Taryag Mitzvos - Part 4: The Final Word…of G-d

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Welcome to the final installment of the Taryag Mitzvos series. If you have not seen the earlier installments, they can be found HERE, HERE and HERE.

Thus far, we have studied the passage in masechet Makkos with the pirush of the Maharsha to understand that the foundation of all of the mitzvos is a single commandment, Emunah (or Yichud Hashem), which is itself comprised of two complementary components, Anochi and Lo Yihiyeh Lecha. Thereupon we noted that this theme is reflected in certain specific mitzvos and, likewise, in the structure of human society (male and female).

We also said that it is represented in the term Hashem (YKVK) Elokenu-Hashem Echad, then contracted to Hashem (YKVK)-Echad, then we briefly mentioned it is represented in YK-VK and finally in the Yud and Heh of Y-H.

Firstly, I want to elaborate a little more on the idea I rushed through in the previous post – the four-letter shem YKVK where I said that the Y-H represents Anochi (the positive) and V-H represents Lo Yihiyeh Lecha (the negative).  To be a bit more precise, the name Y-H is associated with Bracha and the name V-H is associated with Kellala. How so?

The concept that the name Y-H is a reference to Bracha is fairly obvious based on how often Dovid Hamelech uses this name in praise to Hashem such as:

י-הברכי נפשי את השם, הללו-

And, as the concluding words of sefer Tehillim:

כל הנשמה תהלל י-ה, הללו-י-ה!

The name Y-H is worthy of praise.

Although the name V-H is also worthy of praise, it represents the midas haDin and the “dark side”. This comes from a Midrash in Vayikra Rabba 35:1:

ר' חייא בשם רבי יוחנן אמר חשבתי ברכות וחשבתי קללות. חשבתי ברכות מאלף עד תי"ו. וחשבתי קללות מן וא"ו ועד ה"א ולא עוד אלא שהן הפוכות

Rabi Chiya said in the name of Rabi Yochanan: "I calculated blessings and I calculated curses. I calculated blessings from Aleph to Tav. And I calculated curses from Vav to Heh. And not only this, but they are reversed (Vav before the Heh)."

The meaning of this Midrash is that the blessing part of Parshat Bechukosai begins with ם בחוקתי תלכוא– starts with an Aleph. It ends ואולך אתכם קוממיות  – ends with a Tav. This tells us that the Bracha is complete and all-encompassing from Aleph to Tav.

However, the Kelala part starts as follows: ואם לא תשמעו לי – starts with a Vav. It ends הבהר סיני ביד מש – it ends with the letter Heh. So the Kelala begins with Vav and ends with Heh (V-H). If we leave it this way, it goes around the entire aleph-bet. But, if we want to, we can reverse it so it only has space between Heh and Vav to take effect. Not much space at all – so not much Kelala.

This is also represented by the pasukim in Parshat Re’eh:

ראה אנכי נתן לפניכם היום ברכה וקללה. את הברכה אשר תשמעו... והקללה, אם לא תשמעו...

Bracha from Aleph to Tav (A-Z) and Kelala from Vav to Heh.

So the Y-H part of the name represents the Bracha that we get if we keep our faith in Hashem and fulfill the Mitzvos Aseh – Anochi Hashem.

The V-H part represents the Kelala that we may, chas v’shalom, get if we lose faith in Hashem and fall to idolatry and transgress all of the Mitzvos Lo Taaseh – Lo Yihiyeh Lecha.

Let us review the newly expanded list of Anochi/LoYihiyeh impersonators:

Emunah – Yichud Hashem
Anochi Hashem	Lo Yihiyeh Lecha
Positive mitzvos	Negative mitzvos
Aseh Tov	Sur MeRah
Hashem E-loheinu	Hashem Echad
Hashem	Echad
T’chelet	White
Zachor	Shamor
Weekday	Shabbat
Yud-Heh	Vav-heh
Bracha (Har Gerizim)	Kelala (Har Eval)
Yud	Heh
Man (ish)	Woman (isha)
(Acquiring) Olam Haba	(Preserving) Olam HaZeh

What is the chareidi Jews supposed to make of all this?

Want my opinion? (Don’t answer!) I think the lesson is that it applies to everything. I mean absolutely everything!

