Parsha with Rabbi David Bibi

 We Learn
from the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so that
We Will Be New Creatures at Rosh HaShanah 

Based on
Shvilei Pinchas – Rav Pinchas Friedman  

I can
start with the story  

Can a
person be reborn? 

Last
night Chantelle took me along to an Emunah Dinner. I say Chantelle took me
because if she didn’t make me come out, I wouldn’t. She lights the fire.  

Her
friends Liz Gindea and Fran Hirmes have been very involved with and generously
supportive of the organization for years. Emunah funds a number of children’s
homes in Israel, along with schools, an arts college, daycare services and
these days many mental health programs. My son in law, Daniel’s brother Michael
through his organization Kol HaNearim also works with these children’s
homes.  

Chantelle
and all of my kids have volunteered and worked in some of these homes over the
years especially with Yehuda Kohen of Bet Elazraki.  

At the
dinner, a young lady spoke and shared her very moving story.  

She grew
up in the north of Israel in no mans land. Her mother did nothing and her
father raised goats. She was one of ten siblings. They had no rules, no
discipline, no money, sometimes no food and ran amok. The kids sometimes fought
and often got in trouble.  

When she
was ten, social services showed up. After investigating, they took some of her
younger siblings to be raised outside the house. She convinced them that she
should stay. But her situation went from bad to worse and a few months later
they came back and took her as well. 

She was
placed into one of Emunah’s homes and was angry with her situation and everyone
around her. She was angry that she had been taken from home. She was angry that
her parents had not provided a real home. She was angry to be told when to wake
up and when to go to sleep. She was angry to be sent to school. She was angry
to be pressed to do homework. She was angry that she was subject to structure
and in her mind lost her freedom. She was depressed and alone in the world. At
eleven years old, she had reached rock bottom. 

But
within a few weeks, things started to change. The people at the Emunah home
made her feel loved and wanted. She made friends in the home and at school. The
social workers and teachers encouraged her and in a short time she began to
soar as a phoenix rising from the ashes.  

She was
encouraged to pursue drama studies and loved it. In 2013 she joined the army
and became a combat paramedic assisting injured soldiers and people in the
field, sometimes under fire. When she completed her army duty, she continued
her studies focusing on drama. She eventually went to work for channel 12 news
in Israel. She currently heads their social media team and pursues feel good
stories to help lift people.  

Emunah
became her family. Her goal is to raise her own family and break the cycle.  

Her story
was very moving. Chantelle noted that she wished she could have her share her
story with our own community children in school. She would surely touch some
and encourage others. Some might be lifted and others might consider assisting
in the homes one summer. Perhaps we can get a video from Emunah and share that.
 

There is
a beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidic
master, who was known for his compassion and ability to find sparks of holiness
in every soul. One day, a poor, troubled Jew came to him, feeling hopeless and
consumed by darkness. 

The rabbi
listened attentively, then began to tell a story: 'In the summer, when the
sun shines brightly, the grasshopper sings a beautiful song. But in the winter,
when snow covers the earth, the grasshopper's song is silenced. Does this mean
the grasshopper has lost its ability to sing?' 

The man
shook his head. 

'Of
course not!' the rabbi exclaimed. 'The grasshopper's song is still
within, waiting to emerge when the seasons change.' 

The rabbi
looked deeply into the man's eyes: 'Similarly, within you, there is a
spark of divine light, a song waiting to be sung. Though darkness may surround
you now, it's temporary, like winter's snow. Your task is to find that inner
light, nurture it, and let it shine forth.' 

The man's
face lit up with newfound hope. 

In this
season of Elul, we hope to be born again. 

We can
imagine ourselves as caterpillars, hoping to shed our cocoons and emerge as
butterflies.  

Sometimes
though we think that success is based on achieving perfection. 

But is
that really what Hashem demands or even wants from us.  

There is
a story, I heard from Rabbi Joey Haber, of a man seeking perfection in his own
life.  

