Do We Have a Torah Obligation to Learn from History?

Parashat Ha’azinu

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Why Not Learn from the Experience of Others?

During my teens, my father OB”M, repeatedly advised me, “You don’t need to go through everything on your own body! Why not learn from the experience of others?!” These words were in response to my experiential adventures as a rowdy teenager in the 70ties. In order to satisfy my inquisitive nature, I was not afraid to try out everything, taking in the world with all my senses. I didn’t heed my father’s advice, since, at that time, I perceived myself as the center of the universe. How could I learn from others, who didn’t have my kind of expansive worldview and didn’t understand what was important for me? It was only much later in life, after returning to the Torah fold, that I finally understood the importance of learning from others. Parashat Ha’azinu, explicitly prompts us to learn from our fathers and elders, as it states, “…Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7). Learning from fathers, mentors and teachers requires a level of humility that I was missing, when I lived in the free, permissive, self-centered Western world. Even as a Torah observant Jew, I was still lacking the humility to learn from my parents, since I had now discovered the truth of Torah, of which they were ignorant. It was only after my father passed away, and I took upon myself to translate his memoir, that I realized how much I could learn from my father. His memoir is a great gift and legacy for future generations, preserving a recollection of a time bygone, with a message so vital for our materialistic culture. I hope that his grandchildren feel the same way, if not now, at least when they mature. My father put all his heart and soul into writing down his illustrated memoir, with photos of his family four generations back, to bequeath a most accurate recollection of his family history to his descendants. I’m especially in awe of the photos of my father’s great-grandparents, my great, great-grandparents, and the great, great, great, great-grandparents of my grandchildren! While my great, great-grandfather with his handsome beard slightly resembles my husband, wearing the exact same kind of kipah, my modest great, great-grandmother looks nothing like me! Yet, it is very comforting to see black on white, how we have come full circle, embracing the eternal Torah that our ancestors faithfully kept. (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Coming Full Circle
Perhaps we can say that the first Jewish memoir is Moshe’s song of Ha’azinu. Before his demise, “Moshe came and spoke all the words of this song into the ears of the people…” (Devarim 32:44). The word שיר/shir – ‘song’ in the holy tongue is related to the word שרשרת/Sharsheret – ‘chain’ made up of many links, that together form a circle. Thus, song in the Torah expresses coming full circle. Therefore, all the songs in the Torah are written after a completion, when all the details are woven together to form a complete harmony. For this reason, Moshe, the head of all the prophets, could only recite this song, when his entire life was behind him. Likewise, my father, at the end of his life, managed to bequeath to us, his daughters, grandchildren and great-grandchildren the rich legacy of our roots. It’s hard for me to explain why this memoir means so much to me. Since I have lost my father, and can no longer ask him to tell me the story of his and his family’s past, all that’s left is my memory of him, plus videos, photos and his memoir. I’m thankful that my father told me about “the years of the past generations.” Understanding about our past, offers us perspective for the future. My father’s memoir establishes that I’m not just a random feather blowing in the wind. I’m part of an unbroken chain of hardworking Jews from time bygone. Thus, it teaches me that, after all, I am not the center of the universe. I’m only one link in the long chain of generations before me, and to those to follow. Knowing about my ancestors, helps me anchor myself in the place of yesteryear, grounding myself in the roots of my heritage. My father’s memoir transports me back to being a little girl, once again sitting on my father’s lap and asking him questions. In his memoir, he anticipated the questions I would want to ask, and he patiently answered them, one by one. “O Father, thank you for caring enough about us to leave part of yourself and your legacy behind!” (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Who says that “History has to Repeat Itself”?
Although I always emphasize to my students that the Tanach (Bible) is not a history book, one way of understanding “Ask your father” is that it instructs us how to learn history by reading the Torah carefully (Tzeror HaMor, Devarim 32:7). There are several perspectives on the parameters for understanding history. In elementary school, I learned the great man theory – a 19th-century idea, that world history is created by the impact of great men, heroes, or highly influential and unique individuals. Due to their natural attributes, such as superior intellect or heroic courage, each made a decisive historical effect. In high-school, I learned historical materialism – the Marxist conception of history, which opposes the notion that history is driven by the consciousness or ideals of individuals. Rather, according to this perspective, it is the material reality that creates human consciousness – i.e. history is the result of material conditions rather than ideals. Neither of these two views of history concur with the Torah perspective. Then, how do we understand history according to the Torah? Rather than being subject to the influence of great men or material conditions, history is created by the one and only Creator. Golden periods in Jewish history are a result of our following G-d’s directives, as brought down in the Torah. We see repeated patterns in the Tanach: When the Jewish people were tempted into idol-worship, they lost all their wars. When the Israelites served Hashem and kept His Torah, they experienced great accomplishments including spiritual and economic growth. Remembering and understanding the past helps us to place events within their proper perspective. When we get this, then, ‘History doesn’t have to repeat itself.’ We can learn from the mistakes, failures and successes of our ancestors to repeat only that which is favorable and in accordance with the Divine will. This is why the Torah isn’t a history book, because the main message of the Torah is to teach the way of G-d in the spiritual and ethical realm, rather than making an accurate comprehensive account of every historical event. The Torah only includes those historical events that serve to help us realize how to perfect our spiritual and moral integrity.