In the eyes – and heart – of a chareidi, every single activity or conscious inactivity can be characterized as a fulfillment of Anochi or a transgression of Lo Yihiyeh. This is not restricted to what is listed among the 248 positive mitzvos and the 365 negative mitzvos, it applies to anything that a Jew does or refrains from doing. If the activity serves to display loyalty to HKBH and to bring the individual closer to fulfilling his ultimate purpose, he is fulfilling Anochi. As we saw in Part I, any complete unmitigated fulfillment of Anochi is an Admit One ticket to Hashem’s world. If the activity is not one of loyalty, it is ipso facto one of disloyalty that serves to distance the individual from Hashem, thus, a transgression of Lo Yihiyeh Lecha. It is an invitation to be shunned by HKBH and left to the forces of keri (chance).

Thus, HKBH says to us: Im b’chukotai teileichu – If you are to walk within my statutes, if you fulfill Anochi, then…And I will walk in your midst, and I will be for you for [a] G-d.

This is one of G‑d’s utterances for us all to hear. But He is not finished, He has a second utterance: V’im b’chukotai timaasu – And if in my statutes you will display loathing; and if your souls will repulse my judgments; to desist from performing all of my mitzvos for you to nullify my covenant.

What commandment did we learn is G-d’s version of all of my mitzvos?

That’s right, it’s Lo Yihiyeh Lecha. Only, to be a bit scarier, according to the Maharsha, any individual mitzvah, or even action, can be a transgression of Lo Yihiyeh Lecha. Hence, to Hashem, that single transgression or undesirable activity can be deemed as not performing all of my mitzvos. Then what?

...I will likewise walk with you in happenstance (keri) and I will also smite you sevenfold in accordance to your sins.

Well, what do you know? We have come full circle to the credo of the chareidim, One Above and Seven Below.

The sincere chareidi takes all this very much to heart. Everything he does is either a fulfillment of Anochi or a transgression of Lo Yihiyeh Lecha.  This means that when a Jew eats, he is either fulfilling Anochi or transgressing Lo Yihiyeh Lecha. The distinction is based, not only on what he eats, but on where, when, how, and why he is eating it. Any of these prepositions can account for the distinction between fulfilling Anochi or transgressing Lo Yihiyeh Lecha; but he is doing one or the other, never is he doing neither.

The same applies to what comes out of the mouth. It is not only what he says but where, when, how, and why he says it. Both work and play must be either a fulfillment of Anochi or a transgression of Lo Yihiyeh Lecha. There is no middle ground. Here again the factors are what he is doing together with where, when, how, and why. Every time he sleeps, every time he cohabitates, again, either Anochi or Lo Yihiyeh - one or the other.  And, yet again, every time a coin or bill comes out of his pocket – or goes into it.

This idea is liable to make someone a wee bit anxious (חרד לדבר השם), don’t you think?

That is why chareidim are chareidi.

Are we done, yet? Just about. I have one final correlation (heard from HRHG Rav Asher Weiss, Shlita).

Every chareidi Jew is taught from his youth that his actions throughout his life must engender one trait: ונקדשתי בתוך בני ישראל (And I will be sanctified among the Children of Israel – Vayikra 22:32). This is the great mitzvah of Kiddush Hashem. In general, it means that every Jew is a representative of the Creator of the universe and his commitment to embodying this role must be so resolute that he must guard the honor of Hashem’s great Name with his very life. This mitzvah also comes with a complementary counterpart: ולא תחללו את שם קדשי (You shall not desecrate My Holy Name). This is commonly referred to as Chillul Hashem. Any action that might besmirch the honor of G‑d’s name must be avoided at all costs, even under total duress. No price is too high.

In the initial description, this obligation is only enforced in specific extreme circumstances. One need only forfeit his life to refrain from transgressing the three cardinal sins of murder, idolatry (the literal Lo Yihiyeh Lecha), and immorality. At a second level, we are taught that during a time of heretical decrees one must forfeit his life to refrain from transgressing any law or even an established custom such as to alter the Jewish mode of dress. All of the particulars of these obligations are enumerated by Rambam in Hilchot Yesodei Torah 5:1-9. After composing nine articles of law that describe what, where, when, and how of the Jew’s obligation to offer the ultimate sacrifice (as well as when it is forbidden), Rambam adds a catch-all article (5:10):

Any person who willfully and without duress transgresses on any one of all the mitzvos that are stated in the Torah with a haughty disposition to provoke [G‑d], this is a desecration of His Name (mechalel et Hashem)… And, similarly, anyone who abstains from a transgression or who performs a [single] mitzvah not for any [personal] reason at all, not for fear, or for awe, or for the quest for [personal] honor, but rather, only for the honor of the Creator, Blessed is He, … this is one who is sanctifying the Name [of G‑d].

