A thought on Parshas Ekev

A thought on Parshas Ekev

"...v'zacharta es kol ha'derech...l'man anos'cha l'nasos'cha..."

"...remember the entire journey...which was to stress and to test you..." (8:2)

Moshe encourages us to recount our forty year struggle through the desert. We were beset by challenges and adversaries. HaShem bids us, says Moshe Rabbeinu, to remember that long ordeal. He then wants us to frame it correctly: it was to humble us and to test us.

The Rambam (Moreh HaNevuchim 3:24) explains that the order to understand that the trials in the wilderness were a "stress test" was for a reason. After first illustrating that the Biblical usage of the word "nisayon" (as in our word nasos'cha) can mean "to train or accustom someone", he suggests that HaShem wanted to accustom us to hardship, hunger and pressure. Why?

The stresses served two functions. Without the spartan existence in the desert, we would not have had the stamina nor the endurance for conquest of the Promised Land. An idle life or a pampered existence would have left us poorly equipped to face seven hostile Canaanite nations. Hence, one function of the struggles of our long journey was to give us both physical and mental preparation for settling our homeland after centuries of exile.

The second function was more psychological. Going from deprivation to plenty fascinates the mind far more than moving up the ladder of success. Had we flourished in the desert, the riches and beauty of the Holy Land would have seemed nice, but not markedly better than the luxuries we might have enjoyed up until that point. In contrast, years of struggle in the wilderness, with its snakes, scorpions, droughts and tough terrain helped assure that we would appreciate and luxuriate in the bountiful land of Israel.

The Rosh focuses on the first part of the verse and addresses the instruction to "remember" the journey. Such an ordeal would be hard to forget, seemingly. Why the emphasis on our having to remember the trip?

The Rosh notes that prior to our verse (see 7:25) we are commanded to avoid the temptation of coveting gold and silver which is not ours. The tool that can help us hold back from such temptation is the instruction of our verse.

Remember that HaShem took us through the wilderness. We survived. We thrived. We were cared for and fed and sustained. And: we did not require or need gold and silver. We learned to depend on Him. This was the only Source of sustenance that we will ever need. So, according to the Rosh, the trials of the desert were for their spiritual lesson. We learned that our survival is solely through the Divine Will. This would prepare us not only to enter into the Promised Land, but served as a guiding standard for all time. Ezri me'im HaShem.

Good Shabbos. D Fox

A thought on Parshas Va'eschanan

A Thought on Parshas Va'Eschanan

"...v'sha'manu v'asinu..."
"... let us hear and we will obey..." (5:25)

"...sh'ma Yisroel..."
"...you should hear..." (6:4"

The Torah emphasizes the importance of obeying HaShem by listening to His words. We do this each time we study the Torah in order to practice its commandments and values. We did this in the desert, too, as evidenced by the obedient posture we declare here.

The Rambam (Moreh HaNevuchim 3:33) comments that the commitment to "hear and obey" signifies the readiness to accept and to internalize that which needs to be internalized. In a somewhat uncharacteristic manner, he then cites as a midrashic illustration a verse from Shir HaShirim: "mash'cheini acha'recha v'narutza" - pull me towards you and we shall run (1:4).

Meanwhile, the Rosh address our second verse, which is the opening line to the Sh'ma which we recite twice daily. He cites a midrash which describes how HaShem hearkens to the voices of our people as we say the Sh'ma. Even the angelic malachim assemble in awe in order to hear us proclaim HaShem's unity.

The Rosh also brings a supportive illustration for this from Shir HaShirim: "ha'yosheves ba'ganim chaverim mak'shivim l'kolech hash'mi'eini" - the one sitting in the garden, friends listening to your voice; let me hear it (8:13).

How interesting that both the Rambam and the Rosh turn to the poetic scripture of Shlomo HaMelech to explain the concept of "hearing." Perhaps what prompts them both to seek such spiritual imagery is the concept of "hearing HaShem" and "HaShem hearing us." That in itself prompts one to transcend our sensory understanding of communication and to ponder the higher ideal of sensing the Divine will.

For us to grasp something of what "hearing HaShem" might be, the Rambam borrows the metaphor sketched by Shlomo HaMelech of one who yearns and longs to rush after the Presence of the One they love. For us to grasp something about "being heard by HaShem", the Rosh draws on the metaphor of how precious and valued is the sound of the loved one's voice.

