The Ultimate Guarantee
The Parsha opens with the mitzvah of Bikkurim ? once the Jewish people entered the Land of Israel and conquered it, farmers were to bring the first fruits of their crops to the Temple in Jerusalem and give them to the priest. Upon doing so, the farmer would recite a text (which appears in the Parsha) containing a brief description of Jewish history and a plea for Divine mercy for Israel: ?G-d took us out of Egypt with a strong hand and with an outstretched arm? He brought us to this place, and He gave us this Land, a Land flowing with milk and honey. And now, behold! I have brought the first fruit of the ground that You have given me, O G-d!? Gaze down from Your holy abode, from the heavens, and bless Your people Israel, and the ground that You gave us, as You swore to our forefathers, a Land flowing with milk and honey (Chap. 26, verses 8-10, 15).? The Midrash (Bereishit Rabba 1:4) quotes Rabbi Huna in the name of Rabbi Matna as saying that Bikkurim is one of three mitzvahs in whose merit the world itself was created.
The Question:
What is so special about the mitzvah of Bikkurim?
The Answer:
The Shem MiShmuel (Rabbi Shmuel Bornstein, Rebbe of Sochachev, 1855-1927) says that the answer lies in a comment of the Zohar regarding the farmer?s declaration. The Zohar (2:79b) says, ?They need to show and to concede that only because of Divine righteousness do they merit all this and dwell in the Land. He brought them into this Land, provided them with all of this goodness. This is why they must say all of these things to the priest? because he represents the righteousness of G-d.? The Shem MiShmuel therefore says that, according to the Zohar, the function of Bikkurim is to emphasize to the individual that his very existence in the Land of Israel is dependent not on his own merits, but on G-d?s kindness and mercy. By compelling a person to stand before the priest and verbalize his reliance on G-d, the ritual of Bikkurim drives home this fundamental point. And, as the Shem MiShmuel notes, this very same idea is applicable to the purpose of creation as well ? which is that mankind must realize and acknowledge that he was created and exists only because of G-d?s beneficence. Hence, when the Midrash states that Bikkurim is one of the mitzvahs in whose merit the world was created, it is saying that the concept behind the mitzvah is the same as that behind Creation itself.
The Lesson:
Israel?s military prowess has long been a matter of tremendous national pride, and justifiably so. Outnumbered and outgunned, Israel?s military forces have nevertheless succeeded in fending off hostile Arab armies for more than five decades, enabling the State of Israel to grow and prosper. After two thousand years of living at the mercy of other nations, the Jewish people were blessed with the ability to establish a Jewish army, an army of their own that would look after their own interests, first and foremost. In the process, however, some people have sadly forgotten who the nation?s ultimate guarantor is: G-d.
Judaism, of course, believes not in passively waiting for miracles to occur, but, a s human beings, we are obligated to invest our own efforts and to do whatever is within our own powers to protect ourselves. Yet even as we undertake our necessary activities, it is essential that we bear in mind that the final outcome emanates from G-d. As we saw above, the farmer may plow the earth, plant the seeds, water the crops, cultivate and care for them, but when he brings the first fruits to the Temple, he must stand before the priest and acknowledge that the end result of his labors ? the produce he has harvested - is all a blessing from above.
Similarly, it is time for all of us to recognize that the rebirth of the Jewish people in its own Land and the building of the State of Israel, are in fact expressions of G-d?s mercy and righteousness toward us. Though we cannot bring Bikkurim today because the Temple has not yet been rebuilt, we can at least recall the lesson of this crucial commandment, and always remember that it is not because of our merit alone that we are here ? but because G-d Himself has made it possible.
Setting An Example
Later in the Parsha, Moshe warns the Jewish people that once they enter the Land of Israel, they must be scrupulous in fulfilling G-d?s commandments, which will result in abundant blessings for the nation. If, however, they violate G-d?s laws, then they will suffer a series of frightening curses that are spelled out in the Parsha. In the section listing the blessings, the Torah states, ?G-d will confirm you for Himself as a holy people, as He swore to you, if you observe the commandments of the L-rd your G-d and you walk in His ways. Then all the peoples of the earth will see that the Name of the L-rd is proclaimed over you, and they will be in awe of you [lit. ?from you?; ?Mimeka? in Heb.] (Chap. 28, verses 9-10).?
The Question:
What does the Torah mean when it says that the nations of the world will revere Israel and see that G-d?s Name is proclaimed over it?