This assertion of Rambam seems to parallel the assertion he made in Pirush Mishnayos in Makkos. Any one mitzvah, when executed impeccably, is a complete manifestation of Yichud Hashem and carries the status of a Kiddush Hashem and ensures the individual of his share of Olam Habah. It is as if he performed all of the mitzvos of the Torah. Conversely, any single transgression is a strain of Lo Yihiyeh Lecha. When it occurs due to carelessness or craving, it is viewed as a lost opportunity that can be rectified with teshuva. However, if it is performed wantonly and without duress, with the knowledge of its severity, it is a full-fledged commission of Lo Yihiyeh Lecha and a desecration of Hashem’s Name, a chillul Hashem. It is as if the individual has transgressed the entire Torah. A willful chillul Hashem cannot be fully atoned for in this world.

So now, once again, let us review the final cut of the parallel concepts to Anochi and Lo Yihiyeh Lecha:

Emunah – Yichud Hashem
Anochi Hashem	Lo Yihiyeh Lecha
Positive mitzvos	Negative mitzvos
Aseh Tov	Sur MeRah
Hashem E-loheinu	Hashem Echad
Hashem	Echad
T’chelet	White
Zachor	Shamor
Weekday	Shabbat
Yud-Heh	Vav-heh
Bracha (Har Gerizim)	Kelala (Har Eval)
Yud	Heh
Man (ish)	Woman (isha)
(Acquiring) Olam Haba	(Preserving) Olam HaZeh
Im B’Chukotai Teleichu	V’Im B’Chukotai Timaasu
V’ Nikdashti (Kiddush Hashem)	V’Lo TiChalilu (Chillul Hashem)

What a list!

In the Introductory chapter of One Above and Seven Below, I opened with the following question:

Hear the word of G-d, those who are anxious (chareidim) toward his word…(Yeshaya 66:5).

We asked: What should the chareidim hear? What is the word of G-d?

We now have a possible answer to this question. In true Jewish style, let us answer the question with a question:

How often has G-d ever spoken to all of us?

Just once.

And what did He say?

He said Anochi and Lo Yihiyeh Lecha.

וארשתיך לי באמונה - וידעת את השם

Taryag Mitzvos – Part 1: The Heart Beats…the Odds

Author’s note: In honor of Shavuos – Z’man Matan Torasenu – and in honor of the upcoming “bar-mitzvah” anniversary of the release of my book, I am interrupting the series on Techeiles to insert a special series on Taryag mitzvos. This series is an actual chapter from my book, One Above and Seven Below, which I edited to make it more blog friendly. The original title of this chapter is Getting to the Heart of the Matter.

I plan to reprint this chapter in four parts and this is Part 1, the pilot portion. My next Techeiles post should come out shortly after Shavuos. Thereupon, Part 2 of this series will converge with the Techeiles series. I hope to have it out by Parshat Shelach Lecha.

“I’m a good Jew at heart. G-d understands me.”

How many times have we heard this sentiment, emanating predominantly from a non-observant or marginally observant Jew? The observant Jew will typically respond with, “Try telling the tax authorities that you have been paying your taxes at heart. I’m sure they will understand.” or “I suppose your heart will go to Gan Eden but we can’t be sure about the rest of you.”

Regardless, it cannot be said that this sentiment is totally without basis for even (especially) chareidim are wont to quote the well-known Talmudic phrase רחמנא ליבא בעי - "The Holy One requests the heart”. It must be that the chareidim understand this phrase differently than the average consumer.

What lies at the heart of the chareidi mindset?

In One Above and Seven Below, we defined a chareidi as one who adheres to the directive of the pasuk in Vayikra 26:3 to observe the mitzvos with ameilus (toil) b’Torah. Thus far, we have elaborated on the import of the ‘toil in Torah’ aspect to imply that this aspect is what distinguishes the chareidi from the non-chareidi Orthodox Jew (NCOJ). It would seem that in the ‘mitzvos’ department, the chareidi and NCOJ stand on equal footing. But even this can only be true if both entities conceptualize the significance of mitzvos in the same way; and I, for one, am not convinced that such is the case. I am not clear as to how NCOJs conceptualize the significance of mitzvos nor does it seem as if there is total collusion among their ranks.

The chareidim have a bit of an edge. They can learn these concepts from the words of Chazal; however, their words are succinct. Their implications must be excavated from beneath the surface - and this requires a bit of toil.

