Bostoner Torah Insights: Bostoner ‘Chassidus’ in English Parshas Re’eh – 29 Menachem Av 5785
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Re’eh – 29 Menachem Av 5785
Bostoner Rebbe shlit”a – Yerushalayim
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Parshas Re'eh opens with a simple choice, presented to us by Hashem. On one hand, we have a choice of blessing 'when' we adhere to the Mitzvos of Hashem. On the other hand, we have a choice of curse 'if' we do not adhere to the Mitzvos of Hashem. The Sfas Emes (5646) points out the difference in language between these two choices. Regarding the choice of blessing the Torah uses the words אשר תשמעו, 'when you will listen'. He suggests that Bnei Yisroel has a natural essence of goodness that wants to adhere to the Mitzvos, and adhering to the Mitzvos is instinctual and part of the nature of every Jew. In contrast, regarding the choice of curse, the Torah uses the words אם לא תשמעו, 'if you will not listen'. He explains that transgression is a temporary deviation from the natural inclination of Bnei Yisroel.
The Sfas Emes continues to explain that since a Jew has a natural inclination to adhere to Hashem's Mitzvos, one's positive thoughts and intentions are combined with one's actions when calculating reward. However, if one transgresses, the negative thoughts and intentions are not combined with one's actions (Kiddushin 40a). The Sfas Emes concludes by saying that each new day brings a new choice between blessing and curse, as the Torah emphasizes by both blessing and curse, 'that I command you today' (Devarim 11:27-28). This is why there is a Mitzvah twice a day, 'when we retire' for the night and 'when we rise' in the morning, to recite the Kriyas Shema. By accept the yoke of Heaven upon ourselves at these times, we are reaffirming our commitment 'to adhere to the Mitzvos of Hashem' and merit blessing. Furthermore, if one should see another Jew transgresses, one should perceive this as a temporary slipup of an inherently good person who did a bad thing, rather than brand this person as an inherently bad person.
"You shall tithe the entire crop of your planting, the produce of the field, year by year. You will eat before Hashem…so that you will learn to fear Hashem…" (Devarim 14:22-23). From this section of Maaser Sheini, the Sfas Emes points out in the name of his grandfather, the Chiddushei HaRim, that there is an explicit connection between the act of eating and the ability to increase fear of Heaven. He adds, that this is not only true about Maaser Sheini, but our three Shabbos meals, which are meals of Mitzvah, also enable a person to achieve fear of Heaven.
He explains that the need for sustenance applies not only to the body but to the soul as well. Hashem made natural foods as mixtures of edible and inedible components. Man is required to separate the edible parts from the inedible parts and/or to process these components with heat in order to make them edible. Similarly, Hashem made foods spiritually inedible with the prohibition of Tevel, and requires man to separate tithes from the foods in order to make them spiritually edible. For example, Terumah is given to the Kohen, Maaser Rishon is given to the Levi, and in certain years Maaser Ani is given to the poor, as before one can benefit spiritually from his own food, one must be concerned with the needs of others.
On the years when Maaser Sheini is in effect, it has special Kedusha that requires one to travel and eat in Yerushalayim, which will increase one's fear of Hashem. At the same time, the remaining grain achieves its spiritual rectification, being separated from the Maaser Sheini. Similarly, on Shabbos, when the Melacha of 'cooking' and 'separating' are prohibited, either by Torah Law or Rabbinic Law, our food must already be prepared before Shabbos. The physical preparations before Shabbos in accordance with the Laws of Shabbos, give the food spiritual attributes, which will nourish our soul when we consume them in the course of our Shabbos meals.
Immediately prior to the laws of Maaser Sheini, we find the prohibition of Milk and Meatלא תבשל גדי בחלב אמו. Rashi questions the juxtaposition of these two ideas and suggest that the Pasuk teaches that if the people do not keep the laws of tithing, Hashem will destroy the young produce while it is still in the field. However, Rav Ovadiah Bartenura is perplexed why Rashi finds the juxtaposition difficult. This Pasuk comes at the end of a section that discusses the Kosher and non-Kosher animals, and is a perfect place to mention Milk and Meat, which is another Mitzvah related to forbidden foods.
However, based on the Sfas Emes and the Chiddushei HaRim, we can say that Milk and Meat is juxtaposed with Maaser Sheini, because even today, when the eating of Maaser Sheini in Yerushalayim is not possible, we must be careful with the foods that we eat. By keeping all the Mitzvos that apply to food, such as Milk and Meat, eating Kosher, and eating for the sake of a Mitzvah, we will come to fear of Heaven, which is not limited to the eating of Maaser Sheini in Yerushalayim.
Some of our fellows Jews may have failings in many areas of observance, but there are many who fulfill the Mitzvos of Kashrus, as well as the separation of Milk and Meat, and we should not dismiss them, but rather recognize that over time this spiritual nourishment will lead to increased fear of Heaven. This is especially true in Eretz Yisroel, where Kashrus standards across the country providing Kosher food for non-observant people, who would otherwise be eating non-Kosher. This includes people who serve in the Israel Defense Forces, fly El Al, are admitted to Israeli hospitals, etc.
May this increased fear of Heaven, through adhering to the Mitzvos of forbidden foods through the everyday act of eating, lead to a united Klal Yisroel that will "accept upon themselves the yoke of Your Kingship that You may reign over them soon and eternally" and speedily bring the day when "Hashem will be King over all the world, and on that day, Hashem will One and His Name will be One".--