The Answer:
The Vilna Gaon (cited in the book Torah Treasures) answers by quoting the Sages, who say that the task of a Jew in this world is to emulate G-d?s traits ? just as He is kind and merciful, so too must we be kind and merciful. By conducting themselves in this manner, the Jewish people set an example for the rest of mankind, demonstrating to them the meaning of true faith in G-d and the efficacy of the Torah in refining one?s character. In light of this, says the Gaon, we can now understand the verse?s meaning: the nations will see how the Jewish people are living an elevated and noble existence and this will open their eyes and illuminate for them the true nature of spirituality (and, as the verse says, ?they will be in awe?). Additionally, notes the Gaon, the last word of the verse ? ?Mimeka? in Hebrew ? means ?from you?, which indicates that it is thanks to the Jewish people that the nations come to recognize G-d as the one, true Deity. Thus, if the Jewish people fulfill G-d?s will and merit His blessings, they will serve as a shining example of piety and holiness for the rest of the world.
The Lesson:
When the nations of the world gathered in Durban this past week for the World Conference on Racism, they found nothing better to do with their time than to argue over how best to excoriate Israel. Untold hours were spent in careful negotiations over what level of invective to hurl at the Jewish state. Terms such as ?racist?, ?colonialist? and ?ethnic cleansing? were bandied about, as Israel was accorded less respect than even the most vile of pariah states. With a few scant exceptions, the nations of the world convened and pointed a collective finger at Israel. They did not marvel at the Jewish state?s willingness to take in millions of immigrants from around the world, nor did they express admiration for the vibrant democracy that Israel has succeeded in creating on the shores of the Mediterranean. It is especially ironic that the Christian and Muslim nations of the world would dare to preach to Israel about morality, when it is Judaism that serves as the basis for their own faiths. As the Vilna Gaon said, it is ?Mimeka?, it is from us, the Jewish people, that the nations have come to recognize the one, true G-d. Yet there is no gratitude in their voices, there is no appreciation for all that the Jews have done throughout history to benefit mankind and elevate it.
However, as we saw above, the Torah has promised us that we will one day serve as a model society for the entire world to see and that the nations will yet look upon us not with hatred or antipathy, but with awe and reverence. That, however, is contingent on our behavior, for the Parsha makes clear that the blessings will certainly come, but only if we earn them by fulfilling G-d?s will. The disgust emerging from Durban will eventually be transformed into delight, of that we can be sure. It is now up to each of us to turn that hope into a reality.
The Parsha opens with the mitzvah of Bikkurim ? once the Jewish people entered the Land of Israel and conquered it, farmers were to bring the first fruits of their crops to the Temple in Jerusalem and give them to the priest. Upon doing so, the farmer would recite a text (which appears in the Parsha) containing a brief description of Jewish history and a plea for Divine mercy for Israel: ?G-d took us out of Egypt with a strong hand and with an outstretched arm? He brought us to this place, and He gave us this Land, a Land flowing with milk and honey. And now, behold! I have brought the first fruit of the ground that You have given me, O G-d!? Gaze down from Your holy abode, from the heavens, and bless Your people Israel, and the ground that You gave us, as You swore to our forefathers, a Land flowing with milk and honey (Chap. 26, verses 8-10, 15).? The Midrash (Bereishit Rabba 1:4) quotes Rabbi Huna in the name of Rabbi Matna as saying that Bikkurim is one of three mitzvahs in whose merit the world itself was created.
The Question:
What is so special about the mitzvah of Bikkurim?
The Answer:
The Shem MiShmuel (Rabbi Shmuel Bornstein, Rebbe of Sochachev, 1855-1927) says that the answer lies in a comment of the Zohar regarding the farmer?s declaration. The Zohar (2:79b) says, ?They need to show and to concede that only because of Divine righteousness do they merit all this and dwell in the Land. He brought them into this Land, provided them with all of this goodness. This is why they must say all of these things to the priest? because he represents the righteousness of G-d.? The Shem MiShmuel therefore says that, according to the Zohar, the function of Bikkurim is to emphasize to the individual that his very existence in the Land of Israel is dependent not on his own merits, but on G-d?s kindness and mercy. By compelling a person to stand before the priest and verbalize his reliance on G-d, the ritual of Bikkurim drives home this fundamental point. And, as the Shem MiShmuel notes, this very same idea is applicable to the purpose of creation as well ? which is that mankind must realize and acknowledge that he was created and exists only because of G-d?s beneficence. Hence, when the Midrash states that Bikkurim is one of the mitzvahs in whose merit the world was created, it is saying that the concept behind the mitzvah is the same as that behind Creation itself.
