AUGUST 6, 1999 VOL 2, ISSUE 45 24 AV 5759
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT
We are told in the Torah Portion Re'eh, "Follow G-d your L-rd, fear Him, observe His commandments, hearken to His voice, serve Him and cleave to Him." On the words "cleave to Him," Rashi explains: "Cleave to His ways, perform acts of loving kindness, bury the dead, visit the sick, just as G-d has done." Rashi's comment must be understood: Since, according to Rashi, the verse means to tell us that we should cleave to G-d's ways and act as He does, why doesn't the verse explicitly state "cleave to His ways" rather than "cleave to Him?" Moreover, since the command to cleave to G-d's ways is stated as "cleave to Him," it is understandable that the ultimate unity with G-d is accomplished specifically through following G-d's example and performing acts of loving kindness. In other words, the highest form of cleaving to G-d can only be accomplished through these latter actions, and not by performing the actions and commandments referred to earlier when the verse declared "obey His commandments."
This, too, must be understood: All mitzvos bring about an attachment between man and G-d; what greater attachment is achieved by doing those things that fall under the heading of "cleaving to G-d"? G-d commanded us to perform Mitzvos, and we perform them because we are so obligated. It therefore follows that the attachment achieved by performing mitzvos is one in which the performer is continuously aware of his own self; it is he who is becoming attached to G-d through his performance. This is not so with regard to "cleaving to G-d." Although "cleaving to G-d" begins as the result of a command, the performance, completion, and totality of the command involves the total loss of any sense of self, for the person is wholly engulfed within Him - he cleaves to Him.
The difference between mitzvos in general and performing those actions that result in "cleaving to Him" is thus the difference between "attachment to G-d" and "cleaving to G-d": "Attachment to G-d" - the state achieved through the regular performance of Torah and mitzvos - is similar to attaching two separate objects one to another and tying them together. Even after the objects have become bound together, they are still viewed as two things. "Cleaving to G-d," however, is so strong a form of unification that there are no two separate entities - they are truly one. We thus understand that the same act - extending a loan for example - when performed with the intent of "cleaving to G-d" is infinitely greater than the same act performed as a separate mitzvah; the latter
lacks total loss of self and only attains attachment - not cleaving - to G-d.
This also explains why the verse states "cleave to Him." Although this requires "cleaving to His ways," no action is specified, for the intent here is not to speak of the act itself - "His ways" - but the result of the act; when one is so at one with G-d, following in His ways will come as a matter of course. Thus it is told of the Alter Rebbe that on Fridays towards evening he would automatically fall asleep, since it was then a time of sleep Above. I.e., his cleaving to G-d was so intense that the proper actions - "ways" - followed spontaneously. Acting in such an unprompted and unpremeditated manner in consonance with G-d's desires reveals the tremendous degree of innate cleaving that a Jewish soul has to G-d. When the Torah commands us to "cleave to G-d," it empowers all of us to reveal our latent qualities. (From: Wellsprings by Rabbi Sholom Wineberg, Based on Likkutei Sichos Vol. XIV, pp. 53-63.)
"You shall surely give to him, and let your heart not feel bad when you to give him." (15:10) QUESTION: Why does the pasuk repeat "naton titein lo" - which literally means "give you shall give to him"? It could have just said "tein lo" - "give to him." ANSWER: Some have an inner struggle when it comes to giving tzedakah. In their heart they rationalize "I worked very hard to earn this money; why give it away?" The way to overcome this hesitancy is through "naton titein" - "continuous giving." Thus, besides instructing us to give tzedakah, the Torah is also suggesting a method to facilitate fulfilling the mitzvah. By continually practicing giving tzedakah,
one will become accustomed to it and not only will his heart not grieve when he gives, but he will enjoy giving and be pleased to put his resources to good use. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)
"You shall surely give to him, and let your heart not feel bad when you give him, for in return for this matter, G-d, your G-d, will bless you." (15:10) QUESTION: The words "velo yeira levavecha betitecha lo" - "and let your heart not feel bad when you give to him" - appear unnecessary. It could have just said "give to him, for in return for this matter G-d will bless you"? ANSWER: The wheel of fortune once took a turn on an affluent person. Poverty and illness struck him and his family. When he visited a wealthy man in the community and poured out his bitter heart, the wealthy man was greatly moved by his situation and gave him a generous contribution. After the poor man left his home, the wealthy man ran after him, and gave him an additional amount. In amazement, the unfortunate person asked, "You have just given me your generous support; why are you now giving me another donation?" The wealthy man responded "one should give tzedakah, happily and benevolently. After all, the money a person gives is not his own, but something which Hashem entrusted with him. The first time I helped you because your plight affected me emotionally and I felt very bad for you. Thus, in reality the tzedakah was not entirely for the sake of the mitzvah, but to alleviate my pain. Now I am giving you a second gift simply for the mitzvah of giving tzedakah."
The Torah is commending this healthy approach by declaring, "Velo yeira levavecha betitecha lo" - "Your giving should not be because of the pangs in your heart aroused by the poor man's story. If this is what provoked your giving, then 'naton titein' - give a second time - and indeed the second gift will be purely for the sake of the mitzvah and not because your heart grieved. For this exalted way of giving tzedakah, Hashem will bless you in all your work."(ibid)
A DOSE OF HALACHA - Laws of Mezuzah
A person who rents a house in the Diaspora is not required to affix a mezuzoh during the first thirty days he dwells therein. This is not considered a permanent dwelling. Chabad custom is to affix the mezuzos immediately upon moving to the house, needless to say without a blessing. Thirty days later however, one of them is removed for examination and this of course may be replaced by a better one. One now recites the blessing as one affixes the new mezuzoh having in mind those already in position on the other doorways.
When a Jew leaves a dwelling and another Jew will replace him, the former should not take the mezuzos. Rather, he should leave them there and his colleague should reimburse him for them.
INSIGHTS ON THE REDEMPTION
"You will remember the day you left Egypt all the days of your life!" (16:3)The Mishnah notes that the word "all" appears superfluous and is inserted to teach something. The phrase "all the days of your life," therefore, is interpreted to mean "lehavi liyemot haMoshiach - to include the days of Moshiach": even in the Messianic era we shall still remember the exodus (our redemption from Egypt) and express gratitude for it. The literal translation of "lehavi liyemot haMoshiach" is "to bring the days of Moshiach." This expression, therefore, has another dimension as well "all the days of your life," that is every day of our life-time, must be imbued by the singular and penetrating objective to bring about the Messianic era! Every one must realize and be conscious that any one good deed hurries the coming of Moshiach. Thus when the actual redemption will occur, we shall not feel that we are benefiting from a gratuitous gift: we ourselves can - and did - make an effort and contribution "to bring to the days of Moshiach"... (From: Insights to Geula, Chabad in Cyberspace)
My father writes in a letter: "I heard in the name of our holy fathers the Rebbe'im, that also (1) when a daughter is born we are to say the words "to Torah," (May her parents bring her up to Torah, to marriage and to good deeds.) This is based on the statement by our Sages (Berachot 17a), "How do women earn merit? (2) By seeing to it that their children go to study Torah, that their husbands go to the Study Hall and by awaiting (their husbands' return, etc.").
(From Rebbe's Hayom Yom AV 25).
As the month of preparation for Tishrei and the entire following year, Elul is the time for extra prayer. This explains why during Elul, a month connected with Torah, Torah scholars decrease their study in favor of more prayer. The individual service of Elul demands more Torah study, while the preparation for Tishrei demands more prayer. Since the latter has lasting importance for the entire year, it takes precedence.
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