Don't think that you are the only one who accentuates the negative; it must be a Jewish tradition, because Hashem does it, too.
In our parsha, there are three times as many p'sukim that deal with the misfortunes that can befall us, G-d forbid, if we fail to maintain our relationship with Hashem, as there are p'sukim that outline the blessings bestowed on us when we live G-d's lifestyle.
But what blessings these are, summing up all our aspirations in just ten verses. Prosperity, plenty, peace, the Shechina in our midst, the Bet HaMikdash - all these brachot are not only rewards in and of themselves. Their primary purpose is to "free us up" to grow spiritually, with no impediments in our way. With no financial or security worries, we will have the peace of mind and "leisure" time to focus more fully on our neshamot.
As we know so well, peace is that elusive blessing par excellence. Yet, mysteriously, the bracha is split over two verses: First, we are promised, "You will dwell securely in your Land"; then, G-d tells us: "I will provide peace in the Land." I don't get it! If there is security, is there not peace? Why two separate promises for the same thing?
One simple answer is that security does not always equal peace. There can be a "balance of fear" between enemies, who are afraid to attack each other, even for decades at a time (as we now have with our own "neighbors"), yet that is a far cry from true peace. Real peace is not a cease-fire, not a stand-off, not a lull in the fighting, which may disappear at any moment. Real peace is respect and trust between partners, a spirit of cooperation that makes each side stronger.
But Rabbi S. R. Hirsch teaches that ideal peace has another dimension. First, there must be peace between Jews, a deep feeling of love and camaraderie between each of us who inhabit this great and diverse Land. This will lead to an inner peace, a feeling deep within us that we have purpose, meaning, holiness.
The only way to arrive at this level of peace is through our strengthening of the bond between ourselves and Hashem, through absorbing the "light of Torah", which grants us an "inner glow" of sublime satisfaction. It goes "peace by peace": If you love your fellow Jew, if you love yourself, others will invariably love you, too.
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Rabbi Weiss is Director of the Jewish Outreach Center of Ra?anana.
In our parsha, there are three times as many p'sukim that deal with the misfortunes that can befall us, G-d forbid, if we fail to maintain our relationship with Hashem, as there are p'sukim that outline the blessings bestowed on us when we live G-d's lifestyle.
But what blessings these are, summing up all our aspirations in just ten verses. Prosperity, plenty, peace, the Shechina in our midst, the Bet HaMikdash - all these brachot are not only rewards in and of themselves. Their primary purpose is to "free us up" to grow spiritually, with no impediments in our way. With no financial or security worries, we will have the peace of mind and "leisure" time to focus more fully on our neshamot.
As we know so well, peace is that elusive blessing par excellence. Yet, mysteriously, the bracha is split over two verses: First, we are promised, "You will dwell securely in your Land"; then, G-d tells us: "I will provide peace in the Land." I don't get it! If there is security, is there not peace? Why two separate promises for the same thing?
One simple answer is that security does not always equal peace. There can be a "balance of fear" between enemies, who are afraid to attack each other, even for decades at a time (as we now have with our own "neighbors"), yet that is a far cry from true peace. Real peace is not a cease-fire, not a stand-off, not a lull in the fighting, which may disappear at any moment. Real peace is respect and trust between partners, a spirit of cooperation that makes each side stronger.
But Rabbi S. R. Hirsch teaches that ideal peace has another dimension. First, there must be peace between Jews, a deep feeling of love and camaraderie between each of us who inhabit this great and diverse Land. This will lead to an inner peace, a feeling deep within us that we have purpose, meaning, holiness.
The only way to arrive at this level of peace is through our strengthening of the bond between ourselves and Hashem, through absorbing the "light of Torah", which grants us an "inner glow" of sublime satisfaction. It goes "peace by peace": If you love your fellow Jew, if you love yourself, others will invariably love you, too.
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Rabbi Weiss is Director of the Jewish Outreach Center of Ra?anana.