"Rejoice and Be Happy on Simchat Torah" - On the Difference Between Joy (Sasson) and Happiness (Simcha)

 

Simcha is present on the occasion of the beginning or the renewal of something which makes man happy; sasson is present when that something reaches positive completion, as per "Happy in their going out, and rejoicing upon arrival" - when they [celestial sources of light] go out to shed light upon the earth, they are happy; when they reach the west, having completed their beneficial activity, they are joyful... . This being the case, why, in reference to Simchat Torah, do we first say "Rejoice" and afterwards "Be happy"? It is because these commands are said after the reading of the Torah; we complete the Torah cycle, and immediately begin again from Bereishit. Therefore we say "Rejoice" upon the completion and "Be happy" on the new beginning.

 (Brought in "Taamei Haminhagim (Mekorey Ha'dinim) attributed to the Gaon of Vilna)

 

 

TO BEGIN FROM BEREISHIT - 'HADRAN' FOR OUR FIFTH YEAR

With this issue we complete the fifth cycle of "Shabbat Shalom". Already at the outset, we sensed that the messages conveyed in our pages express a Torah and Zionist set of priorities different from that of many other pages distributed in synagogues. Today, as Israeli society copes with brutal terror, positions become more extreme, and occasionally our writings arouse strong opposition. Together with this, we are happy to see that our readers show interest in the Torah thoughts we publish, and often pen their reactions. Sometimes it is difficult to draw the line between imparting Torah messages which deal with actual moral dilemmas, and slipping into issues of a political nature. Readers' reactions have taught us the importance of carefully maintaining a clear demarcation between the pure Torah discussion, and practical ramifications, subject to disagreement, which deserve a different podium. We fervently hope that other Parashat Hashavua publications will also be careful to enforce such separation.

As we send this issue to print, we wish to thank all who have made possible its existence and distribution of "Shabbat Shalom" for this past year:

To my associates on the editorial board and on the "Netivot Shalom" Moatza, for the assistance and encouragement...

To Miriam Fine for her devoted work in organizing the work of the staff...

To Dov Avramson, Tomer Albegli, Mordcai Beck, and Nurit Berechiya for the opening page hermeneutic illustrations...

To Perry Zemak for the graphic editing...

To Kadish Goldberg for translations...

To Graphos-Print for the printing...

To the Moriah Fund, the Lawrence Tisch family, and many supporters in Israel and abroad for their contributions which made our activity possible...

To all the writers and readers here and throughout the world.

Chazak chazak v'nitchazek!

 Pinchas Leiser - Editor

 

 

MOSHE AND MOSHE'S SHADOW

Ariel Rathaus

 

The closing passages of Parashat "V'zot Haberacha", devoted to the demise of Moshe our teacher, are marked by a unique blend of contrasting tones.

On the one hand, there is the marked tendency of praise and appreciation for a great leader, unsurpassed among mortals, the man whose "eyes were undimmed and his vigor unabated"; but on the under hand there is clear intention to show that this great man was a man and no more than that. Not only did he die. In some respects his fate was more cruel than that of simpler people, of lesser value. He did not enter Eretz Yisrael, but saw it from afar. He did not even merit that consolation which men usually have - to buried in a known place so that those dear to him can visit; God buried him in the valley, "and no man knows his burial place until this very day."

In the light of this double tone (great esteem and setting of boundaries) we can perhaps understand the seemingly strange explication which the midrash offers for the familiar passages which end the Torah: "Never again did there arise in Israel a prophet like Moshe - whom the Lord singled out, face to face." (Devarim 34:10)

Literally understood, this passage is an unambiguous statement about the absolute spiritual superiority of Moshe, our mentor. But surprisingly, there were masters of midrash who utilized it to diminish his greatness, to blur his spiritual uniqueness, and to compare him with other Biblical persona. In the Bavli, Tractate Rosh Hashana, we find a controversy between Rav and Shmuel regarding Moshe's wisdom. One of the two maintains that no man ever reached the level of Moshe, as per the plain meaning of the passage under discussion, whereas the other believes that there was a person who was as wise as the greatest of the prophets; this was Kohellet, and the passage "Never again did there arise in Israel a prophet like Moshe" is to be understood thus: "Amongst prophets there did not arise, but among kings - there arose". (Ibid. 21b).

