Tag: parshas haazinu

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Haazinu – Past, Present, Future Interjecting One Another

This Dvar Torah is dedicated in memory of R’ Eliezer Chaim ben Yaakov a”h. May his family find comfort among all the mourners of Tzion and may the zechus of this learning be a merit to his Holy Neshama!

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

In the Song of Moshe, by this week’s Torah portion of Haazinu, it writes, “Remember the days of the world, understand the years of generation after generation. Ask your father and he will relate it to you, your elders and they will tell you” (Devarim 32:7).
“זכור ימות עולם בינו שנות דור ודור שאל אביך ויגדך זקניך ויאמרו לך.”
Rav Hai Gaon in his Medrish Pisron Torah explains this pasuk to mean, in one of his interpretations:
 “Remember the days of the world” “זכור ימות עלם” “Another interpretation, Hashem said to the Jews: ‘When I give upon you sufferings (יסורים), remember the reward I am guaranteeing you.’ (The Biur on this medrish says that “the days of the world” refer to The World To Come)
“Understand the years of generations after generations” “בינו שנות דור ודור” this is referring to the times of Moshiach as it’s written in Tehillim 72:5, “They will fear You as long as the sun [and the moon endure] etc.” (The Biur proves how this pasuk refers to the Kingdom of the House of David, i.e. the days of Moshiach, the intention being that you should remember the many good things Hashem will do in the times of Moshiach).
 “Ask your father and he will relate it to you” “שאל אביך ויגדך” in the future the Jews will hear [Torah] directly from Hashem, as it says in Yeshayahu 30:20, “your Teacher will no longer be hidden etc.” (The Biur says “your father is referring to Hashem as it says in Shemos 4:22, “My son, My first born Israel)”
“Your elders and they will tell you” “זקניך ויאמרו לך” just as He showed the elders on the mountain, as it says in Shemos 24:1, “To Moshe he said etc.” (Click here for Hebrew text.)
Rav Hai Gaon is teaching us a formula, based on this pasuk, of how to react; what is the attitude that one should have towards any suffering which one has to deal with in his or her lifetime. In that way, it will help the person get through the troubles and tribulations they are facing.

The formula he prescribes is to look at the endgame for strength, and to look towards the past for practical examples of realizing and attaining this strength and comfort, in order to properly handle the suffering one is going through.

That is, right before the end of time, Moshiach is coming, hopefully sooner than later, there will be Olam Haba, The World To Come. And we will be basking in the Light of Hashem, the ultimate pleasure, as the Mesilas Yesharim in the beginning of chapter 1 says. Torah learning in the Beis Medrish Shel Maala will be taught by Hashem, just as Moshe Rabbeinu was taught the Torah in Heaven by Hashem when he ascended Mount Sinai. Imagine not just hearing a class or shiur by a Rabbi or Rosh Yeshiva, but by The King Of All Kings, Master Of The Universe, The Almighty, Blessed Be He; nothing like that, incredible, unimaginable!

The problem is that this is unimaginable! How can something so esoteric and so far from our physical comprehension be relatable and comforting? Especially to someone who is in so much distress! The person could be suffering from a debilitating illness, or under financial stress, or having family issues; any sort of suffering; how could they calm down and be comforted by just remembering the reward they will get in Olam Haba, the peace and bliss of the times of Moshiach, and the opportunity to learn “face to face” with Hashem, their present state is to overwhelming?!

The answer Rav Hai Gaon gives is to make it relatable. Paint a picture in your mind of what it would be like. Use previous tutorials and examples that you can relate to; for example, past similarities, like Moshe Rabbeinu learning Torah with Hashem, to understand and make it resonate in oneself, that it is something possible and relatable.

What we see from here is that the way to handle current stress and suffering is to look to the future for comfort, but use the past and others’ experiences to be able to relate to the future. The use of time and history helps a person comfort him or herself in times of distress and suffering, through painting a picture of hope and solace which calms the soul.