The last words of the Mishna in Makkoth (23b) characterize the chareidi perception of mitzvos:

Rabbi Chananya ben Akashya says: The Holy One wanted to confer merit on Israel, accordingly, He increased for them [the quantities of] Torah and mjitzvos as it is written, “G-d desires, for the sake of deeming him (i.e., the individual Jew) as righteous, [that he is] to enlarge the Torah and to strengthen it.”

This statement implies that G-d did not ‘have to’ give us such an extended list of mitzvos nor such a vast and complex Torah, but that He did it in order to enable every Jew to readily attain righteousness. How are we to understand this? Can mitzvos be superfluous? Isn’t every mitzvah essential? Doesn’t each one embrace a unique and vital purpose?

The gemara (ibid.) gives us a clue:

Rabbi Smalai expounded: 613 mitzvos were dictated to Moshe - 365 negative mitzvos corresponding to the days of a solar year and 248 positive mitzvos corresponding to the number of organs in a human being. Said Rav Hamenuna: What is the [indicative] pasuk? “Torah was commanded to us by Moshe as a legacy…” Torah has a numerical value of 611; Anochi (I am the Hashem your G-d) and Lo Yihiyeh Lecha (There shall not be any other gods before Me) were heard directly from the mouth of the Almighty. 

David came and reduced the amount to eleven as it states (Tehillim 15:1-5), “A song to David. G-d, who will reside in Your tent, who will dwell in Your holy mountain? One who walks with simplicity, one who performs righteousness…” Yeshaya came and reduced the amount to six as is written (Yeshaya 33:15), “One who goes with righteousness, one who speaks with straightforwardness…” Michah came and reduced the amount to three as is written… Yeshaya returned and reduced the amount to two as is written… Chabakuk came and reduced the number to one as is written (Chabakuk 2:4), וצדיק באמונתו יחיה “And a righteous man with his loyalty (emunah) shall he live.”

Hey, hold on there! How many mitzvos are there? Weren’t there supposed to be lots of them – for our own benefit?

Another question: What is the significance that Moshe relayed to us 611 mitzvos and that we received two mitzvos directly from HKBH? Didn’t all of the mitzvos emanate from HKBH? Many of us are familiar with the Talmudic legend (Shabbos 88b) that as HKBH uttered the first mitzvah the entire nation fell dead. HKBH dispersed a divine dew and revived them. He then uttered the second mitzvah and, once again, the entire nation fell dead and were again revived. Thereupon, they insisted on hearing the mitzvos only via relay through Moshe. It seems that the direct mitzvos were limited to two only for this ‘technical’ reason. If the Jews would have had more stamina, perhaps they would have heard three or thirty or all of them. Is this truly so, or is there some special significance that they heard these two, not more and not less?

Lastly, it is a splendid bit of symbolism that the number of negative mitzvos corresponds to the days of the solar year and that the number of positive mitzvos corresponds to the number of organs in the human body, but are we to understand this as merely a mnemonic symbol or is something deeper than that being implied?

The Maharsha confronts all of these issues and presents a detailed explanation of this obscure Talmudic passage. He begins by quoting some earlier commentaries, one of which maintains that the later prophets (David, Yeshaya, etc.) were not actually reducing the quantity of mitzvos but were merely categorizing them into groups to enable people to reach great levels. The Maharsha rejects this idea by noting that at one point the Talmud derives that one need not cover all eleven line items (in the case of David’s list) to qualify for the trophy, but, actually, any one of them will suffice.

The Maharsha goes on to offer his explanation. He begins by quoting the commentary of Rambam to the aforementioned Mishna comprising the statement of Rabbi Chananya ben Akashya. Rambam states:

And it is among the principles of our faith in the Torah that if a person should fulfill any one mitzvah of the Creator’s 613 mitzvos as it should be fulfilled, and he does not combine with it any intent of an earthly nature whatsoever, but rather that it is done for its own sake out of love [for G-d]… he is deserving of life in the World to Come.  This is because, as there are numerous mitzvos, it is not possible (i.e., likely) that a person, over the duration of his life, will not perform at least one mitzvah fully and as directed.

To summarize, Rambam is telling us that we need only perform one solitary mitzva with complete devotion and our fortune is made.

Based on Rambam, Maharsha interprets the statement of Rabbi Chananya ben Akashya to mean that there are two vantage points – that of Man in the physical world and that of G-d in the spiritual world. From G-d’s spiritual ‘vantage point’ physical embodiments have no significance in and of themselves. They are only tools or instruments that enable the physical man to enact a spiritual impulse. This means to say that the physical form of the daily tefillin and tzitzit, the matzo of Passover, the shofar of Rosh HaShanna, the sukka of Sukkot, etc., are, in actuality, nothing but instruments through which Man can display his allegiance to HKBH and forge a connection. This is all that Hashem requests from Man.

