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Parashat And Sidra Of Re’eh

Parashat Re’eh is the 47th weekly Torah portion in the annual Jewish cycle of Torah reading.

At the beginning of the sidra Re’eh Torah, he repeats the command already announced in the 2nd verse of the 4th chapter: Everything that I command you, you will act vigilantly; you don’t add anything to it and you don’t take anything away from it. While in the first case it was a warning against the dangers concerning the internal affairs of the community of Israel, this place is a warning before the Gentiles and false prophets.
The Torah commands to guard against their seductions, calls to revolt, influences that could turn Jews away from service to the Hashem and keeping His commandments. Even if a false prophet came to change even one letter Of the law, he deserves condemnation.
S.R.Hirsch states on this topic that the history of Israel must be made up of an unbroken chain of tradition whose the subject is the Law received by Moses and given to the people. Hard times will bring forth men inspired by G-d, who will give the Law a reliable interpretation, guide the people, establish the lines of development of Jewish thought. These prophets, in accordance with their designation, deserve absolute sovereignty, but only then, only in their own their integrity will not be challenged until they show themselves committed in word and deed to the true Revelation from Sinai.
They will strengthen their authority with external signs, miracles, with which G-d will endow them in order to better establish their sovereignty.
However, our sidra also brings up a question that immediately suggests itself: How to distinguish a false prophet from a prophet
the real one?
After all, G-d will allow both of them to perform miracles, and the people will thus be subjected to the most difficult test – they will have to refuse obedience to the false prophet, regardless of the miracles with which he reinforces his words, and on the contrary, the community Israel clings to true prophets, rightly encouraged by the miracles that surround these men.
So how do you tell the difference?
The text says that there will be a sign or a wonder (13:3) and then the false prophet will say:
“Let’s go after strange gods you don’t know.” Then it is up to Israel to distinguish between a prophet faithful to the Law and one who
who is going to betray him.
Then Israel will get rid of him who wanted to lead him astray, and he will not look at the miraculous signs that the false the prophet will draw attention in vain…
So the criterion is obvious. For any prophetic act to become legitimate, it must not leave the established framework immediately by Revelation and supplemented by oral tradition. Based on this determination is therefore relatively easy make the necessary exclusion if we judge the words of the “prophet” according to how they work toward fulfillment of the law. No man can ever lay claim to a better execution of G-d’s word than the means established by G-d’s Law. It is necessary to make a deliberate, firm decision.
By accepting G-d, we acknowledge that He can only speak with one word. Admit that G-d’s teaching would be divided, it is incompatible with the most elementary concepts of our understanding of the Creator. Judaism is preserved against any possible attempt and in spite of it, even if made with good will, only by the totality of the revealed teaching and the absolute credibility of the words from Sinai.
To reduce this Revelation to the level of collective inspiration, to give G-d’s Law the character of spontaneously revealed of religious feeling, clearly means to pass judgment on real Judaism, and a gradual one too, but none the less a real transition to the purest pantheism. Hence the law dealing with fakes prophets occupies a central place in Jewish theology.
It is to remind future generations of the only possible attitude if they are to preserve themselves in the face of impending trials
the purity and integrity of G-d’s Law. To the verse, if the sign and the miracle that (the false prophet) spoke of occur, said Rabbi Yosi Galilei: Behold, how much power this verse gives to idolaters, examining their intentions:
Even if they manage to stop (the running of) the Sun and the Moon, the planets and the stars – don’t listen to them. Why?
Because the Hashem your G-d is testing you to know whether you love the Hashem your G-d with all your heart and with my heart and with all my soul” (13:4).
But Rabbi Akiba said: Let us beware of thinking that the Holy One, blessed be He, would stop (the course of) the Sun and the Moon, planets and stars because of idolaters.
The text speaks of a true prophet who later became a false prophet, such as Hananiah ben Azur (Talmud, tractate Sanhedrin 90a).