 

Reflect upon History to Recognize the Messianic Future
This perspective on history teaches us that remembering historical facts is not sufficient. Rather, we must also consider and contemplate them to understand their significance. Therefore, the Torah instructs us to not only remember but also to reflect upon past events: 

ספר דברים פרק לב פסוק ז זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר וָדֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ: 

“Remember the days of old; reflect upon the years of [other] generations. Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7).  

 According to the principle of ‘Divine History,’ Rashi explains, REMEMBER THE DAYS OF OLD – what G-d did to past generations who provoked Him to anger. REFLECT UPON THE YEARS OF [OTHER] GENERATIONS – the generation of Enosh, whom [G-d] inundated with the waters of the ocean, and the generation of the Flood, whom He washed away.

 According to the approach of Arizal, history reveals that every individual as well as the entire planet must eventually reach tikun (rectification). Thus, REFLECT that sometimes an entire generation must return in a collective reincarnation to receive another opportunity to fix something that the generation missed implementing the first time around (Knesset Yechezkel, Peninei HaHassidut). The aim of learning from past events is to create a better future which culminates in the coming of Mashiach and ultimate redemption. Along these lines, Rashi’s additional explanation teaches us the importance of focusing on the brighter future: REFLECT UPON THE YEARS OF GENERATIONS – to recognize the future, that He has the power to bestow good upon you and to give you as an inheritance the days of the Mashiach and the world-to-come (Sifrei 32:6; Rashi, Devarim 32:7). Rabbi Menachem Mendel Schneerson of Lubavitch expounds upon this Rashi, and prompts parents to educate their children about Mashiach, and not rely upon the child picking up the knowledge by himself. Although the concept of Mashiach is quite lofty, it is one of our principles of faith, which needs to be taught to children even at a young age. With a child, we stress the fact that with the coming of Mashiach, “delicacies will be as plentiful as dust,” (Rambam), as this is something a kid can relate to easily. When the child matures, so too, will his perception of Mashiach. As the Rambam teaches, “Anyone who does not believe in Mashiach, or whoever does not look forward to his coming, denies not only [the teachings of] the other prophets but [also those] of the Torah and of Moshe our Teacher” (Mishna Torah, Laws of Kings 11:1). In conclusion, the purpose of reflecting on the past, is to recognize our part in the Divine design of history, with the aim of transporting all reality to the perfected Messianic future. 

How Can We Apply “Everything that Sarah Tells you Listen to Her Voice” in Our Lives?

Rosh Hashanah Torah Reading (First Day)
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Must a Woman Allow the Man to Always Have the Last Word? 
I deeply relate to the messages of the first Torah reading for Rosh Hashana, which I have been teaching for many years. On the birthday of Adam and Eve, we learn about our spiritual role-models who enacted the ultimate rectification for the downfall of humanity. Whereas, the second day of Rosh Hashana focuses on Avraham and his otherworldly devotion, in the near sacrifice of Yitzchak, Sarah, our mother, is highlighted on the first day of Rosh Hashana. The Torah reading opens with the story of Sarah’s conceiving and giving birth. As Yitzchak grows, we learn about the clarity of Sarah’s vision, when it comes to protecting her son – the heir of Avraham’s legacy. In contrast to several current Torah teachers, who emphasize that women must always listen to their husbands, Hashem told Avraham, “Everything that Sarah tells you, listen to her voice!” (Bereishit 21:12). This verse is a great Torah backing for assertive women, who are not afraid to voice their truth, whenever necessary. I’m not saying wives must always be bossy and dominating, making their husbands dance to their every tune. In my family, it was my father, ob”m, who was, as he put it himself, “wearing the pants!” My mother, may she live – although an accomplished doctor in her own right – was subservient to my father and often allowed him the last word. I have always admired my mother-in-law for her dedication to cater and dote on the needs of her husband, for no less than 70 years! I also approve of the post feministic, “Surrendered Wives’ movement”, inspired by Laura Doyle’s The Surrendered Wife. When she stopped bossing her husband around, giving him advice, burying him in lists of chores, criticizing his ideas and taking over every situation as if he couldn’t handle it, she experienced a magical return of intimacy in her marriage. This work of letting go of control, is certainly central for the tikkun (rectification work) of today’s women, necessary to bring redemption. So, how does Hashem’s command to Avraham, “Whatever Sarah tells you listen to her voice!” apply to women today? When is it appropriate to allow the man to have the last word, and when is it Hashem’s will that women speak up and take charge?

