Shoftim

Shalom and Bracha!

May Hashem grant immediate and true peace in the land if Israel and bless you, your entire family, and all those who are dear to you with a healthy, happy, and prosperous New Year and may we see the redemption through Moshiach immediately!

This Shabbat we read the Portion of Shoftim. The portion begins with the commandment to appoint Judges and officers in the gates of each city. The judges teach the rules of the Torah and the officers enforce the rulings of the Judges. In Or Hatorah it is explained that this is also a lesson for each person: each of us has "gates": his eyes, ears, mouth, and hands. Through these "gates" he relates to the world. We must study the Torah diligently in order to know what may pass through these "gates". We must also appoint "officers". When we see that our interaction with the world is in the wrong manner, we must adopt a clear and defined plan of action for the future.

The portion concludes with a very puzzling Mitzvah. Interestingly, when Yosef left his father and was sold as a slave to Egypt, they were studying this Mitzvah. The Torah commands that when a Chalal (corpse) is found in Israel, the elders of the nearest city take a heifer to a ravine and kill it there. They then wash their hands and declare, "Our hands have not spilled this blood and our eyes have not seen." The Talmud raises the question: did we seriously think that the elders are murderers? What then were the elders declaring? The Talmud answers that the elders are declaring that they did not willfully allow this man to leave unaccompanied and without food, which are the circumstances that lead to his demise. The Torah teaches us the tremendous responsibility we have for one another.

Every Mitzvah has a broader lesson. The word Chalal also means empty. When we look around, we see people who are empty, devoid of their heritage. We must ask ourselves: what have I done to provide spiritual sustenance for this person? What have I done to place him on the right path? If the elders allowed a man to leave hungry or unguarded, they were culpable in his demise! This was the final lesson Yaakov taught Yosef before his entering Egypt: each one of us is responsible for the spiritual welfare of our brethren. There is a powerful lesson from the fact that we read this Mitzvah at this time of the year. As we begin our preparations for the New Year, we must also reflect upon what we have done do bring others to Judaism. As we observe the Holidays, we must seek to include those who otherwise would not observe them.

Among the promises of the redemption, the prophet Yeshayahu (Isaiah) informed us Hashem will return our judges as originally and our advisors as before. Interestingly, he doesn't mention officers. This is because when Moshiach comes everyone will eagerly seek justice and to follow the will of Hashem. May we merit the Geulah imminently!

Chodesh Tov and Shabbat Shalom,

 Rabbi Biggs

Dedicated to Dina Ruth Azrak on the occasion of her birth. May she be a constant beacon of joy for her family and a light to her people.

B"H

Reflections on the Haftara

The seven weeks between the Ninth of Av and Rosh Hashanah are referred to as the "Shiva D'nechemta", the seven Shabbats of consolation. This is because the Haftarot which we read are prophesies comforting the Jewish People for the destruction of the Temple and promising the redemption. This week's Haftara begins "Anochi Anochi Hu Mencahemchem" (I, Myself, am the one who consoles you.) Anochi is the royal form for I, used on rare occasions, such as the first of the Ten Commandments.

The Avudraham explains the beginnings of the first four Haftarot as a narrative of a dialogue. Immediately following the ninth of Av, the Haftarah begins "Nachamu Nachamu Ami" (G-d says console my people). The second Haftara begins "Zion says Hashem has forgotten me." This is because after such a tragedy, the words of a prophet, a third party, are insufficient. In this vein the third Haftarah begins "Afflicted and storm-tossed one, who is not consoled." Therefore this week the Haftarah begins "I Myself am the one who consoles you.

As aforementioned, Anochi is a special term for I, and represents a more essential and internal self expression. As such, Anochi Anochi, I Myself, represents Hashem's very essence. This point is underlined that even by the giving of the Torah Anochi is only mentioned once. We find the same double Anochi concerning the erasing of sins through Teshuvah, as we quote in the Yom Kippur prayer "Anochi Anochi Hu Mocheh P'sha'echa" (I, Myself, erase your sins). This is because redemption and Teshuvah both are elevations after sinking, and require Hashem's very essence.

Hashem's response Anochi Anochi came only after The Jewish people's response that we are not consoled by the words of the prophets. This teaches us that in order to bring the redemption, we must never feel complacent about Galut and must yearn for Moshiach's coming with a full heart. Whatever physical comforts we may enjoy, and spiritual fulfillment we may reach, it is nothing compared to the perfection of Moshiach's coming. Further, we must constantly beseech Hashem to send Moshiach. The Chofetz Chaim teaches a lesson in this vein. There is a prohibition in the Torah against withholding wages. There is, however, a stipulation in this law. The worker must demand his wage. As long as he doesn't demand, the employer commits no sin by not paying. The redemption is the reward for our service in exile, and thus Hashem should be obligated to pay immediately. In order to attain our reward, we must ask.

May Hashem immediately have mercy on Yerushalayim and bring true peace to the world with the coming of Moshiach.

Shabbat Shalom and a Ketivah Vachatimah Tovah,

Rabbi Biggs

The Talmud teaches that increasing Torah study brings Hashem's protection to the Jewish people and particularly to the people of Israel. In light of the current situation, I am seeking to multiply the number of people studying Torah. If you know of anyone who might enjoy Torah e mail, please send me their addresses.