In other words, to G-d, there is only one mitzvah – EMUNAH (Loyalty to G-d). This automatically splits into two mitzvos, the positive and the negative, similar to a Venn diagram – A and A-complement. A is Anochi Hashem (I am Hashem your G-d…). This is the positive – to be loyal to HKBH, to acknowledge G-d as One, to fulfill Anochi Hashem. A-complement is Lo Yihiyeh Lecha (There shall be no other gods before Me). This is the negative - not to be disloyal to G-d, to disavow any other power, to observe Lo Yihiyeh Lecha.

All that Man has to do to merit Olam Habah is to fulfill this one mitzvah of Loyalty or Emunah (or, as Chovos Halevavos calls it: Yichud Hashem), which, in effect, means to fulfill Anochi and to observe Lo Yihiyeh Lecha. This is what Dovid HaMelech refers to as Sur MeRah (turn away from evil) i.e., observe Lo Yihiyeh and VaAseh Tov (do good) i.e., fulfill Anochi. Hence, he writes: “Who is the man who desires life (World to Come) who has a longing for days to see [pure] good? ...Turn away from evil and do good, seek peace and pursue it.” Fulfilling Anochi and observing Lo Yihiyeh is the complete ticket. Rambam implies that this goal is achieved by a single pristine fulfillment or observance. What a deal!

It pays to waste no time to achieve this one mitzvah of Emunah. Paradise awaits! But, wait just a second – slow down. How exactly does one fulfill this mitzvah in ‘real-time’?

We physical beings cannot connect to the spiritual CPU without a graphical user interface. (No, Maharsha does not use this terminology.) So HKBH has developed one for us with a full set of applications and utilities. 611 to be exact. There are 247 positive mitzvos, all of which are applications for accessing Anochi. Likewise, there are 364 negative mitzvos, all of which are ‘bugs’ that will trigger Lo Yihiyeh Lecha (and crash the system).  According to Rambam, any single time we access Anochi or consciously avoid a ‘bug’ (observe Lo Yihiyeh Lecha) we ‘score a hit’. Rabbi Chananya ben Akashya is telling us that G-d, in His unbridled benevolence, gave us a host of methods of achieving this single mitzvah of Loyalty to G-d (Emuna) to facilitate each of us to make the grade at least once in his life and to earn a share of Eternity.

The point is that, although each mitzvah is indeed different and has a distinct physical imprint, at the ‘receiving station’ they all accomplish a like result – lighting up a display of Emuna. All of the mitzvos of the Torah are a light switch for this one light. Therefore, performing one mitzvah properly has the same result as if one has performed numerous mitzvos or even the entire Torah. It is similar to the quaint carnival game where one has to hit a disk with a sledgehammer whereupon a puck flies up a shaft. If it flies high enough it rings a bell and the contestant wins a prize. It shouldn’t matter if he uses a sledgehammer, a baseball bat, a paddle, a shoe, or whatever. If he hits it hard enough the bell rings and sounds exactly the same. One cannot discern what striking implement was used by the sound of the bell. Even if he uses two or more items to do the job, the bell sounds the same as if he used one. So, whether with one stick or 100 sticks, if he hits it right and rings the bell, he gets his prize, and if not, not.

Of course, he is well advised not to quit after one success, but this is not merely because the goal is to win more prizes, but because a Jew must be loyal to G‑d (and display said loyalty) all of the time.

The Maharsha goes on to explain the significance of the symbols. Man was given a body to enable him to ‘do’ – to perform positive actions – and, consequently, to fulfill Anochi. Therefore, the quantity of mitzvos (bell ringers or light switches) was set to correspond with the quantity of parts of the body. The most vital human organ is the heart and every other organ is subordinate to it. Therefore, says Maharsha, the heart represents the parent mitzvah of Anochi that we heard directly from G-d and all the other organs represent the physical manifestations of Anochi, i.e., the 247 positive mitzvos that we heard from Moshe.