His rabbi
asks his profession 

He is an
artist,  

His
favorite painting is of sunset.  

His
teacher suggests taking a picture of a sunset and that will be a perfect
reproduction.  

the
artist explains the painting has imperfections and thats what makes it special.
 

The
teacher explains, same with us 

Angels
may be perfect, but our imperfection makes us special. 

imperfections
add uniqueness and value, both in art and in life. 

This
week’s parsha is Ki Tavo.  

Based on
the teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like to
share with you a connection of our efforts in Elul and the mitzvah of
“bikkurim,” bringing the first fruits, which we open the perasha with  

The Sefat
Emet quotes the Chiddushei HaRim, zy”a.  

He
explains why the month designated for teshuvah is named Elul based on the
passuk (ibid. 100, 3 

דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]
אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃  

If one
looks in the book of Tehilim the word Loh is spelled Lamed alef or No 

But in
the siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid we
change the aleph to a vav —know that
Hashem, He is G-d; it is He Who made us and we are His—His nation and the sheep
of His pasture.  

Tradition
teaches us that the word “v’lo” in this passuk is written as ' ולא ',
with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an
“aleph,” the passuk suggests that we are unworthy and inadequate to be His
people; with a “vav,” it means that we merit being close to Him.  

He
explains that in reality both the way “v’lo” is written and the way it is read
complement each other and achieve the same goal. By recognizing our lowly
stature and the fact that we have sinned and failed to serve Hashem
adequately--' ולא אנחנו עמו ' (the way the passuk is written)—we are
motivated to draw closer to Hashem by means of sincere teshuvah and attain the
status of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Both
processes enable us to achieve the goal of being ' עמו ', HKB”H’s
people.  

This is alluded to by the name אלו'ל ; it combines the
two spellings of the word “lo”-- ל'א and ל'ו . This teaches us that
our goal during the month of Elul is to combine these two processes, to correct
all of our wrongdoings by means of complete teshuvah and to regain the status
of ' .'עמו  

Lets turn
to the Gemara (Makkot 24a): 

'וכבר
היה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין 

בדרך...
The first story tells about the Goyim. Then the gemara continues  

Now I
imagine these stories take place following the rebellion of Bar Kochba and the
edicts of Hadrian Yimach Shemo  

שׁוּב פַּעַם
אַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּ
בִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּית
קׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּ
לוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּ
לוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּ
בּוֹ, וְלֹא נִבְכֶּה?!  

אָמַר לָהֶן:
לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה
הַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶל
זְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:
תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה.  

בְּאוּרִיָּה
כְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹד
יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָה
נְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁל
זְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹ
שֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,
עֲקִיבָא נִיחַמְתָּנוּ.  

Once,
Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva were
traveling on the road . . . When they reached Har HaTzofim, they tore their
garments. When they came to Har HaBayis, they saw a fox emerging from Kodesh
HaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said to
him, “Why are you smiling?” He responded to them, “Why are you crying?” They
answered him, “A place about which it is written (Bamidbar 1, 51): ‘The
non-kohen who comes close shall be put to death,’ and now (Eichah 5, 18) ‘foxes
are walking about there,’ should we not cry?” 

He said
to them, “This is why I am smiling . . . In the prophecy of Uriah, it is
written (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed like
a field etc.’ In the prophecy of Zechariah, it is written (Zechariah 8, 4):
‘Old men and old women will yet sit in the streets of Yerushalayim.’  

As long
as the nevuah of Uriah had not been fulfilled, I feared that the nevuah of
Zechariah would not be fulfilled. Now, that the nevuah of Uriah has been
fulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” They
responded to him in these words, “Akiva, you have consoled us; Akiva, you have
consoled us!” 