The Sifri (end of Parashat V'zot Haberacha) expounds in similar Midrashic fashion, but this time the subject is not levels of wisdom, but prophecy itself. The man who reached Moshe's level was Bil'am: "In Israel there arose no prophet - but among the nations there did arise, and who was that? Bil'am son of Be'or." The author of this midrash does mention three differences between the prophecy of Moshe and that of Bil'am, (a parallel version in Bemidbar Rabbi, Parsha 14, 34, notes six differences) but basically there is a surprising comparison between the prophecy of Moshe ben Amram, the choicest of God, and that of Bil'am ben Be'or - that gentile who blessed Israel against his will, and whose sharpness of sight compared poorly even in comparison with his ass.

This daring comparison disturbed our sages throughout the ages in no small degree. A clear example of dissatisfaction with it are the blunt words of Rabbi Yitchak Armaah (author of the "Akeida"), which express shock at the very idea that someone should seek to compare purity with impurity (and therefore he attempted to explain away the midrash in a convoluted way): "This statement is one of most inherently frightening, and it is also contradicted by their well-known and accepted teachings" ("Akeidat Yizchak" Balak, Chapter 280). As a rule, the solution offered to the astonishment aroused by the midrash is hidden in a fine distinction between true prophecy - for the name of Heaven - and "wicked" prophecy, which is nurtured by the forces of evil, actually a act of "black magic". Similar explanation is found Kabalistic literature, but it also appears in non-mystical speculative texts, such as the Ephodi commentary to the "Guide for the Perplexed" (Book II, chapter 35): "Just as Moshe our teacher, of blessed memory, reached the level of true prophetic perfection, so did Bil'am reach that occult perfection of which man is capable, but not prophetic perfection."

In later generations we find a most impressive, descriptive, and penetrating adaptation of these ideas by Rabbi Boruch Halevi Epstein, author of "Torah Temima", describing the way this puzzling midrash was explained in the Volozhin Yeshiva:

" ... When I studied in the great academy of the Volozhin community, I heard there a forceful explanation of this drasha [the comparison between the prophecies of Moshe and Bil'am - A. R.] transmitted in the name of the illustrious Reb Hayyim of Volozhin. The explanation finds an analogy in the eagle and the bat. Both know when the sun rises and when it sets, but their respective points of view are diametrically opposed. It is known that the nature of the eagle is that it loves the rays of the sun, and that at night its eyes are weak. In contrast, the bat is happy only at night, in the dark; he fears the light of day. Therefore, they are both aware of the sun's return, but the purpose of their knowing is different. The eagle knows so that he can awake, see light and life; the bat knows in order to hide himself. On the other hand, when the darkness of night arrives, they are again both aware, but the eagle knows in order that he may hide, the bat knows so that can wake up). (Torah Temima, end of V'zot Haberacha)

In this analogy, attributed to Reb Hayyim of Volozhin, the basic symbolism in the contrast between the bird of light, the eagle, and the night creature, the bat, leaves no doubts as to the nature of the relationship between the Israelite prophet and the gentile prophet. True, the midrash compares the two, but it does so in the manner in which we sometimes compare between complete opposites. It is clear that, according to this approach, Bil'am's relationship to Moshe is that of the film negative to the photographic print; Bil'am is Moshe's shadow, the wicked twin or double who is nurtured by the forces of darkness and impurity, just as Moshe is nurtured by the powers of light and purity.