Good Shabbos Shuva,
Rabbi Dovid Shmuel Milder
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Haazinu -False Sense of Independence

One would think that a state of peace and tranquility, everyone living in harmony and satisfaction, without any risk of starvation or thirst in the world, would be an ideal state of existence. However, we see from this week’s Torah portion of Haazinu that this is not necessarily true.
The Torah states: “Jeshurun became fat and kicked. You became fat, you became thick, you became corpulent and it deserted G-D it’s Maker” (Devarim 32:15).
The Malbim explains that the simple understanding of this pasuk is “when people become fat due to aforementioned delights they begin to be lacks in serving Hashem just like an animal, because of being overstuffed with food given to him he will kick when he is given more food, as if showing he doesn’t want it and your goodness. When these people are in the greatest shape and health then they will completely leave serving Hashem and will live the rest of their lives with delight of mankind [and fun]. Once they are lenient in serving Hashem and cling to the delights then they will start doing disgusting things and everything Hashem has commanded not to do, to the point that they will do chillul Hashem, profaning Hashem’s Name because Hashem is the Rock of their salvation, and to do disgusting things will be profaning His Great Name…”

The Sifri points out that throughout history when  people have become satiated they have rebelled. “They rebelled out of food, drink and tranquility.” The Sifri lists and proves how this happened time and time again. By the generation of the flood, by the people of Sedom, by the Tower of Babel, by the generation of the Jews in the desert, by the children if Iyov, by the ten tribes, and by the Jews who were warned before entering the land of Canaan, that they should be careful lest they become satiated and rebel. By the Tower of Babel the Sifri says “Hashem warned them that because of the good I have bestowed upon you, you have become haughty.” The Raavad there comments that the pasuk about the people of Babel that ‘and it was that the land was all one language’ means that they were satiated and tranquil, as the meaning of the verse ‘and they were grazing in the marshlands’ (Breishis 41:18). When there is satiation in the world there is brotherhood and peace in the world. By Sodom the Sifri says “they had food, silver, and gold and they decided because of that not to be nice to other people who visit them. Hashem said because of the good I have bestowed upon you, you decided to forget basic decency with dealing with others, therefore I will cause you to be forgotten from the world.”

The Sifri later says “And so it will also be found that in the days of Moshiach they will only rebel because of food, drink, and tranquility, what is said about them? ‘And Jeshurun became fat and kicked’. It can be compared (משל) to a person who had a calf. He would rub it, scratch it, and feed it so that it would plow for him. As it got older the owner put a yoke on the calf; it leaped and broke the yoke, and snapped the ropes attached to the yoke.  About this the pasuk says, ‘You have broken wooden bars’ (Yirmiyahu 28:13). The Raavad has a blaring question on this Sifri. How is it possible that in the days of Moshiach Jews would be rebelling? He answers that it must be the Sifri is referring to the rest of the nations of the world and not the Jews (even though Jeshurun is normally referring to the Jews). He concludes that this fits well with a few lines later in the Sifri which discusses the three generations before Moshiach comes. The Sifri says there, “‘You became fat, thick and corpulent’ refers to the three generations before the days of Moshiach as it says ‘Its land became full of silver and gold, with no end to its treasures; its land became full of horses with no end to its chariots. Then its land became full of false gods’ (Yeshayahu 2:7,8).” The Raavad comments at this point that this is referring to the three generations of gentiles right before the advent of Moshiach. That because of their wealth they will go overboard in rebelling and will be haughty, with their false gods and statues. (Click here for Hebrew text.)
One would think, using logic, that the opposite should be true. When people are neglected, abused, and depreciated, then rebellions unfold and uprisings take place. Which is true to one extreme. But the other extreme, when people are living the life of luxury and they have ample food and drink to live in harmony and peace with each other, having fun and enjoying the good life, even though this is all a blessing from Hashem, time and again we see that people forget Hashem and act in the most despicable ways. Why is this? Wouldn’t one think that if Hashem gives so much good to us we should have such a recognition of that good that we should thank Him and feel a sense of gratitude, indebted, and ready to do anything for The Giver of all that good? Imagine everyone unified, like in the generation of the Tower of Babel, and instead of waging war against G-D they said thank you to Him. Yet the medrish says they were ingrates, haughty because they had everything. Why does this happen?