It
behooves us to analyze Rabbi Akiva’s reactions described above. Why did he
laugh and smile upon seeing proof of Zechariah’s nevuah related to the future
geulah? Without a doubt, the other sages also believed wholeheartedly in the
veracity of the prophecies concerning the future geulah. Nevertheless, when
confronted with the extent of the churban—witnessing a fox exiting from the
Kodesh HaKodashim—they were overcome with grief and cried. So, what possessed
Rabbi Akiva to react so differently to the same disturbing sight? Additionally,
why did he require seeing the fulfillment of Uriah’s nevuah concerning the
extent of the churban in order to substantiate that Zechariah’s nevuah
concerning the geulah would be fulfilled? 

To
explain the matter, the Maharal teaches us a basic principle. HKB”H created the
world such that there is always void and nullification prior to renewal.
Furthermore, the degree of renewal relates to the degree of absence and divine
concealment. In other words, the greater the absence and void, the greater the
renewal will be. 

The
Maharal asserts that HKB”H revealed this phenomenon to us at the beginning of
the Torah (Bereishis 1, 1): 'בראשית ברא 

אלקים את השמים
ואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום 

ורוח אלקים
מרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'.  

the
Maharal interprets Rabbi Akiva’s profound message.  

Upon
seeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. He
had no doubt that the nevuah of Zechariah would come to pass—that old men and
women would sit in the streets of Yerushalayim. However, he had no idea how
great or grand the revival and renewal of Yerushalayim would be. The fox
emerging from the Kodesh HaKodashim represented an extreme degree of “hester
panim”—divine concealment. Therefore, he had cause to rejoice. For, he
understood that the degree of churban and absence of the divine presence
reflected on the commensurate greatness and glory of the renewal of
Yerushalayim at the time of the geulah. 

In
Netzach Yisrael (Chapter 30), the Maharal applies this incredible principle to
explain the galut in Mitzrayim that preceded Yisrael’s entry into Eretz Yisrael
and, for that matter, all the exiles that have preceded the future geulah. They
all represent the void that precedes the new state of existence, like the
darkness of night that precedes the light of day. Therefore, HKB”H subjected
Yisrael to the galut in Mitzrayim—which constituted a process of
nullification—prior to taking them into Eretz Yisrael. 

This
explains very nicely the following passuk related to the galuts in Mitzrayim
(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה 

וכן יפרוץ'
—but as much as they afflict it, so it will increase and so it will burst forth. 

Here the
Torah teaches us that the suffering and affliction in Mitzrayim constituted the
void that gave rise to Yisrael’s renewal and rebirth. After the exodus, they
received the Torah at Har Sinai and entered Eretz Yisrael. That demonstrates
for us magnificently how all of the galuyot constitute the absence and void
that is destined to produce the incredible renewal of the future geulah. 

Its difficult to read this and not think of the Holocaust and
the miracles of 1948 and 1967   

Rabbi
Pinchas of Koretz—defines the state of nullification and void as ' אַיִן
', which always precedes the state of renewal, referred to as '
.'יֵשׁ.' 

He
compares this concept to seeds of wheat or other fruit and vegetation that is
planted in the ground. Their growth only starts after the seed decays into
almost nothingness -אַיִן'- '. Only then, from this state of near
nothingness, the seed begins to grow and sprout and renew itself.  

As he writes in Imrei Pinchas (Tishah B’Av 384): When grain
is planted in the ground, it cannot grow unless it first decays and actually
becomes nothing. In that void, remains a tremendous potential that can produce
an entire stalk. This is a type of metamorphosis. At the precise moment that it
is virtually nothing, it immediately takes shape.  

There is a Hasidic story of a couple who come to their Rebbe
for a blessing for a child. He asks for an exorbitant pidyon. They return,
unable to raise it. He tells them that he can’t help. They leave dejected and
outside his home they realize they can only turn to hashem. When the rebbe
hears that he calls them in and tells them they will be blessed with a child.  

We have
learned an important principle in the Mishnah  

(Avos 6, כל
מה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything 

that HKB”H created in His world, He created solely for His honor.
That being the case, why did HKB”H create the world in such a way that nothing
can be renewed or revitalized without first undergoing a process of void and
nullification? How does this enhance His honor? 