The stated opinions reflect the opinions of mystical or rationalist interpreters. It is surprising that the series of commentators shares the opinion of Yosi Galilei and rejects the rationalist concept.
This is also Maimonides, who explicitly emphasizes that the false prophet acts by means of incantations and spell (see Hilchot Yesodei Hatora).
In The Guide of the Lost, Maimonides comments on the statement of verse 4 “because the Hashem your G-d is testing you.”
Know, he says, that whenever there is mention of a test in the Torah, it is for no other purpose and purpose than to show the people what they have to do or what to believe.
So the test consists, so to speak, in the fulfillment of a certain act, while it is not an act as such, because it is presented only as an example to follow, as a model.
Therefore, when it is said “that he may know whether you (indeed) love,” know that G-d already knew. It is similar to another text “so that it may be known that I am the Hashem who sanctifies you” (Exodus 31:13).
There is the meaning: That the nations may know. And anyway here it says:
If a man arise who presumes to prophesy, and you see his miracles, which cause you to believe that he speaks truth, you will be aware that all this is happening only so that G-d will reveal to the nations how imbued you are and By His Law and able to understand G-d’s true nature without being deceived by the deceptions of the deceiver
and shook their faith in G-d.
This will serve as a support to all who seek the truth by looking for evidences of faith strong enough to they disregarded No Miracle Worker.
In fact, such a person would be asking to believe the impossible; however, it is only appropriate to rush to miracles if it proclaims something possible, as explained in the Mishneh Torah (111,24).
The expression tidbakun from verse 5 – to (the Hashem) you will cling – an expression of burning love for G-d among the laws speaking of false prophets, for Israel it means: wholeheartedly reject the seductions of false prophets.
The definition of dvekut – binding – found expression in various Jewish schools. Let us at least quote the opinion of Ch. Luzzatta from his works Mesilat Yesharim.
In the commentary on Leviticus 19:2, he says that dvekut leads to holiness, which means living in a state of union with G-d until
measure, that no matter what a person does, he never separates himself from G-d, nor moves away from him. And a person whose efforts are sanctified by the Creator reaches a stage where even his actions take on a material nature values of true holiness. If one has previously submitted to the mitzvot – commandments – and thus without respite, with all sources of love and fear strives to achieve G-d’s greatness, he gradually succeeds in detaching himself from material contingencies and concentrating your attention to true connection with G-d.
Then the spirit from above rests on man, the Creator sends his name on him, and man begins to resemble an angel of the Hashem; all his deeds, even the humblest and most material, acquire the value of a sacrifice and a cult in honor of the G-d.
In any case, Dvekut is considered the highest goal of religious perfection. It can be ecstasy.
However, the meaning of the term is much broader. It is a constant being with G-d, an intimate unity, a harmonizing of the human will and G-d’s.
As it is written in the Or ha-ganuz text from the very beginning of the 19th century: When a person carries out religious orders
or studies the Torah, the body becomes a throne for the soul… and the soul a throne for the light of the Shechinah, G-d’s presence above us. The light spreads around man, and he, resting in the midst of the light, rejoices and trembles.

Chassidic Parashat

D’vekus
D’vekus is God Awareness
This Parashat provides an opportunity to elaborate on one of the most basic concepts of Judaism which is greatly emphasized in Chassidic thought and practice. This is the idea called d’vekus. Literally it means “clinging” or “cleaving” or “attaching” oneself to G-d. It however implies much more. It is the relationship of a parent to a child, of a husband and wife, one of ultimate devotion and commitment. Today we call it G-d Awareness. In practice it means being connected in thought, speech and deed to the Creator.
