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Beit Midrash
- Torah Portion and Tanach
- D'varim
- Va'etchanan
The Torah study is dedicatedin the memory of
R. Avraham Ben David
2. Not to deviate from the words of the sages
3. Confusion of this commandment
4. Not to perform this commandment is unthinkable
5. Solution to our confusion
VA'ETCHANAN
This week's Torah Portion deals with the different aspects of Am Israel's position. Some verses describe the uniqueness of Am Yisrael over other nations. Other verses describe the specialness of the Am, which is derived from Hashem's absolute and irreversible selection of Am Israel as the chosen nation, regardless of their deeds. The word Seguli (cherished, treasured) denotes the eternal connection between Am Israel and Hashem. This connection was initiated by the Holy one blessed be he as can be seen in the daily Torah blessing ("asher bachar banu.."). Hashem chose us as his nation and only afterwards granted us the Torah. We also see in this Torah portion the requirement of the Am to keep Hashem's statutes (mishpatim) and laws (chukim) in order to establish its part in this eternal partnership. Miracles exclusive only to Am Yisrael and to no other nation are also revealed.
THE COMMANDMENT "NOT TO DEVIATE FROM THE WORDS OF THE SAGES"
In connection to the verses that describe our practical obligation of the Torah there is
a warning to "beware and guard yourself well, lest you forget what your eyes have seen", and therefore "take care not to forget G-d's convenant with you". Thereafter the 10 commandments appear, representing the basic concepts of the convenant, and immediately following is the verse "You should keep what Hashem has commanded you and not stray to the left or the right". In other words there is a specific commandment not to deviate to the right or the left. We are familiar with this particular commandment from a different Torah portion in the book Dvarim in which we are commanded not to depart from the wisdom of our sages to the left or to the right.
We are, therefore, accustomed to saying that a rabbi, sage, or judge represents the word of Hashem, just as the verse states "upon the judge which is in those days". The Gemmorah further explains that "every generation and its judge, every generation and its sage". And so we have seen up to this point the complete commandment not to stray from the word of Hashem or his messengers, which are the sages and Rabbis of each generation.
CONFUSION OF THIS COMMANDMENT
In Rashi's famous commentary on this verse "not to stray" he states that "even if the sage says to you right is left or that left is right one should believe him". This commentary needs clarification. Is abiding by the sages and not straying from their word a dogma in Judaism so engraved in stone that it cannot be questioned? One could further ask -doesn't this commandment negate man's unique and personal discovery of his place and pathway within Judaism? Aren't we, as individuals, obligated to develop our abilities, strengths and internalization of our worhip according to our own personal connection to Hashem? Does this commandment, thereby permit or nullify the idea "to know your Father your G-d and his deeds"? The Rasag indicates in his introduction to his book "Hanevchar Bamunut Vdayot" that this obligates us to "first know Him then worship Him."
In other words, this commandment, not to stray, is liable to teach man to disregard his personal pathway and worship of Hashem!
One could question further: Since we have laid to rest all of man's individual responsibility and awareness by obligating him to "believe the rabbi or sage even if he says the right is left and the left is right" what can we say if the Rav makes a mistake which could be as a result of the student's viewpoint, or perhaps his lack of knowledge about a particular fact?
NOT TO PERFORM THIS COMMANDMENT IS UNTHINKABLE
Although these are difficult and extensive questions, the dangers and damages that could occur as a result of not accepting, abiding by or listening to the sages could fill many books, a topic we will not go into at this time. Instead, we will concentrate on the question of what is each person's individual responsibility to his life and what to do if the rabbi is mistaken?
SOLUTION TO OUR CONFUSION
This confusion may be cleared up through the disagreement (perhaps not necessarily a disagreement as stated by many of the more recent rabbis) between two approaches- one of education and the other of the Yerushalmi.
The educational approach claims that even if it is clear that the rabbi is mistaken) although it could be the the student is the one mistaken) one still believes in him and accepts his word on the basis that our faith in the sages is built on the unbroken chain of their leadership of Am Yisrael from generation to generation. If everyone were to do whatever he wanted a break in the cohesive nature of the community would be liable to occur.
Therefore, acceptance of the rabbi's mistake is preferable to this potential destruction. The Yerushalmi approach introduces an important and fundamental aspect in the education of following the sages. Whereby the rabbi is seemingly mistaken, most likely it is as a result of the student's mistake. Because this is a rare occurrence one should take extra precautions not to dismantle belief in the the rabbi. In this situation one should not concern himself with whether or not a mistake has been made, but rather with the famous axiom "The rabbi's interpretations or the student's interpretations, who should we follow?" It is clear one should heed the rabbi.
However, most of our existence is not like this, and one should not create doubts in our sages. The problem is not whether there is a mistake but rather, how the student and the rabbi view the world. The student with his own limitations stands opposite the rabbi and while remaining in his own world may see the opposite of what the rabbi sees.
The rabbi points with his right hand and the student sees the rabbi's left hand. The Yerushalmi approach therefore states that we should be educated with great faith in the sages. Most of the work of being educated is not from the perspective that the rabbi is mistaken, as this occurs infrequently, if at all. Rather, from the realization that most of life is based on disagreements as a result of different perspectives, such as the student who stands opposite the rabbi and perceives things differently. What is required here from the student is not to stubbornly stand in his place, but to strive to understand and identify with the rabbi and thereby to change his viewpoint. The benefits of this act will be twofold: 1) Just as a man who labors hard, the student will not negate his responsibility for himself. 2) After the student learns to accept new viewpoints, to have faith in his rabbi, and reveals such to others, he will find that his rabbi is correct.
Thus, we see that the student keeps the commandment of complete faith in the sages, and simultaneously builds his individual character.
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.