Sarah Rectified Chava by Separating Good and Evil
The field of a women’s voice and feminine intuition is specifically related to separating good and evil. In her role as a mother and a matriarch, Sarah was imbued with prophetic spirit in order to protect her son – whom she was raising to be the spiritual heir of Judaism – from any negative influence. This בִּירוּר/birur – ‘separation’ between Yitzchak and Yishmael enacted by Sarah, rectified the sin of Chava, who caused the previous separate energies of good and evil to become entrenched. Since then, it has become the role of women to reseparate good from evil in order to bring redemption. Sarah’s separating Yishmael from Yitzchak alsorectifies the first sibling rivalry of Chava’s sons, Kayin and Hevel, which resulted in murder. Furthermore, Sarah accomplishes the rectification of Chava, as Arizal says; because she rectified chalah, nidah and candlelight (Sefer Halikutim, Shoftim 15:15). To reverse Chava’s act of tempting Adam to eat from the Tree, which caused good and evil to become mixed, Sarah instructed Avraham to separate between Yitzchak and Yishmael.  (Rav Tzaddok Hakohen, Kometz Hamincha 2:38). It is interesting to note, that although her prophetic instruction seems harsh on Hagar and Yishmael, it facilitated them both to eventually return to Hashem in complete teshuva (see Rashi, Bereishit 25:1, Rashi ibid. 9).

Sarah – A Greater Prophet than Avraham
The clue for us to know when to respect the decision of the men and when to voice our truth is alluded to in the text of our Torah reading for the first day of Rosh Hashana:

 ספר בראשית פרק כא פסוק יב וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע:

“Then G-d said to Avraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, listen to her voice, for in Yitzchak will be called your seed’” (Bereishit 21:12).

Rashi points out, that the word בְּקֹלָהּ/bekolah – “to her voice” is superfluous, for the Torah could have simply stated, ‘listen to her,’ without adding the extra “her voice.” This phrase teaches us that Sarah was imbued with Ruach HaKodesh – Divine inspiration. Rashi, moreover, learns that Avraham was inferior to Sarah in prophecy, and therefore, he was told to listen to her [Midrash Shemot Rabbah 1:1, Tan. Shemot 1]; (Rashi, Bereishit 21:12). How is it possible that Sarah’s prophecy was higher than Avraham’s, when Scripture repeatedly mentions how Hashem spoke to Avraham? We never find even one instance in the Torah where Hashem addressed Sarah directly!? Perhaps, the difference in Avraham’s and Sarah’s prophecy exemplifies the difference in men’s and women’s relationship with G-d. Although Hashem spoke directly only to Avraham, Sarah’s level of prophecy may have been of a higher quality. Her kind of prophecy was an inner intuitive connection – a direct relationship – “From my flesh I see G-d…” (Iyov 19:26). She didn’t need to be addressed externally, since she was already completely tuned in with G-d’s will from within, to the extent that all of Avraham’s prophecy became bleak in comparison. Her level of divine vision merited for her to become the first of the seven well known prophetesses in the Torah: Who were the seven prophetesses? Sarah, Miriam, Devorah, Chana, Avigail, Chulda and Esther. Sarah, as it is written, “the father of Milkah, the father of Yiskah.” Rabbi Yitzchak said, Yiskah is Sarah. Why was she called Yiskah? For she saw by means of divine inspiration, as it states, “Everything that Sarah tells you, listen to her voice” (Babylonian Talmud, Megillah 14a).

 

Listen to Her Voice
Menachem Mendel Shneerson z”l of Lubavitch was quoted saying that “Whatever Sarah tells you, listen to her voice” applies to all Jewish women. Just as Sarah’s voice was prophetic, so do we Jewish women – who attempt to walk in her footsteps – receive glimpses of divine inspiration, especially currently, at the threshold of redemption, with its return of the feminine light. This is alluded to in the seventh bracha of the sheva brachot (wedding blessings), which mentions that both “the voice of the groom and the voice of the bride” will be heard, when it could have simply said, ‘the voice of the groom and bride,’ without repeating the word ‘voice.’ The seventh sheva bracha is thus an allusion to the time of redemption when women will regain their voice, unlike presently, when only the groom speaks under the chuppah (marriage canopy), (Rabbi Schneur Zlaman of Liadi, Tefilat l’kol Hashana). Yet, the voice of women is already beginning to return- hand in hand with the return of the Divine Feminine Indwelling Presence in the land. As we work on releasing spiritual and emotional blocks, we become vessels more fit for divinity and increased intuition.