Parshas Ekev: “If you will keep the commandments that I have commanded, and you will love HaShem your G-d, to go in all His ways, and to cleave to Him. Then
you will inherit the nations….” (Deuteronomy 11:22-23)
Parshas Re’eh: “Follow Hashem, be in awe of Him, keep His commandments, obey Him and serve Him, and cleave to Him (u”vo sid’bakun).” (Deuteronomy 13:5) (See also Deuteronomy 4:4, 10:20, 30:20, and Joshua 22:5)
Psalms: King David expressed his longing for Hashem (while in hiding from King Saul) in the arid Judean desert. (v.2) “. . .my soul thirsts for You, and my flesh
pines for You. . “. (v.9) My soul cleaves after You, for You have supported me.” (Psalms 63)
The sons of Korach indicate their longing for the restoration of the Holy Temple. (v.2-3) Like a hart who yearns for springs of water, so does my soul yearn for You
G-d. My soul thirsts for G-d, for the Living Almighty One, when will I come and appear before G-d.” (Psalm 42:2-3)
Siddur Tefillah: (prayerbook) 1) “Enlighten our eyes with Your Torah, and let our hearts cleave to Your commandments in order to love and fear You.” [in the Blessings before the Shema in the Shacharis (morning) prayer, in the section that begins “With a great love You have loved us. . .” (Ahava Rabbah). In some
siddurim the section begins, “You have loved us with an eternal love. . .” (Ahavas Olam)
2) The poem that is recited in many congregations after Shabbos morning prayers, “Anim Zemiros”, contains several expressions of longing to cleave to and unite with Hashem. The beginning goes like this: “I shall compose pleasant melodies and weave hymns, because my soul yearns for You. My soul desires to be sheltered by You to understand every mystery of Your Being.”
The Ramban zt”l in last week’s Parsha (Deut. 11:22), gives a detailed description of d’vekus in action. “The principal of d’vekus is to constantly remember Hashem and your love for Him, and never to remove your thoughts from Him, whether on
the way, when lying down or when awakening. And even while conversing with others his heart remains attached to Hashem’s presence. . . People who have
reached this spiritual level, live in eternity even while in this (material) world; they themselves are a dwelling place for the Shechina.
In our times, this theme was brought to fruition by the Baal Shem Tov zt”l and his disciples. The Ba’al Shem Tov absorbed this idea at a very early age from his
father, who passed away when he was only five years old. Before his death, his father instructed him, “Remember my child that G-d is with you, never let this thought out of your mind. Go deeper and deeper into it every hour, every minute and in every place.” Deeply affected, the Baal Shem Tov later remarked, “His words remained fixed in my mind and engraved in my heart. After his death it became my practice to go into seclusion in the forests and woods to in order reinforce these thoughts in my mind; that the glory of Hashem fills the world and that He is actually with me. (Ikkarei Emunah p.11)

The Ba’al Shem Tov also wrote, “It is a high level to continually see G-d in the mind’s eye just as you would see a person. And you should be aware that G-d is
also looking at you, just as a man would look at you. Always be joyful, believing with complete faith that the Divine Presence is with you and guards you. Meditate on this at all times. You are always looking at G-d and seeing Him, and G-d is looking at you.” (Tzavas HaRivash)
Rebbe Kalonymus Epstein zt”l, in his fundamental book of Chassidic thought, Meor VaShamesh, writes, “While a person lives in this world he must have all his physical needs met; food, drink, clothing and a home. Nevertheless, in truth, every aspect of one’s conduct should be centered not around oneself, but rather around Hashem, in order to see His true beauty; with the soul thirsting to partake of the sweetness and closeness of Hashem and his Shechinah. . . . Now if you maintain a continuous effort in yearning, and every day you increase your longing and desire for d’vekus with Hashem, then you and your body will become purified, and the even the physical will be transformed into spiritual.” (Parshas Pinchas)
Rebbe Kalonymus Kalmish Shapira zt”l, the Piascetzna Rebbe, gives practical advice in his guide to spiritual growth, B’nei Machshava Tova. “Frequently during the day, whether at home or in the street, humbly consider: ‘The entire world is G-dliness, the particles of earth beneath my feet, as well as the air I breathe
within me. The reality of all that exists is G-dliness. Why then have I driven myself from Hashem’s presence to become an independent non-spiritual entity?
