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THE WEEKLY PARSHA

VA'ETCHANAN

[ Dvar Torah ] [ Passages on Prayer ]
[ Stories of the Sages ] [ Education ]

(Taken from a weekly publication of Hammaayan Institutes.
Translated by Rabbi Shabtai Teicher)

THE WEEKLY PARSHA
In Masechet Makot (24b) Chazal tell the story of Rebbe Akiva and other sages who ascended to Yerushalayim. When they arrived at Mt. Scopus and saw the destruction of the Temple they tore their garments. When they arrived on the Temple Mount they saw a fox running out from the place of the Holy of Holies. The sages began to cry; but Rebbe Akiva began to laugh. They said to him, "Akiva, why are you laughing?"

He said to them, "Why are you crying?"

He continued by referring to the prophecy of Yeshayahu who said, "I will make two faithful witnesses testify, Uriah the priest and Zecharyahu the son of Yeverechyahu" (Isaiah 8:2). What is the connection between these two, he asked?

Uriah prophesied before the destruction of the first Temple, saying, "Therefore, because of you, Zion shall be plowed like a field..." (Michah 3:12).

Zecharyah prophesied after the destruction, "Thus says the L-rd of Hosts, `Old men and old women will yet sit in the streets of Yerushalayim.... The streets of the city will be full with boys and girls playing in her streets'" (Zechariah 8:4-5).

Why did Yeshayahu join together these two prophecies? They prophesied about two different times and two different subjects. One was before the destruction and predicted it. The other, prophesying about the future Redemption, was after the destruction?

Rebbe Akiva explained that by joining together these two prophecies the prophet Yeshayahu made one dependent upon the other. Rebbe Akiva said, "Until the prophecy of Uriah was fulfilled, I was afraid that the prohecy of Zecharyah could not be fulfilled. Now that the prophecy of Uriah has been fulfilled, it is obvious that the prophecy of Zecharyah will also be fulfilled."

The Talmud concludes by reporting that the sages said to Rebbe Akiva, "You have consoled us, Akiva, you have consoled us." However, the question actually remains. For what purpose, and in what way did the verse in Yeshayahu join the prophecy of Zecharyah to the prophecy of Uriah?

Also, what was the consolation of the sages here, and why did they repeat their words, "You have consoled us, Akiva, you have consoled us"?

To answer these questions it seems proper to relate, first of all, to the prophecy of Uriah who said, "Zion shall be plowed like a field," which the Romans actually did. When a field is plowed, the soil is turned over and over. Thus, the act of plowing completely effaces everything that was, and it is much more than "mere" destruction. Even the foundations of what was beforehand are totally destroyed.

However, the purpose of plowing a field is also to prepare it for the future. Therefore, it joins together what was with what will be. On the one hand, it is the final and ultimate finish of what was. On the other hand, it is the foundation stone and building block of what will be.

Now we can understand the reason that the prophecy of Zecharyah was dependent upon fulfillment of the prophecy of Uriah. The prophecy of Zecharyah concerning the Redemption of the future could not take place until the "plowing" of Uriah was fulfilled. That is why Rebbe Akiva laughed to see it, because it was the beginning of the future building.

And why were the sages doubly consoled that they said to Rebbe Akiva, "You have consoled us..., you have consoled us"?

When something that is destroyed is built anew, it is a consolation. Nevertheless, the pain and suffering over what happened remains, at least as an unpleasant memory in the recesses of the heart. Despite the new building, the ache of the past remains until it becomes clear, retroactively, that the suffering of the past was the seed and basis of the building of the future. The past suffering then takes a new meaning. It is not just punishment and atonement. It becomes a great consolation, as if to say, "good that it happened," because it is the beginning of the new building.

Therefore, it is written, "Be consoled, be consoled, my people..." (Isaiah 40:1), and Chazal said, "Just as Israel heaped sin upon sin, so their consolation will come, heaped upon heap."

THE PRAYERS OF OUR MOUTH

"...And worship Him with all your heart" (Deuteronomy 11:13). What is this worship of the heart? You must say that it is prayer (Tractate Ta'anit 2a).

A letter from the Chazon Ish appears in Sefer Yesodot Ne'emanim (p.133). The following is a translation of the text of the letter as it appears there.

Although prayer is a mitzvah that must be acted and done, since its content and text was arranged by the Men of the Great Assembly, and they established it in such a way that it cannot be changed, it is, therefore, also a mitzvah pertaining to the mind as well. If a person does not fulfill his obligations with his intellect and heart, then he also has not done anything in deed, because prayer is worship of the heart (and mind), as it is written, "...Worship Him with all your heart," and what is this worship of the heart but prayer. Worship of the entire heart and mind which is required of a person before G-d is prayer.

There is not a moment in his life that a person does not want to fulfill his desires. It is as if he is constantly trying to ascertain that which he is missing. He is like a person running to eliminate from over his head an army of persecuters that surround him anew every morning.

Is there anything more pitiful than the prayers of a person who, after all his desiring, and all his trying, forgets G-d, the Master of all deeds and the One who evokes all circumstances, that without Him all deeds are useless and all preparations senseless? Are not the prayers of such a person nothing but a bunch of words sputtered from his mouth? Is this fulfillment of the commandment of prayer -- to utter with his mouth, while his heart is far away?