It would seem that when we get a taste or a feeling of independence then it’s a part of human nature, and seemingly as well animal instinct, to want to rebel and deny or forget where all the tranquility, all the food, drink, and satiation came from. This is not to say that when people are “pampered” and are given wealth and riches, ample food and drink, peace and happiness, Hashem sets people up to be bad and do the wrong thing. Rather, it is simply a big test for people to overcome that taste of independence. To remember, rather, the importance  of having  a feeling of dependency on Hashem,  because He in fact provides everyone with all their needs and without Him the world would just cease to exist.

Working on one’s emunaand bitachon, belief and trust in Hashem is a means or a reminder where everything comes from, and building our proper intent, kavana in davening will keep that faith in Hashem constant.

May you be sealed in the Book of Life this Yom Kippur, & Good Shabbos,
Rabbi Dovid Shmuel Milder

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Haazinu – Hashem’s Right to Expect Us to Pray

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

In this week’s Torah portion of Haazinu we find The Song of Moshe. In it, Moshe says, “The Rock! Perfect is His work, for all His paths are justice; a G-D of faith without iniquity, righteous and fair is He” (Devarim 32:4). The Medrish Tanchuma expounds on this pasuk saying, “He is righteous who does righteousness with His sons. When a person is poor and he has good deeds, he prays before Him and says, ‘Like Your Great Name, do for me righteousness.’ The Holy One Blessed Be He will open His treasure house and give to him. This is judgement for He did righteousness. This is what King David meant when he said, ‘What is all this good that You hid for the ones who fear You…’ (Tehillim 31:20). David said before Hashem, ‘I know you have treasure houses of lots of charity, if you don’t give it out to me and my friends, what is all Your good?”

The Etz Yosef says that the medrish was bothered why the pasuk says “All his ways are judgement etc. He is righteous and straightforward.” Judgement is strict judgement, but righteousness and straightforwardness are above and beyond the letter of the law? This is what we find when a person has good deeds, and he is poor, he asks Hashem to give him charitably. So, Hashem gives him. This is the letter of the law and charity, (or righteousness,) at the same time. Fulfillment of the strict letter of the law because this person has good deeds, and righteousness because Hashem doesn’t owe anything to anyone… (Click hee for Hebrew text.)

The Etz Yosef says there is no contradiction between strict judgement and righteousness (or kindness) because the poor person earned his right to be supported by Hashem because of his good deeds, but Hashem is not obligated to give him because He is tied down to no one. The Beur Ha’amarim adds that even at a time of strict judgement, where Hashem decides a person should be poor or suffering in some other way, it is for the benefit of the person, for that is what Hashem decreed with His wisdom. But even then, Hashem is kind and acts above and beyond the letter of the law, and so He sends these miseries in a fashion that a person can handle them. (Click here for Hebrew text.)

It is understandable that Hashem, in his strict judgement, felt a person needed to go through some trials and tribulations as an atonement for a wrong that he did. It is even considered a benevolence of Hashem that he gave this person some form of suffering, whether it is poverty, an illness, or anything else, in a fashion that he would be able to potentially withstand. But why is it so kind and benevolent to expect the one in need to pray, ask, or even beg for what he needs? Imagine a benefactor, even if it is a king, who demands a request to be helped. People will be turned off or maybe even too embarrassed to go to him. What kind of benevolent person is that?

Perforce, there must be a difference between man and Hashem. Man is by definition imperfect and will have needs or wants, if not now then at some point, whether it is for attention, payment, or anything thing else; he or she will actually need or want. So it’s a chutzpah to demand others to ask and beg if you might need it yourself someday. On the other hand, “Hashem reigned and has donned grandeur…” (Tehillim 93:1). Hashem is an omnipotent, all knowing, all powerful, perfect entity which needs nothing, by definition. His expectations for us to ask for our needs and wants must be for our own wellbeing in order so that we will gain levels of trust and recognition of Him in order to be closer to Him which is the ultimate goal as it says in the beginning of Mesillas Yesharim, “Man was created for the sole purpose of rejoicing in Hashem.”

Prayer is one of the ways to grow closer to Hashem which is why Hashem expects us to do, so, for our own benefit.

Gmar chasima tova & good Shabbos,
Rabbi Dovid Shmuel Milder