 

Listening to the Intuition Within Our Body
Listening to Sarah’s voice, can also refer to listening to our body, as it states, “Sarah represents the body and Avraham, the soul” (Zohar 1:123b with the Sulam). If Sarah represents the body, our physical part, does listening to Sarah’s voice imply that we should listen and follow our physical faculties, allowing our desires and ambitions to take charge? Doesn’t the Torah emphasize our higher soul-purpose, spiritual aspirations, selflessness and divine missions? The Ba’al Shem Tov teaches us that rather than being in constant war with our body, we must allow our body and soul to work together, to reach their joint mission (Hayom Yom, Shevat 28, Shemot 23:5). It is not always easy to tune into the holiness in physicality. Yet, an ever-increasing part of spirituality is to listen to our body and harness our earthly drives for our spiritual service. Working on mindfulness, becoming conscious of our breaths and aspiring towards mind-body integration, is a way of fulfilling the perpetual calling of “listen to her voice.” This mastery is what made Avraham and Sarah an eternal inspiration in our daily lives. (Inspired by, Chana Vaknin, Listen to Her Voice).

 

Listening to the Divine Voice Speaking Through Our Heart
In order to know when to expect men to listen to our voice, and when to hold back, we women must first learn to listen to our own voice. I’m referring to our true inner voice, which is in tune with the Shechina. When we heighten our awareness, then Hashem’s voice speaks through our own heart, as it states, “On Your behalf, my heart said, ‘Seek My presence.’ Your presence, O Hashem, I will seek” (Tehillim 27:8). The more we accustom ourselves to listen to the Divine voice emanating from our own heart, the more we will know when our voice must be heard in the world. When it is not our own, but the voice of Hashem that we assert, we will avoid power struggles and ego aggrandizement. Sarah, our mother, surely respected and listened to Avraham, most of the times. However, when she became aware of the spiritual and physical danger of her son, she had to put her foot down. It was not her own words that she voiced, but only the voice of the Divine spirit, like the expression, בַּת קוֹל/Bat Kol – ‘a heavenly or divine voice, proclaiming G-d’s will to the world’ (Siftei Chachamim, Bereishit 21:12). Sarah had her own unique relationship with G-d, independent “of Avraham’s connection to the Almighty. She was a prophetess in her own right. Avraham (which means “father of a great nation”) and Sarah (“Prophetic Princess”) were two individual seekers of G-d in a world of idolaters. They met as equal and united spiritual powers that caused a spiritual monotheistic revolution, felt throughout the entire world and reverberating for eternity.

How Do We Deal with the Pent up Shame and Guilt of the Repentance Process?

Parashat Nitzavim
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Finding Hashem in Our Shadow Side

As we are soon to stand in judgment before the King of kings, we feel a deep urge to straighten ourselves up in every way. When we go out of ourselves to meet our King, we want to be nothing less than our higher-most self. Yet, we are bogged down by layers of thick soul fog, that disconnects us from Hashem and even from our own soul. At this time, more than ever, we want to restore our soul, to its original factory settings, that our Creator imbued within us. We want to return to our true self, without the husks of negativity of ego: judgments, jealousy, anger, fears and worry. But how do we do תְּשׁוּבָה/teshuva – ‘repentance’ or ‘return’? When I look back over last year’s list of issues to work on, have they been resolved? If I have really done teshuva on them, why do the same issues keep popping up? Why do I still encounter all these layers of negativity within my psyche? In order to face the King, I need to muster up the courage to first face myself – my entire self – even my shadow side. There is an innate negative inclination, especially among women, to run away from facing ourselves – our whole self, including the ‘dark side’ of our personality. From early childhood, we learn to hide the messy, ugly thoughts and urges, that don’t fit into how a nice little girl is supposed to behave. When we deny and repress them, they form our shadow side. We all have a shadow side. This conglomeration of negative thoughts, desires and impulses is often shoved away and buried for our entire lives. The more we push these feelings away and resist them, the more they persist. All of us, even the greatest rabbi possesses this buried aspect of personality. These unrectified knots pile up and form the barrier of our guilty subconscious that blocks and separates us from Hashem and our own soul. It is time to throw away shame and judgement and admit the truth about ourselves to ourselves. Next time, when unpleasant thoughts bubble through, perhaps, while washing dishes, weeding or trying to fall asleep, let us stop pushing the thoughts away. Instead, we can revitalize our shadow sides by breathing life into them and airing them out in the sun. Let us admit to ourselves that there is a part of our personality that may at times be manipulative, self-centered and uncaring. The challenge is to experience Hashem from within this deepest, most hidden, and embarrassing parts of ourselves. Hashem is the Creator of all, even of our lowly thoughts and urges. When we repress, we lose the vitality and power of those places, because denial causes us to lose a precious vital message of what is.