The Lesson:
Israel?s military prowess has long been a matter of tremendous national pride, and justifiably so. Outnumbered and outgunned, Israel?s military forces have nevertheless succeeded in fending off hostile Arab armies for more than five decades, enabling the State of Israel to grow and prosper. After two thousand years of living at the mercy of other nations, the Jewish people were blessed with the ability to establish a Jewish army, an army of their own that would look after their own interests, first and foremost. In the process, however, some people have sadly forgotten who the nation?s ultimate guarantor is: G-d.
Judaism, of course, believes not in passively waiting for miracles to occur, but, a s human beings, we are obligated to invest our own efforts and to do whatever is within our own powers to protect ourselves. Yet even as we undertake our necessary activities, it is essential that we bear in mind that the final outcome emanates from G-d. As we saw above, the farmer may plow the earth, plant the seeds, water the crops, cultivate and care for them, but when he brings the first fruits to the Temple, he must stand before the priest and acknowledge that the end result of his labors ? the produce he has harvested - is all a blessing from above.
Similarly, it is time for all of us to recognize that the rebirth of the Jewish people in its own Land and the building of the State of Israel, are in fact expressions of G-d?s mercy and righteousness toward us. Though we cannot bring Bikkurim today because the Temple has not yet been rebuilt, we can at least recall the lesson of this crucial commandment, and always remember that it is not because of our merit alone that we are here ? but because G-d Himself has made it possible.
Setting An Example
Later in the Parsha, Moshe warns the Jewish people that once they enter the Land of Israel, they must be scrupulous in fulfilling G-d?s commandments, which will result in abundant blessings for the nation. If, however, they violate G-d?s laws, then they will suffer a series of frightening curses that are spelled out in the Parsha. In the section listing the blessings, the Torah states, ?G-d will confirm you for Himself as a holy people, as He swore to you, if you observe the commandments of the L-rd your G-d and you walk in His ways. Then all the peoples of the earth will see that the Name of the L-rd is proclaimed over you, and they will be in awe of you [lit. ?from you?; ?Mimeka? in Heb.] (Chap. 28, verses 9-10).?
The Question:
What does the Torah mean when it says that the nations of the world will revere Israel and see that G-d?s Name is proclaimed over it?
The Answer:
The Vilna Gaon (cited in the book Torah Treasures) answers by quoting the Sages, who say that the task of a Jew in this world is to emulate G-d?s traits ? just as He is kind and merciful, so too must we be kind and merciful. By conducting themselves in this manner, the Jewish people set an example for the rest of mankind, demonstrating to them the meaning of true faith in G-d and the efficacy of the Torah in refining one?s character. In light of this, says the Gaon, we can now understand the verse?s meaning: the nations will see how the Jewish people are living an elevated and noble existence and this will open their eyes and illuminate for them the true nature of spirituality (and, as the verse says, ?they will be in awe?). Additionally, notes the Gaon, the last word of the verse ? ?Mimeka? in Hebrew ? means ?from you?, which indicates that it is thanks to the Jewish people that the nations come to recognize G-d as the one, true Deity. Thus, if the Jewish people fulfill G-d?s will and merit His blessings, they will serve as a shining example of piety and holiness for the rest of the world.
The Lesson:
When the nations of the world gathered in Durban this past week for the World Conference on Racism, they found nothing better to do with their time than to argue over how best to excoriate Israel. Untold hours were spent in careful negotiations over what level of invective to hurl at the Jewish state. Terms such as ?racist?, ?colonialist? and ?ethnic cleansing? were bandied about, as Israel was accorded less respect than even the most vile of pariah states. With a few scant exceptions, the nations of the world convened and pointed a collective finger at Israel. They did not marvel at the Jewish state?s willingness to take in millions of immigrants from around the world, nor did they express admiration for the vibrant democracy that Israel has succeeded in creating on the shores of the Mediterranean. It is especially ironic that the Christian and Muslim nations of the world would dare to preach to Israel about morality, when it is Judaism that serves as the basis for their own faiths. As the Vilna Gaon said, it is ?Mimeka?, it is from us, the Jewish people, that the nations have come to recognize the one, true G-d. Yet there is no gratitude in their voices, there is no appreciation for all that the Jews have done throughout history to benefit mankind and elevate it.
However, as we saw above, the Torah has promised us that we will one day serve as a model society for the entire world to see and that the nations will yet look upon us not with hatred or antipathy, but with awe and reverence. That, however, is contingent on our behavior, for the Parsha makes clear that the blessings will certainly come, but only if we earn them by fulfilling G-d?s will. The disgust emerging from Durban will eventually be transformed into delight, of that we can be sure. It is now up to each of us to turn that hope into a reality.