Indeed, he is heaping iniquity upon sin by virtue of the fact that his stony heart does not melt in the flow of holiness which those who arranged the prayers poured upon him with their awesome holiness and which they insinuated into the wings of prayer flowing from their wellsprings. And he, not withstanding, sleeps in a deep trance and does not awake to their call. This is obvious and sensible to every mind.

Therefore, it is a very serious matter that a person should become cured of this sickness and seek perfection in the mitzvah of prayer.

Whereas doing the act of prayer by rote seems disgusting at first sight, beseeching mercy and grace from the Omnipresent G-d, may His Name be blessed, is one of the greatest perfections and one of the choicest acquisitions which a person can make upon the face of the earth. Concerning this, Chazal referred to a small section upon which the entire body of Torah depends: "In all your ways, know Him..." (Proverbs 3:6).

STORIES OF THE SAGES

Nearly at the conclusion of the parsha of Va'etchanan it is written, "You will know that the L-rd your G-d is the G-d; He is a faithful G-d to guard unto the thousandth generation the covenant and the kindness to those who love Him and guard His commandments. And He repays those who hate Him to His face, to destroy them..." (Deuteronomy 7:9-10). Here are two short anecdotes to illustrate the concept that "He repays those who hate Him...," which was explained by Rashi, that He pays a person's reward in his lifetime for good deeds in order to erase him entirely from the world to come.

The holy Rebbe of Kotzk once journeyed to Pashischa, to his teacher, the tzadik Rebbe Bunam. Along the way he met a wealthy man who had been his friend when they were youngsters, but who had since become a heretic. The wealthy man was sitting in a majestic carriage drawn by fine steeds. He invited the Kotzker to come to sit with him. The Kotzker accepted the invitation, and they journeyed together.

They sat discussing ethics and wisdom, and during the conversation the Kotzker asked the wealthy man, "Tell me, where is your portion in the mundane world?"

The wealthy man laughed, and he said, "Do you not see? I have all the best things in my house and on my properties. I have the choicest things of kings."

The tzadik answered him, "These are your portion in the world to come. But I am asking you where is your portion in the mundane world?"

It is said that these words made a striking impression upon the heart of the wealthy man, and he changed his ways and repented.

A secularist once asked the Rebbe of Gur, the author of the Chidushai Harim, this question. It is written in kriat shema, "Guard yourselves, lest your heart will be deceived.... And the anger of G-d will burn against you, and He will shut up the heaven..." (Deuteronomy 11:16-17).

"However, I see the opposite," the secularist said. "I see that the tzadikim are in trouble, whereas I, a non-believer, I have everything good."

The tzadik said to him, "Since you are asking your question based on what is written in the kriat shema, I can assume that you have definitely read that section of the Torah at least once in your life."

When the man affirmed this, the tzadik continued, "For the one time that you read the shema what you have is really very little, and you deserve more."

EDUCATING OUR CHILDREN

A chasid once approached the Kotzker Rebbe with a request for a blessing that his children should learn Torah. The Rebbe said to him, "You learn Torah, and your children will learn to do like you. But if you do not learn, but just spend your time making requests, then your children will learn to do the same. They will not learn Torah, but they will request blessings that their children should learn Torah....

It is said that the father of the holy Sokotchover merited to such an illustrious son by virtue of his diligent study on Purim, at a time when everyone else was off to make a joyous Purim and no one had time to learn.

When the Netziv of Volozhin, Rebbe Naftali Tzvi Berlin, was preparing to leave this world there were among the words that he wrote in his testament to his son, Rebbe Chaim Berlin, "I know that you are a fine speaker, and you will undoubtedly try to increase your efforts regarding funeral orations for me. You should know that if you choose to learn several pages of Talmud instead of spending hours on funeral orations it will be more satisfying to me in the supernal worlds than if you waste hours on the mitzvah of hesped. Therefore, it will be better if you do not extend the funeral orations and keep them to the necessary minimum....

A man once came to the holy Rabbi, Rebbe Ben Tzion of Bobov, for a blessing. The Rebbe began to ask him about his situation in both the spiritual and material realms. In the course of the conversation the Rebbe learned that one of his sons was studying science in university. The Rebbe asked him, "What is the reason that you sent him to study in university and not to yeshivah to study Torah?"

The man answered, "If he finishes the course of study in science and receives a doctorate, then he will be able to get a reputable position and make a good livelihood. Then he will be able to support me until 120."

The Rebbe answered, "But who will support you after 120?"

A good woman is the cause of Torah. She can encourage her son to attend the bet medrash. She is at home, and she pours love and attention upon him, and this draws him to the study of Torah when he is young. Afterwards, when he is older, he will not turn away from it.

Therefore, it is proper that a woman should pray to G-d at the time of lighting shabbat candles, which is her mitzvah, that G-d should shine the light of Torah upon her children. Prayer is more acceptable at the time when a person is doing a mitzvah. And on the merit of the shabbat candles which generate light, her children will merit to be scholars of Torah, which is called light, and this is what is written, "For the commandment is a candle, and the Torah is light..." (Proverbs 6:23).

(Rabbenu Bechayay, Parshat Yitro)

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