Rabbi
Yisrael of Ruzhin, zy”a, explains regarding the following statement from David
HaMelech (Tehillim 13, 2): 

 'עד אנה תסתיר 

את פניך ממני,
עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?
How long will I continue to seek counsel within my own spirit?  

He
explains that David HaMelech wished to teach us a vital lesson regarding our
emunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,
he must first understand that he is totally helpless on his own; his salvation
depends solely on Hashem. As long as he believes that he has a solution of his
own, his emunah and trust in Hashem are lacking. 

So, David
HaMelech asks: How long will You continue to conceal Your presence from Me?  

He
answers his own question: So long as I delude myself into thinking that I am
capable of resolving dilemmas with my own counsel and devices, the “hester
panim”—divine concealment—will continue; however, as soon as I recognize with
certainty that I in fact lack any such wisdom or ability, the “hester panim”
will cease, and Hashem’s salvation will arrive instantaneously. 

Only when
I accept that I don’t have all the answers  

Thus, it appears that this explains why HKB”H created the
world such that every renewal—situation of ' יש '–must be preceded by
a state of void and nullification—situation of אין' '. It is because
such a difficult transformation causes man to understand that he does not have
the wisdom or resources to emerge from the darkness and void alone without
Hashem’s assistance. As soon as he says to himself: “How long will I continue
to seek counsel within my own spirit?”—he will succeed in emerging from the
void to a state of renewal.  

In perek
Shirah 

Everything
in nature has a song  

And the
song sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים 

אומרת שיר
המעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):
“From the depths, I call to You, Hashem.”  

It is
important to recognize that the term “lechem”—bread—encompasses all of man’s
food and nourishment. This is evident from the prayer of Yaakov Avinu
(Bereishis 28, 20): 'ונתן לי לחם 

לאכול'
—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,
12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'
—Yosef provided his father and his brother and all of his father’s household
with food (“lechem”) according to the children. It is precisely for this reason
that the berachah “hamotzi,” which is recited over bread, covers all the food
that one consumes during a meal; it is because all other food is considered
secondary to the bread. 

We
explained above, that we learn from the growth of the wheat, from which bread
is made, the vital principle that nothing can grow or be renewed without first
undergoing a stage of nullification—i.e. nullification of its current state.
Therefore, only after the seeds of wheat decay and achieve a virtual state of
nothingness--' אין '—do they begin to grow and develop into a new
entity. At that very moment, when they are in the ground and achieve the state
of » אין «, they pray to Hashem from the depths of the earth not to decay
completely, to survive and grow into a new stalk of grain in the field above. 

We can
now appreciate and comprehend the song of the stalk of wheat. It recalls the
chesed Hashem performed on its behalf whilst it was still deep in the ground in
a state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלות
ממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its plea
from the depths of the earth.  

This is
why David HaMelech instituted this psalm; so that we would join the stalk of
wheat in expressing gratitude to Hashem. For, we recognize all the kindness He
performs on our behalf when we are in states of nothingness and helplessness.
For instance, after every night of sleep, He returns our neshamos to us
revitalized. 

It
appears that we can suggest another reason that every situation of renewal
requires a prior state of nothingness.  

The
Yosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explains
that this principle applies to spiritual matters as well. A person who wants to
renew and revitalize his service of Hashem must first nullify his present
circumstances—his ' יש '. This is accomplished by recognizing how far
he still has to go to serve Hashem properly. Through humility, submission and
recognition of his unworthiness, he will succeed in serving Hashem on a much
higher level. Until he acknowledges his shortcomings in the service of Hashem,
he will be unable to renew his spiritual self. 