Teshuva – Recreating Ourselves Through the Power of What
I heard a beautiful concept from one of our new online teachers, Sarah Prijs, a young, former B’erot student, who teaches, ‘The Process of Inner Teshuva’ on our online program. Rather than pushing away a negative thought that pops up, with words such as, “this is so not me,” we could ask מָה/ma – “what?” “What is it?” When we ask, מָה/ma – “From where does this thought come?” Then Hashem will enlighten us with an answer that revitalizes the dark thought through His presence within it. Asking this question is the quintessence ofחָכְמָה /chochmah – ‘wisdom.’ The Hebrew wordחָכְמָה /chochmah can be unscrambled and divided intoכֹּחַ מָה /koach ma – ‘the power of what.’ The Hebrew word for wisdom denotes the secret of the power of creation, as it states,

ספר תהילים פרק קד פסוק כד מָה רַבּוּ מַעֲשֶׂיךָ הָשֵׁם כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ:

“How great are Your works, O Hashem! You have made them all with wisdom; the earth is full of Your possessions!” (Tehillim 104:24).

We also recite daily – אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה – “...Who has created humanity through wisdom.” We need to employ חָכְמָה/chochmah – ‘wisdom’ to recreate ourselves in the process of teshuva. We can access wisdom –כֹּחַ מָה /koach ma – ‘the power of what,’ by delving into our shadow sides, asking from where they emanate. Through this simple question of מָה/ma – “what?” we can extract the kernel of goodness from within our negativity, accessing the divine power and lifeforce that enlivens it, by experiencing what is. My neighbor’s goat’s repeated “mahhhh!” constantly reminds me to become like a kid and release control of knowing it all. When I ask Hashem throughכֹּחַ מָה /koach ma – chochmah, I often receive an answer that takes me to a new place. The answer comes from בִּינָה/binah – ‘understanding,’ which shares the same numerical value as אֱלוּל/Elul – the month of teshuva. Chochmah and Binah are referred to in the Zohar as “two companions that never separate.” The koach mah of Chochmah (potential of “what is”) is realized in Binah. For example, if I catch myself being judgmental of others, and ask מָה/ma – “From where does this thought come?” Hashem may grant me an answer that my judgmentalism emanates from my need for safety. This, desire to be under Hashem’s protective wing is in itself a good thing. When this need is brought to my awareness, I can find other ways to feel safe and let go of judgmentalism. This turning the negativity around is a way of true teshuva. After all, a negative is nothing but an inverted image, that needs to be reversed. The more we ask מָה/ma – “what?” the more we come to realize that we no longer need to repress, but rather acknowledge and even embrace our disturbing shadows. We then become well-equipped with wisdom, perspective, experience and a fine ability to laugh at even the most unacceptable thoughts. This ability emanates from binah, which is associated with joy. By letting go of the guilt, and being gentle, accepting and forgiving towards ourselves, we can release the negativity and cleave to Hashem. We learn from this that true, sincere teshuva is not only about wiping our slate clean and eliminating the negativity from our past, but more about turning our mistakes themselves into a powerful positive force. Finding the positive essence even when we slipped up and re-directing that energy back to G-d, is truly teshuva from love.

Reclaiming Our Entire Selves
As we prepare ourselves for Rosh Hashana, when we must be our truest, most authentic selves, we read Parashat Nitzavim, which urges us to reclaim our entire selves:

ספר דברים פרק כט פסוק ט אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי הָשֵׁם אֱלֹהֵיכֶם...

“You are positioned today all of you before Hashem your G-d…” (Devarim 29:9).

 The expression “all of you” according to peshat (the simple meaning) refers to all the segments of the Jewish people. Yet, on an inner level, it can refer to all the segments of each individual person, including our shadow sides. As we stand up in our integrity, we reclaim all the lost pieces of self, that lie hidden behind the ego-walls of shame or pride, and all the parts of self that we project on others. Now, before Rosh Hashana, we must stand before G-d, embracing our whole selves completely. We are called upon to grow into spiritual adults, who can finally face Hashem in our wholeness, reclaiming the lowliest part of ourselves – the woodcutter and water-carrier aspects, while retrieving the shards of self that have been broken off in trauma (Parasha Meditations for Spiritual Renewal and Strengthening Communication with the Creator, Devarim, Parashat Nitzavim). Pushing away parts of our true selves is stressful, exhausting and uses up energy that we need to live healthy lives. Rabbi Nachman speaks at length about overcoming judgment and suffering by reclaiming all of our lost fragments and uniting them within the Oneness of the Divine:

