant of the concept of “Schar V’Onesh”—reward and punishment. Although we have difficulty appreciating and truly understanding how the righteous suffer and the evil prosper, our belief is steadfast that there is an ultimate accounting in which everything is balanced out. During this time of judgment, we examine our past and reflect, searching to find areas that require improvement. We believe that everyone will be judged by Hashem based on their merits and demerits and will receive a just and fair ruling. Hopefully, we mirror the ways of Hashem by giving our fellow man the opportunity to right their wrongs through repentance; and when judgment is necessary, we always approach a situation seeking truth and justice.

How many names does a holiday need? The holiday of Sukkot is referred to as “Chag Zman Simchateinu”—the Holiday of our Happiness. Another name is “Chag Ha’Asif,” The Harvest Holiday. Is there a connection between these names, a lesson that should be gleaned from these different messages?

In order to appreciate one of the messages inherent in these different names we must appreciate the focus or beneficiary of these messages. The Torah understands that the People of Israel were to enter the land of Israel and be involved primarily in an agricultural society. It has been explained that the holiday of Sukkot is a celebration of the harvest, which is during this time of year. After months of grueling labor, the farmer has finally reached the point that his efforts are realized. The joy of harvesting is related to the appreciation of seeing the fruits of one’s labor. The happiness of “Chag Zman Simchateinu” is in many ways directly related to the Asif, Harvest. Both names stress the farmer’s accomplishments and the understandable joy and pride that he feels at this time.

Yet there is still a third name that needs to be connected to the equation. The name “Sukkot” is a direct reference to the huts that the Jews sat in during their time in the desert. During this time, the Jewish People was entirely reliant on the grace of Hashem. The Sukkot provided them with a semblance of normalcy in an otherwise otherworldly existence. The Sukkot remind us of a time and place in which the feeling of Hashem’s loving support carried us through. Without Hashem’s direct intervention, we had no way to survive under the circumstances. The Gemara describes another version—that the reason for the name “Sukkot” is related to the Cloud of Glory that encompassed the Jewish People through their journey in the desert. The cloud provided comfortable climate control, shielded them from the sun—even laundered their clothes! Recognizing all the good that Hashem showered upon the Jewish People is both comforting and humbling. Thus, the name Sukkot serves the opposite result of the other names. The name can have a humbling, grounding effect for the farmer whose ego may be unjustly inflated. He goes into his temporary hut and is reminded of his frailty and reliance on Hashem. The merging of the different names allows the farmer the opportunity to revel in his accomplishments while at the same time reflecting and considering his limitations. This balance will serve him well, as he recalls simultaneously the greatness and shortcomings of his own personal existence and directs his realistic efforts towards service of Hashem.