We now
have cause to rejoice! This illuminates for us the insight provided by the
Chiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, it
combines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, the
name Elul reminds us that we must recognize that we have acted improperly and
are not truly worthy of being Hashem’s people--' .'ולא אנחנו עמו 

As a
result of this recognition and by mending our ways and attitudes
correspondingly, we will once again be deserving of the status of ' ולו אנחנו
עמו '. Let us explain this process in terms of our current discussion. At
the end of the year, during the month of Elul, it is incumbent upon us to push
our personal reset buttons, so to speak. In order to create ourselves anew
prior to Rosh HaShanah, we must nullify our old selves during the month of
Elul. By recognizing that we are unworthy to be called His people--' ולא אנחנו
עמו '—we will succeed in transforming ourselves and taking on a new
persona in the new year consistent with the depiction--' .'ולו אנחנו עמו 

Following
this glorious path, let us now address the opening pesukim of this week’s
parsha discussing the mitzvah of bikkurim: “It will be when you enter the land
that Hashem, your G-d, gives you as an inheritance, and you take possession of
it, and dwell in it, that you shall take of the first of every fruit of the
earth that you bring in from your land that Hashem, your G-d, gives you, and
you shall put it in a basket and go to the place that Hashem, your G-d, will
choose, to make His name rest there.” 

The Kli
Yakar provides a rationale for this mitzvah. After conquering the new land,
Yisrael were liable to become arrogant and attribute the conquest to their own
powers and strategies. In particular, after working the land and growing
various produce and fruit, they might think to themselves (Devarim 8, 17):
' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of my
hand have generated this wealth for me. To eliminate this false belief, HKB”H
commanded Yisrael to take the first of every fruit of the land, to take it up
to the kohen in Yerushalayim and to recite an explicit expression of gratitude
to Hashem for giving us this land. This procedure was designed to fortify our
emunah in Hashem. 

Let us
interject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ'
'—the humble will inherit the earth. This passuk clearly implies that the
quality of humility is propitious for inheriting Eretz Yisrael. For, we know
that the kedushah of Eretz Yisrael is due to the presence of the Shechinah.
This was especially true when the Beis HaMikdash was extant and operational. As
it is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shall
make Me a sanctuary (Mikdash), so that I may dwell among them. 

Now, we
know that a prerequisite for the presence of the Shechinah is the midah of
humility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,
שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a person
should always learn from the good sense of his Creator—for behold, when HKB”H
gave the Torah, He abandoned all the great mountains and hills and instead
rested His Shechinah on Har Sinai (a lowly, unimpressive mountain).  

Additionally,
they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא 

יכולים לדור
בעולם' —concerning any person who possesses a haughtiness of spirit, HKB”H
says: I and he cannot dwell together in the world. Therefore, HKB”H commanded
that upon entering the land, Yisrael would bring the bikkurim “to the place
that Hashem, your G-d, will choose, to make His name rest there.” This would
inculcate in them the knowledge that HKB”H only rests His name in Eretz Yisrael
in the merit of the midah of humility. 

As
explained, the mitzvah of bikkurim is designed to shatter the klipah of “my
strength and the might of my hand have generated this wealth for me.” We will
now endeavor to explain why HKB”H used this mitzvah to hint to us the
importance of the midah of humility; for, this is the vital lesson we are
supposed to learn from the first fruit if we want to enter the land, keep it
and endure in it. 

וְהָיָה֙ כִּֽי־תָב֣וֹא
אֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּ
בָּֽהּ׃  

וְלָקַחְתָּ֞
מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧ה
אֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ר
יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃  

“It will
be when you enter the land that Hashem, your G-d, gives you as an inheritance,
and you take possession of it, and dwell in it, that you shall take of the
first of every fruit of the earth that you bring in from your land that Hashem,
your G-d, gives you, and you shall put it in a basket and go to the place that
Hashem, your G-d, will choose, to make His name rest there.” 