ספר לקוטי הלכות חו"מ - הלכות מצרנות הלכה ג 
וּכְלַל הַתִּקּוּן שֶׁל כָּל הַבְּחִינוֹת הָאֵלֶּה הוּא שֶׁיִּהְיֶה הַכֹּל נִכְלָל בִּבְחִינַת כֻּלּוֹ אֶחָד… שֶׁהוּא בְּחִינַת שֹׁרֶשׁ הֲוָיָה פְּשׁוּטָה שֶׁמִּשָּׁם נִמְשָׁכִין כֻּלָּם וְעִקַּר תִּקּוּן הָעוֹלָם כְּשֶׁכָּל הַי"ב גְּבוּלִין נִכְלָלִין בְּאֶחָד בְּשָׁרְשָׁם שֶׁהוּא בְּחִינַת הֲוָיָה פְּשׁוּטָה שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד שֶׁשָּׁם אֵין שׁוּם אֲחִיזַת דִּין כְּלָל, כִּי עִקַּר אֲחִיזַת כָּל הַדִּינִים וְהַיִּסּוּרִים הֵם בִּבְחִינַת צִמְצוּמִים הַנִּמְשָׁכִין מִי"ב גְּבוּלִים, כִּי מִבְּחִינַת גְּבוּלִים, שֶׁהֵם בְּחִינַת צִמְצוּמִים וּמְצָרִים, מִשָּׁם אֲחִיזַת כָּל הַדִּינִים וְהַיִּסּוּרִים כַּיָּדוּעַ...

And the all-encompassing healing/rectification for all these different aspects, is to include everything in the aspect of where it is all one… This is the aspect of the root of simple existence from which they all emerge. The main healing/rectification of the world is when all boundaries are included in the One in their source, which is the aspect of simple existence (Havaya) which is all good and all One. Because in that place of Oneness the judgements and sufferings have no grasp.  (Likutei Halachot, Choshen Mishpat, Hilchot Metaranot 3).

Returning to Face Our Whole Selves and Make the Mitzvot Come Alive
We know deep down that the inner purpose of all our troubles and tribulations, are G-d given gifts to help us return to Him, as we learn from Parashat Nitzavim during the Shabbat preceding Rosh Hashana:

ספר דברים פרק ל פסוק א- ב
וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ הָשֵׁם  אֱלֹהֶיךָ שָׁמָּה: וְשַׁבְתָּ עַד הָשֵׁם אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:

“It will be, when all these things come upon you the blessing and the curse, which I have set before you that you will consider in your heart, among all the nations where Hashem, your G-d has banished you, You will return to Hashem, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you today you and your children…” (Devarim 30:1-2).

There is no question that the purpose of the current pandemic, which Hashem “has set before you,” is to catalyze us to “return to Hashem, your G-d, with all your heart and soul.” When we make friends with our negative side, and reclaim every part of our being without resisting, we learn to live in the present moment with everything there is, by continuously asking מָה/ma – “what?” “What is it?” This will enable us to overcome our tendency to keep the mitzvot mindlessly by rote. Being able to face ourselves fully, makes the mitzvot come alive, as we can return to face the King, with the awareness that He commands us right now – today. Through this teshuva of reclaiming our entire selves – “with all our heart and soul,” we learn to feel Hashem’s presence so strongly in our lives, that it is as if He speaks to us directly “today” – even through the vital messages of our shadow sides. Reaching this level of repentance will propel us to the final redemption, as it states, “Great is teshuva, it brings redemption close, as it states, “A redeemer shall come to Tzion, to those who repent of transgression in Ya’acov…” (Yesha’yahu 59:20); (BT, Yoma 86b). The son of David (Mashiach) will not come until all the souls of the body have been completed, (i.e., until all souls that are destined to inhabit physical bodies will be born) (BT, Avodah Zarah 5a). Our Mashiach will arrive when every lost shard of our souls will unite to enter our bodies.  When we return to our whole selves, then we all become one being, inhabited by the cosmic soul of the Shechina.

Are We on the Way of Returning to a Restructured Society Conducive for Tithing the Land?