Ribbono Shel Olam, draw me closer to You and surround me with Your blessings in complete repentance.’” (Seder hadracha and Klalim #7) Not surprisingly, we find later in the Parsha, the ultimate expression of d’vekus. “You are children to Hashem your G-d. . .” (Deuteronomy 14:1) This is the relationship of genuine unfailing love. When one remembers that he is a child of Hashem, he will certainly refrain
from dipleasing his Father and thereby forfeiting the privilege of His presence. The relationship has two sides though. Being a child of Hashem implies that we
are the recipients of His special love. The Maggid of Mezeritch, the successor to the Baal ShemTov, explained this other aspect of d’vekus. A Jew must know, that when he is challenged or becomes overwhelmed by the circumstances of life, it is a message that Hashem wants him to come closer. Instead of focusing on the hurt, it is more advantageous to become aware of the distance that has come between himself and the Creator. This feeling is d’vekus. It can be used to launch a spiritual ascent. In fact, even a seemingly small disappointment can be used in
this manner. The Sages say that even if one put his hand in his pocket expecting to find two coins and found only one, it is a message from Hashem. “Come closer, come closer”, He is urging.
Furthermore, the Maggid explained, that after a person has had spiritual achievements, and feels d’vekus with Hashem, more likely than not he will experience a fall. Nevertheless, he must maintain his d’vekus with Hashem even if it dips to a very low or weak level. As long he remembers that his d’vekus to
Hashem has left an indelible watermark on his soul, he has what is necessary to begin his ascent anew, as it is written, “A Tzaddik falls seven times and rises again.” (Proverbs 24:16) He will be able to rise again to an even higher level of d’vekus. (R’ Nachman Breslaver once mentioned how many falls he had taken in his efforts to grow in spirituality. When he finally stopped falling, he experienced
a continuous spiritual climb for fourteen years before he had another fall.)
Symbolic of this idea is the Kosel, the Western Wall. In spite of the fact that the Beis HaMikdash lies in ruins, the Sages revealed to us something that almost every Jew today knows (or feels) is true. “The Divine Presence never left the Western Wall.” (Likutei Yekarim)
D’vekus is accomplished in one’s thoughts. The Maggid of Mezeritch, gave some pointed advice. The path to wisdom is silence. Through silence, one can direct his thoughts with undeviating focus, increasing his d’vekus to Hashem. In another
place, the Maggid offers this visualization: ” Think of Hashem as not only a King whom one stands before in fear and awe, but also as a light that totally
encompasses him. Then he can see that Hashem is contained within that light, as he is himself. There is unity, there is d’vekus.
Tefillin is another avenue toward achieving d’vekus. It is told that a certain Tzaddik once came to the R’ Yisroel of Ruzhin zt”l after having paid a visit to Reb
Zusia of Anipoli. The Ruzhiner wanted to know what he had seen there. “When I entered his room”, recalled the Tzaddik in awe, “Reb Zusia was wrapped in his Tallis and Tefillin, and the upper half of his body appeared to me to be
burning with fire. Only after he removed the Tefillin did he slowly begin to take on the appearance of a flesh and blood man.” Tefillin is a sign which identifies a Jew
as being in unity with His Creator.
The Code of Jewish Law, the Shulchan Aruch, begins with a quote from Psalms 16:8. “I place Hashem before me constantly.” Mitzvos are d’vekus. The best and
most reliable way to begin one’s d’vekus work is through the medium of Brachos (blessings). The principle of blessings is contained in a quote from the Midrash Tehillim. Rav taught, “When one makes a blessing he says, “Blessed are You Hashem. . .”, as it is written, “I have placed Hashem before me
constantly.” (Midrash on Psalms 16:8) The fact that we address Hashem in the text of the blessing as You in the casual form, implies a certain type of closeness, of d’vekus. A blessing is the ultimate expression of one’s G-d awareness. By accepting on
oneself the obligation to make blessings over food and other enjoyments, over mitzvohs and over natural phenomena, one is declaring that G-d is indeed
Omnipresent, and His influence is the fabric of the world and all that is within it. Every blessing is an opportunity to reinforce this belief and deepen one’s awareness of G-d’s presence. This is d’vekus, and this is the essence of Chassidus.
