JULY 16, 1999 VOL 2, ISSUE 42 3 AV 5759

At the conclusion of the Torah portion of Devarim, Moshe relates how he told the tribes of Reuven and Gad that their warriors were to "go forth ahead of their Jewish brethren" and lead them in battle. Rashi explains: "Since they were mighty, they would go forth ahead of the Jewish people in battle and the enemies would succumb to them, as is written: 'he tears as prey the arm and head.' "The tribes of Reuven and Gad went "ahead" of the Jewish people in two ways: a) they forged ahead of the other Jews as a separate and distinct entity; b) they also placed themselves at the head of the Jewish army.

In terms of man's spiritual service, these two methods of doing battle represent two ways of vanquishing the enemy - the evil inclination: By "going forth ahead of their Jewish brethren" the warriors of Reuven and Gad placed themselves at much greater risk than the rest of the nation - evidence of mesirus nefesh, total self- sacrifice. In spiritual terms, this translates into divine service that transcends intellect - a manner of service that emanates from the soul's core. The other tribes, however, did not place themselves at particular

risk. In spiritual terms this relates to a lesser degree of divine service - service limited to one's comprehension, and which reflects the soul's more extrinsic levels.

This explains why the children of Gad would "tear as prey the arm and head," i.e., with one blow they would sever the enemy's arm and head. When logic is one's only weapon in the battle against evil, it is impossible to nullify all the forces of darkness with one blow, for a particular manner of service is required in order to defeat each evil power.  But when one calls upon the all-encompassing spiritual power of self-sacrifice, a power so great that it obliterates every aspect of evil, then it is possible to vanquish all the evil - the "arm and head" - at one blow.

Ultimately, even mesirus nefesh alone does not suffice; it is necessary for mesirus nefesh (i.e. the tribes of Gad and Reuven) to influence the intellect, emotion, speech and action (i.e. the other tribes) as well. This is accomplished in two ways: a) Mesirus nefesh clothes itself in intellect, emotion, etc., so that one's performance of Torah and mitzvos is fueled by it.

The main aspect of an individual's spiritual service remains the day-to-day study of Torah and performance of mitzvos; mesirus nefesh is invoked merely as a means to enhance this service, and not as an end in itself. b) Mesirus nefesh becomes an end unto itself: be it in a situation that requires actual self-sacrifice, or one that requires mesirus nefesh in potentia, such as during the Ne'ilah prayer of Yom Kippur. This aspect of mesirus nefesh too, although not clothed in intellect and emotion, has the ability to affect them. For, as explained in Tanya, when the power of mesirus nefesh is aroused, it automatically affects one's intellect, emotions, speech and action.

"I cannot carry you alone. G-d, your G-d, has multiplied you and behold! you are this day like the stars of heaven in abundance."  (1:9-10) QUESTION: At that time the Jews numbered only six-hundred thousand. Why did Moshe exaggerate? ANSWER: Sometimes the Jews are compared to the dust of the earth (Bereishit 28:14), and at other times to the stars of heaven (ibid. 15:5). The difference between the two is that each particle of dust sticks to the other while stars are greatly distant from one another. Thus, when Jews are united they are analogous to the dust of the earth, and when they are fragmented and at odds they are compared to the stars. In expressing

his frustration with the Jewish people, Moshe said, "At present you are like

Two cherubs of gold stood on either end of the Kappores covering the Ark of the Covenant. Our Sages relate that when the Jewish people followed G-d's will, the cherubs faced each other, embracing like lovers; when the Jewish people were rebellious, the cherubs would avert their gaze and face opposite walls. During the celebration of the pilgrimage festivals in Jerusalem, the Kohanim would unveil the Holy of Holies and show the people the cherubs' embrace. "See the great love G-d has for you," they would declare, "a love like that between a man and a woman." [The cherubs of the Holy of Holies also figure in the narrative of the destruction of the Beis HaMikdash. Our Sages] relate that when the gentile invaders entered the Holy of Holies, they saw the cherubs embracing. They brought them out to the market place and displayed them, exclaiming, "How could Israel worship these?"

As we know, during the destruction of the Beis HaMikdash G-d "poured out His wrath like fire; G-d was like an enemy." Why, then, were the cherubs intertwined in love at this time of apparent anger? If their configuration reflected the fluctuating relationship between G-d and Israel, what could their embrace mean at a time when "He cut down, in fierce anger, the pride of Israel?" G-d's Only Son These questions should be examined in the more comprehensive light of our relationship with G-d. From the prophetic perspective and in the commentaries of the Sages, exile appears to be a punishment, an expression of G-d's wrath at Israel's misdeeds. This view, however, reflects only one dimension of the bond between G-d and Israel. At this level, the bond is dependent upon Israel's conduct. If Israel is meritorious, she will be rewarded; if she sins, she will be punished.

Beyond this connection, however, there is a deeper bond, a level at which Israel are "children unto the L-rd your G-d." The Baal Shem Tov intensifies the child-parent metaphor: G-d cherishes every Jew with the love of a parent for an only child who is born to him in his old age. A father does not love his son only because the son is virtuous or obedient; most fundamentally, he loves him - unconditionally and unwaveringly - because he is his son. With or without redeeming qualities, his father loves him. G-d loves Israel in the same way. No matter what our conduct, we are His children. Therefore, even when G-d appears to be displeased with us, His love for us is revealed in the Holy of Holies, at the inner core of the Sanctuary. Continuing with the child-parent metaphor, we can even understand G-d's wrath as an expression of love. It is written, "He who withholds the rod, hates his son," implying that when a parent punishes a child he is in fact manifesting his love. In fact, defying one's natural impulse to excuse misconduct, and instead rebuking a cherished child, demonstrates a deep and selfless commitment on the part of the parent.

From this perspective, though exile is obviously a descent from the majestic state to which Israel had been accustomed, we can understand that the force motivating this exile is love. In a subtle manner, which only His ultimate wisdom can fully comprehend, G-d guides the course of His son's development. In light of this, exile appears to be a temporary means to a positive end. Our Sages teach that a descent for the purpose of ascent cannot be branded a descent. By the same token, since G-d's purpose in exiling his people is to elevate them to a higher rung, the hardships endured are eclipsed by their ultimate goal. In this spirit, our Sages teach that Mashiach was born on the very day the Beis HaMikdash was destroyed; i.e., the destruction of the Beis HaMikdash sparked the process of preparation for the Era of Redemption. Concealed beneath the fall of the Jewish people is G-d's desire to bring Mashiach, and to elevate both Israel and the world to a state of ultimate fulfillment.

Our Sages compare the process of exile to the sowing of seeds; as the prophet says, "I will sow [Israel] unto Me in the earth." When harvested, the produce that grows from seeds greatly exceeds the quantity initially sown; this increase reflects the long-range gains of exile, as explained above. For this growth to take place, the exterior husk of a seed must utterly decompose. Only then, can its kernel flourish into a flowering plant. In a similar way, the destruction of the Beis HaMikdash and our people's exile were intended to strip away all superficiality and allow the Jewish people to blossom into fulfillment in the Era of Redemption.

In light of this, we can understand the inner dimension of a halachic observation of our Rabbis, that Tishah B'Av always falls on the same day of

No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he - this particular person - shall earn. One must do what is necessary, but one must remember that all his work is but an adjunct. The main thing is G-d's blessing, and that blessing is earned by being observant of G-d's commands: Davening with a Minyan, observing Shabbat B'hidur (beyond the minimum, with "beauty"), meticulous observance of Kashrut, having children instructed by sincerely religious teachers.