On the flipside (literally), the negative mitzvos are represented by the number of days in the solar year. This is because the observance of Lo Yihiyeh Lecha and negative mitzvos is fulfilled when we have the opportunity and temptation to transgress them. G-d empowered our yetzer harah, also called the Satan (Bava Bathra 16a), to present us with ample opportunity to transgress. This is actually for our benefit as in this way we can ‘ring the bell’ of Emunah by, technically, doing nothing. The Hebrew term השטן (the Satan) has a numerical value of 364. This is because the Satan is empowered to test our Loyalty 364 days a year. Only one day is his power restrained, Yom Kippur. On Yom Kippur almost all physical activities are prohibited and we focus on refraining from all of the negative mitzvos on the list. This is the purest manifestation of the Lo Yihiyeh Lecha side of the Loyalty mitzvah. By restraining ourselves on the Yom Kippur we make a clear declaration (ring the bell) of Lo Yihiyeh Lecha and in this way we likewise merit a share in Olam Habah. Since Hashem’s Lo Yihiyeh Lecha is equivalent to all of Moshe’s 364 negative mitzvos, when we observe Lo Yihiyeh Lecha on Yom Kippur it is considered as if we observed all 364 earthly prohibitions (which, in effect, we have) and thus we are atoned for the failed opportunities that transpired throughout the year.

With this in mind, the Maharsha offers an explanation to a puzzling passage in masechet Eruvin (13b). The gemara relates that the students of Shammai and the students of Hillel debated (for 2 ½ years) the issue of whether it is more ‘convenient’ for Man to have been created or more convenient to not have been created. The gemara resolves that they ‘counted’ and concluded that it would be more convenient for Man to not have been created and now that he is created, he should scrutinize his actions.

The questions abound: What is the crux of the argument? What is meant by the adjective “more” and what is meant by the term “convenient”? What was counted and how does that resolve the issue? (Note - The classical interpretation is that they simply took a vote and concluded as they did based on the opinion of the majority. The notion that a deep philosophical issue is resolved based on how many members of either party showed up to the plenum on that day is a bit difficult to digest, especially if the vote fell squarely along party lines.) And, most vexing: if the merciful G-d created Man and said “and behold it is very good” (Breishis 1:31) then is it not obvious that being created is to our advantage?

Says Maharsha that in line with our discussion we can explain it as follows. From G-d’s vantage point there is only one two-sided mitzvah - Loyalty to G-d (Emuna) – which can be achieved via either of two approaches: action, by fulfilling Anochi, or inaction, by observing Lo Yihiyeh Lecha.

Clearly, if Man was not created, he would be incapable of the Anochi aspect though he would excel at observing Lo Yihiyeh Lecha (see Note at the end of this paragraph). The observing of Lo Yihiyeh would be quite convenient. Conversely, if he is created, he now has the opportunity to fulfill Anochi but is likewise vulnerable to transgress on prohibitions and negate Lo Yihiyeh Lecha. In this case, only the Anochi aspect is convenient.

Each situation has a gain and a risk. The debate centers around which of the two positions is comparatively the “more convenient” approach of achieving Loyalty.

(Note - I must postulate that the intention here is not to say that Man would not be created at all, but rather, that he would exist without any physical form. This would help to alleviate the obvious question as to how is it possible for Man to be virtuous in his observance of Lo Yihiyeh Lecha if he does not exist?)

To resolve the dilemma, the group took a rather mathematical approach – they simply counted and compared the quantity of positive mitzvos versus the quantity of negative mitzvos to determine what are the true ‘odds’. The resulting tabulation was, as we know, 365 negative mitzvos versus 248 positive ones. This means that for every two opportunities that we have to earn paradise we have close to three opportunities to botch it up. Not such favorable odds. Based on this calculation, the group concluded that it would be more convenient for Man to have not been created because, in that condition, it would be a cinch to observe the numerous negative mitzvos although he is thereby hindered from performing any positive ones. The fact that he is created into a physical form is not a convenience as the odds are not in his favor. Therefore, now that he is created, his only recourse is to overcome the odds by “scrutinizing his actions”, i.e., by capitalizing on his ability to perform actions and focusing those actions on those that fulfill Anochi.

With this, the Maharsha goes on to interpret the pasuk (Shir HaShirim 5:2), “I am asleep, yet my heart is awake.” (אני ישנה ולבי ער)

Ani yeshaina – I am asleep. We would be at an advantage were we to be asleep – i.e., not physically created – because, in that way we would be in full compliance of the 365 negative mitzvos. Maharsha notes that the numerical value of ישנה (asleep) is 365.

V’Libi ehr – yet my heart is awake. Maharsha quotes a Midrash on this pasuk:

Says Rabbi Chiya bar Abba: From where do we know that the Holy One is the heart of Israel? As the pasuk states (Tehillim 73:26), “The rock of my heart and my portion is G-d”.

