A thought on פרשת וזאת הברכה
This is the final parsha of the year and, sadly, I have come to the close of this past year's study of Rabbeinu Menachem Recanati's commentary. Of the many great rishonim whose works I have studied in looking deeper into the Torah, the Recanati was much more demanding. It was a difficult task, as his writing is deep and his thinking intricate. At times I would pace back and forth as I do when struggling with a complex gemara, laboring to understand his words. I hope that I have not strayed far off course in my efforts to present some of his ideas in these weekly parsha thoughts. I will miss him. He has changed my life. I say goodbye to the Recanati with sadness.
It is also sad that the Recanati did not live to complete his commentary on Chumash. In fact, his writings end with last week's Torah portion. He did not write on this week's parsha, which adds to my sadness.
However, some months ago the Recanati did write about some elements of our final parsha, in discussing the passing of Moshe Rabbeinu. Let us look at how he develops his ideas.
"...ki chelek HaShem amo...""...His nation remained His portion..." (32:9)
In the poetic song of which this verse is a part, Moshe proclaims to us that our nation is HaShem's portion, whatever that means. The rishonim debate the translation and meaning of those words. The Recanati has an original thought: HaShem "is" Rachamim, compassion, as we have mentioned so often this past year. We are identified with Him, for He calls us His children. We cling to Him by imitating His attributes, as we have also said in the last year. As such, the words "ki chelek HaShem amo" mean that we, the Jewish nation, actually are a chelek, a virtual "part" of HaShem in that we aim to embody and personify and enact compassion and kindness as a total life mission and soul purpose. The Recanati translates the words as "for we, His nation, are a part of Him."
This is why, says the Recanati, we are accepting of death. We trust that when events befall our nation, our selves, which trouble and hurt us, that there is a deeper reality, a rachamim,
which is operating in our relationship with HaShem. This is why mourning practices are not extreme and dramatic and grotesque as they are among some cultures. We trust in the Higher Compassion, and this is why Jews temper their mourning ritual, as opposed to showing unbridled alarm and horror the way one might do were he to feel that he was confronted with abject din.
But with this premise, asks the Recanati, why do Jews have any mourning? If our ideal is to envision all things as a sign of Divine compassion, why not transcend all grief and sorrow when difficult times arise? He answers that it is not good for us to ignore and obscure the fact that there is a middas din emanating from Above. As we have learned in parshios past, despite the exclusive purity of HaShem's Rachamim, there are times when mortal events below foster a response from Above which is intended as a din experience. Hence, difficult times must be acknowledged as difficulties. There is still din in the world, alas.
The Jew's overriding attitude, though, is that we accept that Rachaimim is paramount, and we strive to perceive the rachamim amidst the apparent din. We walk a straight and level path, mindful that there are two sides to every circumstance, rachamim v'din, and we cling with tenacity to our trust that Compassion will always prevail. This is how we manifest the words which say, we are a part of HaShem.
May the times ahead allow us to see the rachamim. May the merit of our studying the holy writings of the Recanati continue to enrich us in vivid and apparent ways.
As we prepare to begin a new cycle of Torah study, to whom will I turn in my parsha thoughts? We have learned from the writings of
Rabbeinu Sa'adia Gaon
RaDaK
Ibn Ezra (short version)
Ibn Ezra (long version)
Rashbam
Rabbeinu Efraim
Rabbeinu Yona
Rabbeinu Avraham ben RamBam
Seforno
Chezkuni
Rabbeinu Bachya
Recanati
Stay tuned for Parshas Bereishis coming your way soon b'e'H.
Good Shabbos and good yom tov. D Fox
It is also sad that the Recanati did not live to complete his commentary on Chumash. In fact, his writings end with last week's Torah portion. He did not write on this week's parsha, which adds to my sadness.
However, some months ago the Recanati did write about some elements of our final parsha, in discussing the passing of Moshe Rabbeinu. Let us look at how he develops his ideas.
"...ki chelek HaShem amo...""...His nation remained His portion..." (32:9)
In the poetic song of which this verse is a part, Moshe proclaims to us that our nation is HaShem's portion, whatever that means. The rishonim debate the translation and meaning of those words. The Recanati has an original thought: HaShem "is" Rachamim, compassion, as we have mentioned so often this past year. We are identified with Him, for He calls us His children. We cling to Him by imitating His attributes, as we have also said in the last year. As such, the words "ki chelek HaShem amo" mean that we, the Jewish nation, actually are a chelek, a virtual "part" of HaShem in that we aim to embody and personify and enact compassion and kindness as a total life mission and soul purpose. The Recanati translates the words as "for we, His nation, are a part of Him."
This is why, says the Recanati, we are accepting of death. We trust that when events befall our nation, our selves, which trouble and hurt us, that there is a deeper reality, a rachamim,
which is operating in our relationship with HaShem. This is why mourning practices are not extreme and dramatic and grotesque as they are among some cultures. We trust in the Higher Compassion, and this is why Jews temper their mourning ritual, as opposed to showing unbridled alarm and horror the way one might do were he to feel that he was confronted with abject din.
But with this premise, asks the Recanati, why do Jews have any mourning? If our ideal is to envision all things as a sign of Divine compassion, why not transcend all grief and sorrow when difficult times arise? He answers that it is not good for us to ignore and obscure the fact that there is a middas din emanating from Above. As we have learned in parshios past, despite the exclusive purity of HaShem's Rachamim, there are times when mortal events below foster a response from Above which is intended as a din experience. Hence, difficult times must be acknowledged as difficulties. There is still din in the world, alas.
The Jew's overriding attitude, though, is that we accept that Rachaimim is paramount, and we strive to perceive the rachamim amidst the apparent din. We walk a straight and level path, mindful that there are two sides to every circumstance, rachamim v'din, and we cling with tenacity to our trust that Compassion will always prevail. This is how we manifest the words which say, we are a part of HaShem.
May the times ahead allow us to see the rachamim. May the merit of our studying the holy writings of the Recanati continue to enrich us in vivid and apparent ways.
As we prepare to begin a new cycle of Torah study, to whom will I turn in my parsha thoughts? We have learned from the writings of
Rabbeinu Sa'adia Gaon
RaDaK
Ibn Ezra (short version)
Ibn Ezra (long version)
Rashbam
Rabbeinu Efraim
Rabbeinu Yona
Rabbeinu Avraham ben RamBam
Seforno
Chezkuni
Rabbeinu Bachya
Recanati
Stay tuned for Parshas Bereishis coming your way soon b'e'H.
Good Shabbos and good yom tov. D Fox
posted by Rabbi Dr. Fox at 10:07 PM
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