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A Paradigm Shift

In this week’s parashah, Moshe tells the Jewish People that both we and Hashem have set one another apart, each of us lovingly declaring the other one unique. Moshe says, “You have distinguished Hashem today to be a Gd for you, and to walk in His ways, and to observe His decrees, His commandments, and His statutes, and to hearken to His voice.” That is how we have “distinguished” Hashem. Then Moshe continues, “And Hashem has distinguished you today to be for Him a treasured people … and to observe all His commandments, and to make you supreme over all the nations that He made, for praise, for renown, and for splendor, and so that you will be a holy people to Hashem, your Gd…” (Devarim 26:17-19). And that is how Hashem has “distinguished” us.

The problem, though, is that the phrase “and to observe all His commandments” seems to be out of place. It is listed in the second part, – i.e., the part where Hashem distinguishes us. It would seem, however, to belong in the first part, i.e., the list of ways in which we “distinguish” Him!

What the Torah is communicating here is the fact that Hashem chose us to receive His Torah and commandments, is one of the greatest gifts He could give (Seforno ad loc.). Now it is true that before Sinai there were also commandments. Adam and Noach received mitzvos (seven in total). The Avos received some more. But the totality of mitzvos was reserved for the generation that stood at Sinai. And by conferring those mitzvos onto the Jewish People, Hashem made us stand out. He lovingly made us unique (Or HaChaim ad loc.)

We declare this each evening in the blessing before the Shema, where we say, “אהבת עולם, with an eternal love have You loved the House of Israel, Your nation. Torah and commandments, decrees and ordinances have You taught us.” That is, His having taught us “Torah and commandments” is defined here as “an eternal loving” act.

For many this may seem like a paradigm shift. Torah and Mitzvos are not a set of restrictions that zap the vitality out of life. Halacha is not “a problem” to be solved. No, says the Torah! They are the greatest gift Hashem has ever conferred! And through an act of “eternal love,” He conferred them upon us!

He gave us 613 means of building our eternity. He gave us the body of mitzvos as the way through which to connect to Him, the Source of all goodness. He gave us a pathway to imbibe infinite wisdom, in His Torah. In short, ladies and gentlemen, we hit the jackpot!

Hashem has distinguished you today to be for Him a treasured people … and to observe all His commandments.

Wishing you all a Shabbat Shalom / Good Shabbos

Rabbi Moskovitz

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Humility is Not Just for Kings

This week’s parashah discusses the laws that relate to a Jewish king. One such law is his obligation to always have a sefer torah with him, and to read from it regularly. Among the Torah’s reasons for him to do so is, “so that his heart does not become haughty over his brethren” (Devarim 17:20).

This verse, according to Ramban (ad loc.), is the source for the prohibition against arrogance. By definition, a king is someone whom we are obligated to respect and place on a proverbial pedestal, as derived from the verse, שׂ֣וֹם תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ, you shall surely set over yourself a king (Devarim 17:15). Nevertheless, he may not allow that to get to his head. He is obligated by the Torah to be humble. Surely, then, everyone else who lacks that grandeur, may not be haughty. For, as Ramban notes, “Hashem considers haughtiness to be a despicable and disgusting trait even for a king, [certainly then for the common man].”

R' Elazar Hakapar lists “arrogance” among the three cardinal traits that “remove a person from the world” (Avos 4:21). [The other two are jealousy and lust]. Elsewhere, R’ Elazar Hakapar uses a poignant parable to drive home this message. He tells us not to be like the high lintel above a door, nor like the decorated parts of the upper door frame – which although are beautiful, are out of people’s reach. Rather R’ Elazar tells us to be like the threshold, the part of the door frame that everyone walks over. For in the end, the rest of the building will be long gone but the threshold will still be there (Avos D’rabbi Nosson, end of Ch. 26).

The above lesson is alluded to in the name of the special month in which we find ourselves, “Elul.” The verse says, הוּא עָשָׂנוּ ולא {וְלוֹ} אֲנַחְנוּ עַמּוֹ וְצֹאן מַרְעִיתוֹ, He made us and we are His, His people and the sheep of His pasture (Tehillim 100:3). In this verse, the word “וְלו”ֹ, [we] are His, is the way the verse is “read” (the k’ri). However, it is “written” (the kesiv) differently, as ולא, and not, producing a different meaning. In that “written” form, the verse would be translated as, He made us – it was not us [who did so] – we are His people and the sheep of His pasture. The Sefas Emes explains that if we combine the letters of the “read” version of לו, [we] are His, and those of the “written” version of לא, not [us], they spell out אלול. This month calls to us to recognize that it is He who made us, and not (ולא) us. And when we acknowledge that, then we will be brought closer to Him, and we will become His (ולו) people and the sheep of His pasture. Because when we rid ourselves of the destructive trait of self-aggrandizement, and surrender to His majesty, something interesting happens. He lifts us up into His lofty embrace, taking us to true and enduring heights.

Wishing you all a Shabbat Shalom / Good Shabbos

Rabbi Moskovitz