In G-d’s realm there is but one mitzvah, the positive side of which, Anochi Hashem, is represented by the heart of the human body which is the root of vitality for all of the other organs. As Man was indeed created, he must activate his heart, i.e., scrutinize his actions to fulfill Anochi.

We now have a clearer understanding – the chareidi understanding – of the Talmudic edict רחמנא ליבא בעי - “The Holy One requests the heart.” The heart represents the sole positive mitzvah from G-d’s vantage point and likewise translates into all of the positive mitzvos in our physical world. To be a “good Jew at heart” one must focus his actions toward fulfilling Anochi and ‘beating the odds’. And he must undertake those actions for, if not, it would be more convenient if he were not created.

Finally, the Maharsha offers his explanation to the ensuing lines of the Talmud which states that David reduced the number to eleven, Yeshaya reduced it to six, Michah to three, Yeshaya again to two, and, ultimately, Chabakuk reduced it to one.

He says that we now understand that every physical mitzvah is merely a method of fulfilling Anochi and that any individual one is equally capable of achieving this goal and conferring the doer with a share in Olam Haba. Nevertheless, not all the mitzvos are equally accessible as some only apply to certain classes (e.g., Cohen or Levi), to particular callings (e.g., farmers, landowners, moneylenders, employers), to the different genders, and at specified times (e.g., day or night, festivals, Shmitta and Jubilee, etc.)

As such, King David endeavored to isolate those mitzvos that are accessible to all people at all times and to package them into categories to facilitate the individual to find at least one convenient mitzvah by which to merit Eternity. He compiled eleven categories. Subsequently, Yeshaya merged them into six categories that are more rudimentary and that every human being is expected to uphold. Michah was able to further glean the list into three fundamentals: doing justice, loving kindness, and behaving modestly before G-d. Yeshaya further presents that of these three, the two that involve inter-human relations are the primary ones. Finally, comes Chabakuk and brings us right back to where we started; that all of the mitzvos are actually exercises in one grand undertaking: Emunah – faith and loyalty to G-d – and that this endeavor is in affect for all Jews at all times.

End of Part 1.

Chag Sameach!!!

What about the Holocaust, WHAT ABOUT THE HOLOCAUST?

Note - This post is a response to a comment in my previous post Deja Vu in the Clouds. Please read that one first.

This coming Thursday is May 6. And this coming Friday is 23 Iyar. (הבעל"ט). In 1945 these two dates came on the same day.

That's the day that my father, LOY"T, was liberated from Ebensee. That was 65 years ago this week. Here's what I wrote about it in my book (One Above and Seven Below, p. 272-3):

As the Allied Forces closed in, the SS liquidated the satellite camps (and most of the inmates) and they herded the survivors and marched west. The survivors from that region were concentrated at a camp named Ebensee. I have seen photos and have read accounts about Ebensee. It can only be described as the land of the living dead (though there was no shortage of dead that did not happen to be living). By the time my father arrived, in the last weeks of the war, it was total chaos. Very few guards, no work, no food, no room to sleep, nothing but starvation, sickness, and death.

But - it was spring. The guns could be heard and the planes could be seen. For the living there was the dream of imminent liberation. And for the religious, there was G-d. On May 5, 1945 a flag was hung from the watchtower to signify that it was over. The next day my father, 15 years old, stood holding the hand of Rabbi Yehoshua Grunwald, the Rebbi of Chust, as they watched the American tanks roll in.

Shortly before the liberation, one prisoner came across a shel yad from a pair of tefillin. The shel yad was conveyed to the most prominent religious spiritual leader that was present, the Rebbi of Chust. He concealed this treasured find until the day of liberation a short time later. On the day of liberation the Allied Forces brought in a mobile field kitchen and prepared a meal of meat and rice. Two lines quickly formed - a long line at the kitchen waiting for a ration of the hearty food and a much shorter line in front of the Rebbi of Chust waiting to say the blessing and don the shel yad. My father stood on the short line. It seems that the food was too rich for the undernourished systems of most of the inmates. My father relates that many people who partook of the offerings of the long line began to die. Many others who partook of the offerings of the short line began to live.

A little more than 15 years ago, I asked my father how he felt right after liberation when his parents were gone and he was released from Gehinom. He answered: "I felt like I have the whole world open in front of me."

He was young and, despite the atrocities that he witnessed and experienced, he was spared much of the sufferring of so many others. He was from the Carpathian sector that wasn't evacuated to the concentration camps until 1944. He was too young to have been married so he didn't lose a spouse or children and the two sisters that he had before the war (there were no other siblings) survived as well. His parents were gone, his past was shattered, but he knew one thing: There is no point looking back. Only forward. And there was a whole open world in front of him.