Parashat Ki Tavo
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Dreaming of Redeeming the Mitzvah of Tithes
I’m blessed to experience “…when you come into the land which Hashem, your G-d, gives you for an inheritance, and you possess it and settle in it…” Moreover, I’m blessed with a fruitful garden through which I can do my best to keep the mitzvot dependent on the land, such as Orlah (not to eat or benefit from fruits of a tree less than four years old), kilayim (not to plant various plant species together), Shmittah (not working the land during the seventh year), and lastly ma’aser (taking tithes), which is a mitzvah I often fulfill several times daily. However, I must admit, that often, I just put tiny pieces of produce in a bag that I wrap over itself to be considered a double wrap, and then Imumble some words, that I know by heart. I try to remind myself of the privilege to be able to harvest my own produce, here in the Land of Israel and have the merit to perform the mitzvah of ma’aser. Sometimes this helps me to regain mindful focus. But mostly, there is an emptiness and lack in the mitzvah of taking tithes from our produce, as long as we only perform it semi-symbolically, awaiting the rebuilding of our Temple. How I long to actually share some of my produce with real Kohanim, instead of respectfully double wrapping it and throwing it out in the garbage. Yet, it seems there are no longer real poor people, as none of the beggars that arrive in a taxi or private car to Bat Ayin, are interested in a share of my fruit. Believe me, I have offered them, so I know! What will happen when the Temple is rebuilt b”H? The first thing I hope for is that the fruits will be healed, so I no longer will need to cut out bugs all day long. Then, there will be real, nice, shining fruits to take to the Temple and share with the Kohen, the Levite, the poor, and also for ourselves; to be eaten in a state of ritual purity and holiness at the Temple Mount (After going through purification from contact with death, seminal discharge, and menstruation). But who says the poor will want the fruits then? Perhaps, even the Kohen and Levi would prefer buying their own produce?

The Pandemic Brings About a Society Conducive for Keeping the Mitzvot of the Land 
It is hard to imagine that there is going to come a time soon, when the Levites will go door-to-door to collect their tithes from farmers in Israel. Most Levites, I know, would prefer one trip to the supermarket. In our modern Western world, we have become so estranged from living in harmony with nature and from working the land, that keeping the mitzvot of the Land fully, seems so farfetched from our current civilization. We are presently experiencing much upheaval and changes in society. Who would imagine, even just a year ago, a Jerusalem scenery with everyone wearing facemasks? Our current civilization is breaking down right and left, and we may be surprised to experience a completely new kind of development, with return to an agrarian lifestyle, suitable for keeping the mitzvot of the land. Perhaps, big supermarkets will not continue to exist, at least not in their current structure. The new age movement foresees a complete restructuring of our global monetary system. As a result of snowballing amounts of industry sector changes, the way we do business and our economies will need to be reorganized on all levels. Our home environment has already begun to become more significant, as many people have begun to grow their own produce and raise their own chickens. Perhaps, the purpose of our current pandemic is to return our planet to a more self-sustaining, heart-centered sharing, more in tune with the Torah way of living off the land. The transformation that is currently happening all around us, will, with Hashem’s help, lead us to a society conducive for keeping the mitzvot of the Land in the highest way.

The Tribe of Levi – Dedicated to Fulltime Temple Service
When the Jewish people originally inherited the Land, it was divided up into twelve portions. Each tribe was allotted the land-portion that corresponded to its essence. However, the tribe of Levi, including the Levites and the Kohanim, did not receive any portion of land (See Bamidbar 18:20, 18:23, 18:24). This tribe was chosen for Temple service, which is a fulltime occupation. The demanding work of farming was not to detract them from one hundred percent dedication to the Temple – the place where Heaven and Earth meet. When the Kohanim would sacrifice, the Jewish people and the entire world would receive atonement, become elevated, and connected with Hashem. The Levites were dedicated to the important task of assisting the Kohanim in the Temple service and accompanying them with song and their musical instruments, which left them no time for farming. How then did they support themselves, while engaged in selfless work to benefit the world? In addition to offering specific parts of the sacrifices to the Kohanim, each of the remaining tribes were commanded to give ten percent of their produce to the tribe of Levi (Bamidbar 18:21, 18:24).

Three Kinds of Tithes for the Levites and the Kohanim
The ten percent tithe for the Levite is called מַעֲשֵׂר רִאשוֹן/ma’aser rishon – ‘first or primary tithe.’ The word מַעֲשֵׂר /ma’aser literarily means – ‘from ten,’ referring to the ten percent which every tribe must give to the Levites. The contribution given to the Kohen is called תְרוּמָה גְדוֹלָה/teruma gedola – ‘the great elevation,’ since every Jew becomes elevated by means of giving an offering to the Kohen, whose service connects every Jew with their Father in Heaven. The ten percent tithe that Levites give to the Kohanim is called תְרוּמָת מַעֲשֶֹר/terumat ma’aser – ‘the elevation (contribution) from the tithe.’