Wishing you a good Shabbos Nachamu. D. Fox

A Thought on Parshas Devarim

A Thought on Parshas Devarim

"...lo ti'ra'um..." "...do not fear them..." (3:22)
"...re'eh noson HaShem...es ha'aretz..."

"..., see, HaShem has given you the land..." (1:21)

Moshe assures the nation that just as they have survived a sojourn in the wilderness so shall they thrive in the Promised Land.

Both the Rosh and the Rambam (Hilchos Melachim 7:8) demonstrate how many signs were given us that HaShem was with us over the years in the desert. The wilderness was a place of snakes and scorpions (8:15) and marauding enemies yet nothing interfered with our being able to adhere to the Word of HaShem. This was a clear sign that the sole intention and plan in our survival was that we enter the land and settle it, with His protection.

We were bidden not to fear and to take courage. Just as we had faced and endured, and outlived, one threat after another, so too did HaShem wish for us to learn from those realities: all that would occur was and is an element of Divine planning and hashgocha.

Later in the parsha (2:26), Moshe reminds us of our passing through Midbar Kedemos, the Desert of Kedemos. This word can be traced to the root kedem and to the root kodem. At first we might assume that it means the former, and it is a name roughly translated as "the Eastern Desert." The Rosh, however, links the name to the latter word, kodem, which means earlier or prior.

He explains: the desert is a place of dry terrain and parched topography. This desert, however, was transformed by the Word of HaShem into a place where water flowed from rocks! Hence, it was a "Prior Desert" or "the place formerly known as desert." HaShem can make a desolate spot habitable. He does so for the sake of His nation and as a sign of His watchful, protective hashgocha.

The first lesson for us is that we can detect His loving Presence when bad things that could happen (adversarial probabilities) don't happen. The second lesson for us in that we should also be able to sense His Presence when unexpected good things (water in the dry desert) do happen.

Wishing you a safe and good Shabbos Chazon. D. Fox

A Thought on Parshios Matos-Masei

A Thought on Parshios Matos-Masei

"...va'yichtov Moshe es motza'ei'hem l'ma'asei'hem al pi HaShem..."
"...and Moshe recorded their travels as HaShem had said..." (33:2)

The Torah identifies for us the encampments and locations which our nation traversed in crossing the wilderness.

With the passage of time, writes the Rambam (Moreh HaNevuchim 3:50), people tend to cast doubt on historical events. They minimize and revise the significance of great moments. They concoct alternative explanations and invent "facts" to explain away the wondrous miracles which only our forefathers experienced on their desert journey.

It is for this reason, he suggests, that our parsha details the places which we passed through. Lest someone claim that we stuck to the main roads on the fringe of inhabited areas, or that we camped in cultivated fields, or frolicked with the nomad Arabs in their oases, the Torah describes the desolate badlands in which we trekked. Lest someone allege that manna is native to those wastelands or that wells of sweet water abound in those parched plateaus, the Torah maps out the terrain so that anyone who sets foot there and retraces our route will grasp the reality. Life in the desert was based on miracles.

Our travels and our survival were al pi HaShem. It is by the word of HaShem that we live and this existence is one of wonders and miracles.

* * * * *

The Rosh focuses on a verse in Tehillim (77:21): nachisa ka'tzon am'cha b'yad Moshe v'Aharon - You led Your nation like sheep under the care of Moshe and Aharon.

He offers a midrashic angle to the verse's imagery: just as sheep do not enter a building, Your nation survived out of doors for forty years. Just as sheep are not fed from stored food but must forage in the wild, Your nation was nourished without a reliable food source, but rather from the Divine gift of manna. Just as sheep will follow their shepherd wherever they are led, Your nation followed their two faithful shepherds for forty years in the desert.

Our verse draws attention to the profound and the sublime realities which sustained us during the generation of the exodus. The Rambam interprets the verse's role as a reminder of the constant caring focus which HaShem showed us despite the inhospitable locale. The Rosh interprets the verse's role as highlighting the devotion of HaShem to His nation, and the nation's devotion to Him. Both messages are for the ages. We need to remember that HaShem watches over us, and that our ideal is to reciprocate that dedication and trust in Him.

Good Shabbos. D Fox