HKB”H
instructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Let
us expound: ' ולקחת '—you must learn a vital lesson— “lekach”—from
the “first” yield of “every fruit of the earth.” When those fruits were yet
seeds deep in the earth; they could not grow or sprout until they decayed into
a state of virtual nothingness— ״אין״ . In similar fashion, if you wish to
remain in 

Eretz
Yisrael, you must constantly humble yourselves, which is a type of
nullification and expression of nothingness. You must acknowledge how far you
are still from serving Hashem properly. Only then will you be able to start
anew, serving Hashem properly in His royal palace in Eretz Yisrael. 

Let us
add a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,
he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—you
shall strengthen yourselves and take from the fruit of the land. According to
the Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,
because they perceived that they would not maintain their elite status as
princes and leaders in Eretz Yisrael. This motivated them to speak ill of Eretz
Yisrael, so that they would maintain the
status of princes that they held in the midbar. In other words, the meraglim’s
failure is attributable to the klipah of arrogance— “ga’avah”; they feared that
they would lose their prominence. 

Thus, it
seems that this is what Moshe was hinting to the meraglim: ' והתחזקתם
'—fortify yourselves against the yetzer of “ga’avah” that instills in you
the fear of losing authority and control; ' ולקחתם '—learn a vital
lesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannot
grow and produce within the depths of the earth until they decay and achieve a
state of nothingness.  

You, too,
must fortify yourselves by achieving a state of virtual nothingness by totally
relinquishing your prominent status as princes. By doing so, you will achieve
your complete tikun in Olam HaZeh and rise higher and higher in the service of
Hashem. 

We can
now suggest the following. After the original generation of the midbar all
died—who were influenced by the meraglim, failing to learn the lesson
concerning the midah of humility from the fruit of the land—Moshe announced to
their children who were about to enter the land: “It will be when you enter the
land that Hashem, your G-d, gives you as an inheritance, and you take
possession of it, and dwell in it.” 

He was
warning them that if they intend to enter the land and to prosper and survive
in it, and not to suffer the fate of their fathers, who were not allowed to
enter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn this
lesson (“lekach”) from the first yields of the fruits of the land—in contrast
to their fathers who neglected to heed Moshe’s warning: 'והתחזקתם ולקחתם מפרי
הארץ' —fortify yourselves and take (learn a lesson) from the fruit of the
land. 

The
lesson relates to the avodah of the month of אלו'ל , whose name is formed
by the two spellings of the word “lo”-- ל'א and ל'ו .  

As we
have explained, it is incumbent upon us to achieve a state of nothingness
through the midah of humility; we must acknowledge that due to our behavior, we
are the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to be
His people.  

Yet, with
this acknowledgment, we are able to renew ourselves through total teshuvah and
reclaim the status of ' ולו אנחנו עמו '. In this merit, we will
finally deserve to be redeemed from the trials and tribulations of galus; as
we’ve learned, galus is the void and nothingness that must precede the
flourishing growth of the future geulah—swiftly, in our times! Amen. 

 חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃ 

Because you would not serve your God יהוה in joy and gladness over the abundance of everything, https://www.sefaria.org/Deuteronomy.28.47 

עִבְד֣וּ אֶת־יְהֹוָ֣ה בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ 

worship
the LORD in gladness;come into His presence with shouts of joy. 

https://www.sefaria.org/Psalms.100.2 

Rabbeynu
Bachya: The Torah accuses people who do serve G’d not to have done so joyfully.
A person is obligated not merely to carry out G’d’s instructions but to do so
gladly, in a happy frame of mind. Joy when performing any of G’d’s commandments
is considered as fulfillment of a commandment by itself, meriting additional
reward.  

This
is why one may be punished for failing to perform the commandments with a
joyful heart. This is why the Torah requires that its commandments be performed
with full intent and joyfully.  

Our
sages in Midrash Ruth Rabbah 5,6 comment concerning this that if Reuven had
been aware that G’d would write in the Torah concerning his attempts to save
Joseph’s life from the hands of his other brothers (Genesis 37,21) that he
would receive a reward not only for his deed but for the good intentions
accompanying same, he would have carried Joseph on his shoulders and brought
him back to his (their) father.  