Two short stories will illustrate the point. Once, some scholars, uninformed concerning the character of the Baal ShemTov and his path, came to a certain
town where the Baal ShemTov was spending the night. They wanted to find out if the reports of the greatness of the Baal ShemTov were indeed true. They decided to pose some intricate Halachic questions in order to examine his erudition. The
delegation arrived, introduced themselves and explained the reason for their visit. The Baal ShemTov, understanding their intentions readily agreed. They began by asking, “When one has eaten a meal and forgot to say the Grace afterwards (Bircas HaMazon), and then travels one kilometer out of town, before
he remembers that he forgot the Bircas HaMazon, what is the ruling?” The Baal ShemTov, answered immediately, satisfying the concern of his visitors.
“We”, he promised them, “we don’t forget to say Bircas HaMazon! “Once a man brought his ten year old son to visit R’ Aharon HaGadol of Karlin. As
they were sitting and talking, Reb Aharon asked for a bowl of apples to be brought in. Reb Aharon and his guests each took an apple, with great intention recited the blessing, “. . .Borei Pri HaEtz. . “, and began to eat. The boy thought to himself, “What is the difference between me and the Rebbe. He eats apples and also I eat apples. He makes a blessing and so do I. Even I could be the Rebbe someday.” Reb Aharon, attuned as he was to the thoughts of others, felt what the youngster was thinking. “Oh, there is a real difference between us my friend”, divulged Reb Aharon. “When you wake up in the morning and look out the window, you see that there is a beautiful apple tree in your yard. You see the juicy, red apples growing on it and right away you can think of nothing else but those apples. You run to
wash your hands, get dressed as quickly as possible, bolt out the door and scamper up the tree. You quickly decide which apple is to be your breakfast and open your mouth for the first delicious bite. You almost take that bite until you remember, just in time, that you must make a blessing before eating an apple. So you make the blessing in order to eat.”
“When I wake up in the morning”, continued Reb Aharon, “it is a different story.”
“When I wake up and look out the window I see a beautiful apple tree. I think about the wonder of Hashem’s creation. I contemplate how this apple tree began as a small seed in the ground, and how it slowly grew year by year until one year it flowered and then apples appeared. I remember to wash my hands before I run outside to take a closer look at this amazing creation. In awe of Hashem and His Creation I want to make a blessing on the apple tree and its fruits. I begin to say the blessing, but then I remember, in order to make a blessing, I need an apple. . .!” The Talmud in Tractate Bava Kamma (30b), sums up these ideas. Rav Yehuda said, “One who wants to be a true Chassid (pious Jew), must fulfill the laws of Blessings.” This advice is good for us today. Each blessing which one
makes, represents a stride forward in ever increasing d’vekus to the Creator. A Guten Shabbos!

Czech Parashat

Parashat Re’eh in Deuteronomy having again another challenge of Moses to the people before entering the promised land. And we will find this command there: “Remember the day when you came out of the land of Egypt all the days of your life” (Devarim 16,3). Today’s thrash will not be about the preciousness that is freedom, or how good it is to not forget how bad slavery was. It will be about faith and its application in life, and also about our own efforts.