This explication of the midrash is not the only one possible, of course. On the contrary, it seems that the opposite view, that which reads the comparison between the two characters as an admission of Bil'am's true prophetic powers, can be equally supported by texts. The midrash "Bemidbar Rabba" specifically states that God wished "that the nations of the world have no excuses - 'had we a prophet such as Moshe, we would have worshipped The Holy One, Blessed Be He'. And what prophet did they have who was the equal of Moshe? Bil'am ben Beor." In other words, Bil'am was sent to the nations as a true prophet, in order to lead them to repentance; he was a "prophet like Moshe", and not a representative of the forces of darkness.

This tendency towards a positive appraisal of Bil'am stands out in another midrash, quoted in Tractate Zevachim (116a):

" ... When Torah was given to Israel, His voice reached all ends of the earth, and all the idolatrous kings trembled in their palaces, and they recited songs of praise, as is written, "In His palace everything says 'Glory'". They all came to Bil'am the wicked and said to him: What is this voice of the masses which we have heard? ... He answered: He has a precious treasure in His treasury, which has been in His keeping 974 generations before the creation of he world, and He desired to give it to His sons, as is written,: The Lord will give strength to his people". Immediately they all sang out: "The Lord will bless his people with peace."

Here Bil'am clearly moves out of the shadows, and approaches the light of Moshe. True, he is commonly called "Bil'am the Wicked", but in effect his task was similar to that of Moshe, teacher of Israel: to glorify and edify the Lord, Blessed Be His Name. In an openly universal vein, this midrash equates Moshe's presenting the Torah to the Children of Israel with Bil'am's presenting it to the nations. Bil'am is no longer the source of a forced, ambivalent blessing; thanks to his clarifications all the nations of the earth congratulate the Children of Israel on receiving the "precious treasure which was removed from The Holy One's treasury and given to them."

In order to understand the Moshe=Bil'am equation, then, it is not necessary to create an absolute dichotomy between purity and impurity, between light and darkness, between prophet and sorcerer. It is possible to posit that the masters of the midrash, both in the Sifrei and in Midrash Rabba, taking a position of openness to the nations and their cultures, regarded Bil'am as a non-demonic character, as a true prophet (despite his internal contradictions), able to rejoice in the joy of Torah exactly as we currently do, on this very day.

Dr. Ariel Rathaus is a literary researcher and translator

 

 

Readers react (to the Nitzavim-Vayelech issue)

On Conscription of Hareidim

Hareidim are subject to blood libel. What do they have to say?!

 

A.     Demography

The prognosis: An Arab majority in the state within 20 years. Haredi increase increase (5.0%) means 130 times over in another 100 years. Secular Jews have a negative rate of reproduction. Most Hareidim serve in the army (Report of Tal Committee). Religious Zionists have a positive rate of increase, but it is low.

Most Jews in the Tzahal are fourth generation descendents of Hareidim. Therefore, Hareidism = a most difficult and important effort.

A shell in Lebanon resulted in Peres loosing the elections. Barak lost because of his suppression of the Arab revolt. An Arab population of 30% will lead to trials which find every honest policeman guilty. It would be better, then, for a soldier to hold a broomstick (and a lawyer) than a gun. The process of "humane" giving of citizenship to Arabs will accelerate.

 

B.     Hatred

Jews who observe the mitzvoth are despised (Pesahim48). Such phrases as "parasites" and "trample every religious Jew" are not empty ones.

 

1.      Examination of the claim of hatred in military conduct.

The religious Zionist willingly serves in the army, choosing elite combat units, volunteering for courses.

The past 60 years have not seen a single religious Jew in a command position above the rank of general.

Religious settlements in the War of Independence were ignored tenfold more than their percentage in the country.

The (only) religious unit in the War of Independence was destroyed in the battle over the police station at Iraq Sudan (for lack of cover).

When the Syrian army stormed the religious settlements in the Jordan Valley, a neighboring unit of the Palmach intervened ... in the taking of spoils!

