YeshivaThe torah world Gateway
Beit Midrash
- Torah Portion and Tanach
- D'varim
- Re'e
Translated by Hillel Fendel
Once when I was serving reserve duty (miluim) in the IDF, I was sitting in the synagogue tent learning some Torah, when I happened to overhear some tidbits of conversation between two of my buddies. One of them was Torah-observant, the other one not yet. Out of the corner of my ear I heard the latter ask, "Tell me, how do you live with the fact that I can enjoy the world to the hilt, while you're saddled with all those Torah restrictions?" The religious one gave him a quick, short answer: "You enjoy This World, while I'll enjoy the World to Come!"
Cringe.
I didn't want to interrupt, but I truly felt uncomfortable hearing this answer from my fellow observant Jew. And even worse was my realization that many of our fellow Jews would probably give the same answer – when in fact, the true response is really much more persuasive, rewarding, and true.
Had I been asked that question, I would have answered: "You might feel that you're having a great time here in This World violating G-d's word, but in truth, if you delve deeper into the meaning of our lives here, you will realize that keeping the Torah is actually beneficial, enjoyable and valuable right here in this very world, and not just in the World to Come."
Keeping the Torah is like married life (as is alluded to in many Biblical and Rabbinic sources). There are those who mistakenly feel that behaving wantonly as a married man gives one great fun and pleasure, wherever and whenever. But in truth his enjoyment is very short-lived, and he will ultimately end up quite unhappy. For it is clear that he who acts faithfully in his marriage, and invests efforts in his married life, merits with G-d's help true and stable friendship, giving him great joy and satisfaction over the long range of his life.
The same is true for a life of Torah and mitzvot. Believing in G-d, serving Him, and acting accordingly in our interpersonal relations brings man great support, inner satisfaction, meaning to life, and many other things too numerous to mention.
In truth, the difference between my answer (that Torah brings pleasure in This World as well) and that of my army buddy (that the reward is left for the Next World) is actually very fundamental, and stems from something very profound.
If one feels that he will see benefit from his efforts in This World only in the World to Come, it means that he considers his Torah study and mitzvah performance of little intrinsic value, and that's why he "deserves" a condolence prize of a Next World reward. This would be like someone who hates his work, and whose entire purpose is to receive a salary every month.
Only those who realize that Torah and mitzvot have inherent value in this very world will invest effort in actualizing this potential and finding this good. They realize, too, that simply observing the mitzvot is actually their best reward. They are like people who actually love the work for which they receive a salary – and thus receive double compensation: the salary at the end, and the work itself.
In fact, the Sages tell us that G-d "looked at the Torah and created the world accordingly," meaning that the world is perfectly attuned both to the Torah's demands and to our human needs and enjoyments. The world is fitted to the Torah, and it is therefore a logical imperative that observing the Torah will bring us pleasure.
This is not to say that everything is simple and straightforward. The Hebrew word for "world" is olam, from the root meaning "hidden." G-d hides Himself, and certainly does not reveal Himself openly in the world. The reward for good deeds in this world is therefore far from complete: "There is no reward for mitzvot in this world," the Gemara tells us (Kiddushin 39b). And so, in order to realize the fundamental concept of "reward and punishment," the World to Come is still required.
Yes, even when someone works at a job that he loves, he still needs the salary that it brings. But on the core level, we must always seek out the joy and fulfillment that is inherent in a life of Torah and mitzvot, even without additional reward.
There is no need to elaborate and bring the many proofs of this matter, but in general we can say that the Book of Deuteronomy, which we read aloud in the synagogue these weeks, is replete with promises of earthly rewards. Parashat Re'eh, for instance, begins with "the blessing that you will listen to G-d's mitzvot…" – clearly referring to consequences that are felt in this very world.
The Torah also states about the performance of mitzvot: "for our good all the days" (Deut. 6,24). May we merit to do good, to rejoice in the good, and to enjoy the good!
Once when I was serving reserve duty (miluim) in the IDF, I was sitting in the synagogue tent learning some Torah, when I happened to overhear some tidbits of conversation between two of my buddies. One of them was Torah-observant, the other one not yet. Out of the corner of my ear I heard the latter ask, "Tell me, how do you live with the fact that I can enjoy the world to the hilt, while you're saddled with all those Torah restrictions?" The religious one gave him a quick, short answer: "You enjoy This World, while I'll enjoy the World to Come!"
Cringe.
I didn't want to interrupt, but I truly felt uncomfortable hearing this answer from my fellow observant Jew. And even worse was my realization that many of our fellow Jews would probably give the same answer – when in fact, the true response is really much more persuasive, rewarding, and true.
Had I been asked that question, I would have answered: "You might feel that you're having a great time here in This World violating G-d's word, but in truth, if you delve deeper into the meaning of our lives here, you will realize that keeping the Torah is actually beneficial, enjoyable and valuable right here in this very world, and not just in the World to Come."
Keeping the Torah is like married life (as is alluded to in many Biblical and Rabbinic sources). There are those who mistakenly feel that behaving wantonly as a married man gives one great fun and pleasure, wherever and whenever. But in truth his enjoyment is very short-lived, and he will ultimately end up quite unhappy. For it is clear that he who acts faithfully in his marriage, and invests efforts in his married life, merits with G-d's help true and stable friendship, giving him great joy and satisfaction over the long range of his life.
The same is true for a life of Torah and mitzvot. Believing in G-d, serving Him, and acting accordingly in our interpersonal relations brings man great support, inner satisfaction, meaning to life, and many other things too numerous to mention.
In truth, the difference between my answer (that Torah brings pleasure in This World as well) and that of my army buddy (that the reward is left for the Next World) is actually very fundamental, and stems from something very profound.
If one feels that he will see benefit from his efforts in This World only in the World to Come, it means that he considers his Torah study and mitzvah performance of little intrinsic value, and that's why he "deserves" a condolence prize of a Next World reward. This would be like someone who hates his work, and whose entire purpose is to receive a salary every month.
Only those who realize that Torah and mitzvot have inherent value in this very world will invest effort in actualizing this potential and finding this good. They realize, too, that simply observing the mitzvot is actually their best reward. They are like people who actually love the work for which they receive a salary – and thus receive double compensation: the salary at the end, and the work itself.
In fact, the Sages tell us that G-d "looked at the Torah and created the world accordingly," meaning that the world is perfectly attuned both to the Torah's demands and to our human needs and enjoyments. The world is fitted to the Torah, and it is therefore a logical imperative that observing the Torah will bring us pleasure.
This is not to say that everything is simple and straightforward. The Hebrew word for "world" is olam, from the root meaning "hidden." G-d hides Himself, and certainly does not reveal Himself openly in the world. The reward for good deeds in this world is therefore far from complete: "There is no reward for mitzvot in this world," the Gemara tells us (Kiddushin 39b). And so, in order to realize the fundamental concept of "reward and punishment," the World to Come is still required.
Yes, even when someone works at a job that he loves, he still needs the salary that it brings. But on the core level, we must always seek out the joy and fulfillment that is inherent in a life of Torah and mitzvot, even without additional reward.
There is no need to elaborate and bring the many proofs of this matter, but in general we can say that the Book of Deuteronomy, which we read aloud in the synagogue these weeks, is replete with promises of earthly rewards. Parashat Re'eh, for instance, begins with "the blessing that you will listen to G-d's mitzvot…" – clearly referring to consequences that are felt in this very world.
The Torah also states about the performance of mitzvot: "for our good all the days" (Deut. 6,24). May we merit to do good, to rejoice in the good, and to enjoy the good!
Rabbis in Midrash
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Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
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.