Two Additional Tithes not for the Tribe of Levi
Not all the tithes were for the tribe of Levi. The two additional tithes are: מַעֲשֵׂר שֵנִי/ma’aser sheni – ‘secondary tithe,’ which was for the Israelite himself, who grew produce in the Holy Land, and מַעֲשֵׂר עֲנִי /ma’aser ani – ‘the tithe for the poor,’ described in Parashat Ki Tavo. Ma’aser sheni entails an additional ten percent of what was left of the produce, after the ma’aser rishon has been given to the Levites. This tithe was to be brought up to the Temple Mount and eaten by its owner in a state of purity. This way, each and every Jewish farmer would be encouraged to take off time from his demanding agricultural work, in order to become spiritually elevated, while immersed in the holiness of the Temple environment. Ma’aser sheni also assures the connection and integration of the physical work of the Land, with the spiritual holiness of the Temple. Each Israelite’s mindful eating of the holy produce of his ma’aser sheni at the holiest place on earth and his conscious thankfulness to Hashem, with every bite chewed, elevates the eating and reminds the farmer that it is only Hashem’s blessing, rather than his personal effort, which brings about this abundance. Every third and sixth year of the Shemitta (Sabbatical year) cycle, ma’aser sheni was replaced with ma’aser ani – ‘the tithe for the poor.’ This tithe is one of the many ways that the Torah ensures that the poor will have their needs met.

Verbal Declaration Keeps Us on our Toes to Perform the Mitzvah Meticulously
At this time of year, when the fruit harvest is at its peak, we are reminded about vidui ma’aser – the confession of tithing. At the end of the three-year tithing cycle, we are called upon to make an honest reflection and verbal acknowledgement of our fulfillment of the mitzvah of separating our tithes faithfully:

ספר דברים פרק כו פסוק יב כִּי תְכַלֶּה לַעְשֵׂר אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ: (יג) וְאָמַרְתָּ לִפְנֵי הָשֵׁם אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא עָבַרְתִּי מִמִּצְוֹתֶיךָ וְלֹא שָׁכָחְתִּי:

“When you have finished tithing all the tithes of your produce in the third year, the year of the tithe, you shall give [them] to the Levite, the stranger, the orphan, and the widow, so that they can eat to satiety in your cities. Then you shall say before Hashem, your G-d, ‘I have removed the holy [portion] from the house, and I have also given it to the Levite, the stranger, the orphan, and the widow, according to all Your mitzvah that You commanded me; I have not transgressed Your mitzvot, nor have I forgotten [them]’” (Devarim 26:12-13).

This declaration almost seems a bit boastful, because we are so used to beating our breasts in guilt. The Torah teaches us that we need to say, “We have done the right thing! We’ve not transgressed but have done great!” As we approach the High Holidays, the message is that we not only look to rectify our faults but also to recognize our accomplishments! Knowing that we need to recite this confession honestly will help us to actually fulfill the mitzvot of tithing correctly. This reminds me of the system of Overeaters Anonymous, where the person must call her sponsor daily to report. Knowing she will have to honestly declare what she eats, helps her to keep to her eating plan. Sefer HaChinuch, (Mitzvah 607) explains that since the power of speech distinguishes human beings above all other creatures, people are more concerned about desecrating their speech, than of sinning in action. Since, the sustenance of the servants of G-d is dependent upon the tithes, in Hashem’s kindness He insures that we perform the tithes meticulously without benefitting from them, by having us verbally testify in the Temple that we did not lie about them. Knowing we need to make this declaration honestly helps us to be careful about the matter. Its challenging to take ma’aser today, because unlike the beautiful words of Sefer HaChinuch, no-one’s sustenance, except perhaps for the ants, is dependent on it. Since my desire to share with them is nil, I tend to separate off the worse parts of the produce, in order not to waste. Yet, considering that keeping the mitzvah of tithing our produce today is preparation for the future temple times, perhaps we should work on accustoming ourselves to separate off, if not the very best, then at least medium good!

The Holiness of the Fruits of the Land
In order to revitalize the mitzvah of tithing our produce, we can look deeper into the underlying reasons for this mitzvah. Contemplating on the mitzvah, it seems that the fruits of the Land are so holy, that part of their holiness cannot be accessed today. That part of the fruits and vegetables, from the Land of Israel is already in tune with the final redemption, whereas, we are still in the process. This part is even now imbued with the holiness of the Temple, which can only be eaten at the Temple Mount. Therefore, growing fruits in the Land of Israel brings us closer to the final redemption. As it states, “But you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to my people of Israel; for they will soon be coming” (Yechezkiel 36:8). The Talmud comments, “…there is no more revealed end [of days] than that… (Babylonian Talmud, Sanhedrin 98a). May we merit to experience the final redemption, when we can eat the fruits of the land at the Temple Mount, in purity and holiness together with the Kohanim and the rest of the people of Israel!