What investigative committee dealt with the abandonment of yeshiva students in the battle of Sultan Yaakov?! The officer responsible was promoted to Chief of Staff and to the office of Prime Minister. This is also the attitude to Jewish settlement in Yehuda and Shoran. If their blood is pink, what color is Hareidi blood?!

To whom shall Hareidim turn regarding orders pertaining to religious matters and observance? Who will represent them and who will judge them?! Secular Jews!

 

2.        Examination of the claim regarding the comparison with Arab minorities.

The Hareidim "exploit" the state. Let's assume that's correct. But so do the Arabs. Their danger to our existence grows. Their representatives speak openly. Regarding them - silence!

 

C.     The Army educates

Surveys (Mordecai Bar Lev, z"l, and Machine Szold) teach that Religious Zionism (through temptation and coercion) is spiritually losing one third of its graduates in the army.

 

D. National goals

Our claim that we lived here two thousand years ago is worse than the German claims to Slavic lands because they were evicted later than we. Should they so argue, they would sound ridiculous.

Our justification is that this land was given to us by The Holy One, Blessed Be He. This claim is damaging when voiced by those who have rejected the Torah. Secular Jews, by their presence, by their encouraging immigration of gentiles to our land, hurt our claims of justification of our settlement in the Land - in the eyes of God and of man.

 

D.    Warfare

Because of dependence upon the Arabs, the army conducts "humanitarian" wars which glorify man instead of his image. Orders issued are stupid and dangerous ("purity of arms"). Is it justified to endanger life for the sake of idolatrous gods!!?

Dov Meir

 

 

Dr. Hayyim Rubinstein replies:

 

In principle, Mr. Dov Meir agrees with my main thesis, that the so-called "Hareidi" population to which the Tal Committee refers cuts itself off from the community which is building its country, and is not willing to endanger its life for it. This conclusion, which we both share, places this sector into categories delineated by Rambam which I mentioned in my article; the Tal Law "purifies the abomination".

The rest of his arguments lie between the ridiculous and the vicious. I leave the events of the War of Independence to the historians, but the claim that a tank unit which fell into a Syrian ambush near the village Sultan Yaakov was abandoned because its soldiers were students in a Hesder Yeshiva is more than vicious. Whoever accuses another of hatred must first look into the mirror. Buckets placed under Mr. Dov Meir's letter cannot hold all the hatred, malice and fears contained in the text. There is an unbelievable gap between the "missions" which the writer sets forth for the army and the willingness to serve in it.

It is time to erase from our vocabulary the warped dichotomy which tries to categorize Jews as "religious" and "secular". Who posses the "religiometer" which can weigh one Jewish act against another. "He inspects, he knows all our internal thoughts" does not refer to mortals. Jews are found on the spectrum between those who try to observe as many mitzvot as possible and those who do not intend to observe them, even though he cannot but observe some of them. There is place for all in the competition over Jewish identity, but the thoughts expressed above divide rather than bring closer. The basis for brotherhood lies in partnership, in sacrifice and in mutual responsibility, not in censure and separatism.

                                                                                                 H. R.

 

Editor's note:

1.      Without doubt, as we have written, the sense of solidarity is critical to the existence of society. But it cannot be achieved by means of legislation alone; certainly what is needed is effort to reach a fundamental definition of the existential common denominator upon which the society is based and for which it is willing to struggle.

2.      Similarly, without doubt, finding fault with an entire community and its blanket accusation of "hatred of the religious" and their abandonment cannot contribute to the sense of solidarity. I assume and hope that the writer - on this point - represents himself alone.

3.      To the best of our knowledge and belief, "humanness" and "purity of arms" are not idolatrous concepts; they represent the Torah tradition at its best, in all its glory, despite the fact that in these days we hear harsh and troubling statements voiced by the representatives of the mitzva-observing community. "Her ways are the ways of pleasantness, and all her paths are peace".

 

 

Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

This weekly publication was made possible by:

The Moriah Fund, the Tisch Foundation and private donors

 

 

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