Exactly 15 years ago, he made a grand Kiddusha Rabba on Shabbos to commemorate the 50th anniversary of his liberation. There are 7 of us children (3 were married at the time with a combination of 12 grandchildren. Now there are - בלע"ה - more than 35 grandchildren and some great grandchildren en route) and he wanted all 7 of us to say a few words.

When my turn came, I was at a total loss. But I kept thinking about what he told me a short while earlier: "I felt like I have the whole world open in front of me." And so I spoke out the gemara at the very end of masechet Makkos (24b):

שוב פעם אחת היו עולין לירושלים כיון שהגיעו להר הצופים קרעו בגדיהם כיון שהגיעו להר הבית ראו שועל שיצא מבית קדשי הקדשים התחילו הן בוכין ור"ע מצחק אמרו לו מפני מה אתה מצחק אמר להם מפני מה אתם בוכים אמרו לו מקום שכתוב בו והזר הקרב יומת ועכשיו שועלים הלכו בו ולא נבכה אמר להן לכך אני מצחק דכתיב ואעידה לי עדים נאמנים את אוריה הכהן ואת זכריה בן יברכיהו וכי מה ענין אוריה אצל זכריה אוריה במקדש ראשון וזכריה במקדש שני אלא תלה הכתוב נבואתו של זכריה בנבואתו של אוריה באוריה כתיב לכן בגללכם ציון שדה תחרש [וגו'] בזכריה כתיב עוד ישבו זקנים וזקנות ברחובות ירושלם עד שלא נתקיימה נבואתו של אוריה הייתי מתיירא שלא תתקיים נבואתו של זכריה עכשיו שנתקיימה נבואתו של אוריה בידוע שנבואתו של זכריה מתקיימת בלשון הזה אמרו לו עקיבא ניחמתנו עקיבא ניחמתנו:

On another occasion they were going up to Jerusalem. When they reached Mt. Scopus they rent their garments. When they reached the Temple Mount they saw a fox scurrying from the place of the Holy of Holies. They all began to weep and Rabi Akiva began to laugh. They said to him (Rabi Akiva): Why do you laugh? He said to them: Why do you weep? They said to him: The place upon which it states, "And the non-Kohen who approaches must die" and now it is overrun with foxes and we ought not weep? He responded: This is the reason that I laugh. It states (in Yeshaya) "And I will have testify for me trustworthy witnesses - Uriah the Kohen and Zecharia son of Yevarchihu..." How can Uriah be mentioned with Zecharia? Uriah lived during the first Temple and Zecharia lived during the second Temple! But rather the scripture is equating the prophecy of Zecharia to the prophecy of Uriah. By Uriah it is written: "Therefore because of you, Zion will be plowed as a field..." and by Zecharia it is written: "There will yet again be elderly men and elderly women dwelling in Jerusalem..." As long as the prophecy of Uriah has not been fulfilled, I was afraid that the prophecy of Zecharia may likewise not be fulfilled. Now that I see the prophecy of Uriah was fulfilled, it is certain that the prophecy of Zecharia will be fulfilled.

And they said to him: Akiva has consoled us. Akiva has consoled us.

I was not brought up under the shadow of the Holocaust. When I was very little, I was told that Daddy was born in Europe and he "escaped" during WW II and his parents were killed.

When I was 8 years old we took our first trip to Eretz Yisrael and my mother took us to Yad Vashem. That's when I learned about the Holocaust.

And later on I started paying attention to what goes on in shul and I started listening to the weekly parsha. And I listened during Parshas Bechukosai (this week's parsha, BTW) and parshas Ki Savo when they read about the tochacha. And I said to myself, "That sounds just like the Holocaust!" Whoever wrote the Torah knew in advance that there was going to be a Holocaust. The Torah is REAL. Moshe is REAL.

G-d is REAL!

The prophecy of Uriah is real and the prophecy of Zecharia is real and parshat Ki Savo is real and parshat Nitzavim is real.

What about the Holocaust? WHAT ABOUT THE HOLOCAUST?

The Holocaust was our deepest tragedy, but it was also one of our greatest gifts. Because the children of the Holocaust have a Holocaust to tell them that what the Torah says will happen is what will happen. Since the churban habayis, no modern generation had a Holocaust to give us emunah in the Torah. But our generation has it.

And Rabi Akiva - and my father -tell us that we are allowed to laugh.