Fortunately, the great wonders and miracles that took place at that time when we left Egypt in front of the eyes of a crowd of witnesses, are at least recorded in the Torah. Because G-d does not repeat these things in every generation and a large part of the responsibility for our lives and the world moves into our hands, into the hands of man. He is supposed to remember these things so that he keeps them in his mind and in his eyes. That’s why we read about them every day, morning and evening, when we pray. We have a mezusa on our eyes, touching, etc. From a simple world of direct experience with G-d, we come to faith. Thus, faith is also a passed down experience of our ancestors. We are not lost even today in a world without G-d. Even today we can experience both love and fear of G-d. And it may open our eyes, as it once did to Moses, who then told the others with a bewildering voice, “The Lord, the G-d of your fathers, the God of Abraham, Isaac and Jacob, appeared to me, and said, “I have decided to visit you, I know how they deal with you in Egypt.” “
From these great wonders, miracles and G-d’s care, one should learn to discern even the hidden miracles, which are the basis of the whole Torah – so at least Ramban sees it. And such is the basis of true “emuna” = faith. Another Hebrew term in this area is “bitachon—it is a certain that comes from faith, its practical application. ‘Bitachon’ cannot exist without ’emuna’, just like a fruit cannot grow without a tree. And so the fruit is evidence of the tree from which it grew, while the existence of a tree is not evidence of the fruit. So these are the things Ramban talks about. Verbal, verbally expressed faith is such a tree without fruits. It’s not enough for a person to simply say they have faith. Such a person must feel that the Creator is consciously involved in his daily affairs and should act accordingly. A true “boteach” is the one who believes that it is G-d and not his “histadlut”= his effort, which is the real source of his every need. This makes a real “bitachon” know what true peace means, life balance. Where such an attitude can go, we can hear in one Jewish joke: The daughter of one rich Jewish tycoon brings home her suitor, a poor, pious Chassid, with whom she plans a wedding. Concerned billionaire takes a marriage adept aside and begins interviewing him carefully. “What do you do for a living, young man?” “- “”I study Torah, Talmud, and Hashem, the good Lord takes care of me.””. “Well, where do you want to live with our daughter?” “””I do not know this yet, but Hashem, the good Lord, will surely provide for us.” “””Hmm, and how do you want to feed a woman, a family anyway?” “- Hasid smiles cheekyly and replies again, “ I don’t worry, Hashem, our good G-d will take care of us.” “The rich man flies out of his chair, leaves the room and then next to him, when he’s breathing a little, he says to his wife: “He’s really a judo, an impractical man, useless to talk.” Perhaps he has only one positive quality: he considers me Lord of G-d. “
Of course, this is a joke that has a certain unilaterality on the fly, reliance without any effort of your own. Another example of the area of “bitachon” (trust, certainty), I took from one midrash, who relates to Josef HaCadik, the righteous Josef. In midrash it reads: “Blessed is the man who trusts in the LORD” – this refers to Joseph the prisoner, and further Psalm 40:5 is quoted: “He does not turn to the arrogant” – because Joseph said to the highest waiter: “Remember me… and mention me (Pharaoh)” (Bereshit 40:14), and because of this two years were added to his (prison stay) (Bereshit Raba 89:3). On the one hand the Midrash praises Joseph for his trust in G-d and on the other hand criticizes Joseph for putting his trust in the “arrogant” rather than the One G-d. Joseph interpreted the dreams of two butlers with whom he was in prison. After having predicted the dismissal of the top waiter, Joseph asked him, that when he was released, the top waiter should mention him to Pharaoh. And as we read in Torah, it didn’t happen. However, the top waiter did not remember Josef; he forgot about him. “ (Semot 40:23) It seems like a severe punishment, everyone would try to get out of prison, especially when it is based on a false accusation. The explanation here is that Josef was already on such a spiritual level and a man of such faith that this “hishtadlut” of his – this effort of his – was on the contrary punished. What to take out of all this? We have to consciously cultivate our faith, remember all of G-d’s wonders and learn to seek them in our lives. So that our faith should not be just an empty statement but to fulfill our whole life. We are to be active so that our reliance on G-d is not just a masked laziness, convenience. And in the end: our efforts, our own efforts – “hishtadlut” – should be as pure as our faith.