The
Torah also makes a point of underlining the joy in Aaron’s heart when he saw
his brother Moses again after so many years. Had he known that his feelings
would be commented upon favorably (Exodus 4,14), he would have gone out to meet
his brother accompanied by an orchestra of many different musical
instruments.  

Had
Boaz known that his offering Ruth food and drink in abundance would be recorded
for eternity as a good deed of his, he would have fed her the choicest parts of
a fatted calf, instead of merely bread and vinegar (Ruth 2,14). 

https://www.sefaria.org/Rabbeinu_Bahya,_Devarim_28.47.1 

….writes
further  

Naturally,
the joy which accompanies the performance of a commandment by an individual Jew
is in a class by itself. Seeing that performance of the commandments is
called עבודת ה',
“serving the Lord,” we can understand what is written in Deut. 28,16 תחת אשר לא עבדת את ה' אלוקיך בשמחה,
“on account of the fact that you did not perform the commandments of the Lord
your G’d with joy, etc.”  

When
David writes in Psalms 100,2 עבדו את ה' בשמחה,
“serve the Lord with joy,” he does not refer to the offering of sacrificial
animals but to the performance of each and every commandment which it is our
duty to perform.  

Joy
is the ingredient which makes service of the Lord something perfect. This
concept helps us understand the unusual phrase in Numbers 4,46 לעבוד עבודת עבודה.
Concerning this expression our sages in Erchin 11 ask what kind of service this
is that the Torah speaks of there. The answer given in the Talmud is that the
Torah speaks of offering songs and hymns.  

The
Levites are commanded to offer songs and encourage expressions of joy to
accompany the sacrificial offerings. All of this was to ensure that joy is the
prevailing sentiment accompanying service of the Lord.  

Arizal: joy
increases one’s desire and love of adhering to HaShem-יהו״ה,
blessed is He, ….. For, a person who serves HaShem-יהו״ה,
blessed is He, with melancholy, is likened to a servant who serves his master
with a sullen and annoyed face. 

https://www.sefaria.org/Sha'arei_Kedusha,_Part_2_4.30 

Rabbi
Samson Raphael Hirsch points out that the
Hebrew word same'ach (=
happy), is closely related to the word tzome'ach (=
growing). This is because human happiness is contingent on spiritual growth. If
we fail to feel the joy of mitzvos, it is because we are unaware that mitzvos
make us grow. 

Rabbi
Manis Friedman (chassidish answer) is that the charge 'serve Hashem
b'simcha' is not a charge to be happy when serving Hashem. It's a result.
If you truly serve Hashem, meaning you are serving Him, you finally get to
escape yourself for a while!  

Serving
ourselves, making our lives about us (even if it means 'my spiritual
growth'!) is what makes us depressed. If we realise that we are fulfilling
Hashem's essential Ratzon, it's about Him not us, and at the same time doing
the vitally important work of bringing His plan to completion, fulfilling your
very purpose, then automatically you will be b'simcha. 

So
read it 'if you serve Hashem, you'll be b'simcha' 

The
Torah is not telling us that we didn’t serve Hashem. It is telling us that we
didn’t serve Him with joy. Is this by itself such a severe transgression that
is should bring about all those terrible punishments described in the Torah? 

The
Rebbe Reb Bunim of Parshischa explained this with a famous parable: A teacher
taught the Alef-Bais to his little student, and pointed to each letter: “What
is this?” “An Alef,” said the boy. “What’s under the Alef?” asked the teacher.
“A kometz,” said the boy. The teacher continued with the other letters, until
he reached the Hey. 

“What’s
this?” he asked. “A Hey,” said the boy. “What’s underneath the Hey?” 

To
the teacher’s surprise, the boy refused to answer. “I won’t say!” he declared,
looking a little scared. After the teacher threatened to punish him, the boy
finally stammered, “Underneath the ‘hay’ is the stolen goat…” The teacher
finally understood why the boy didn’t want to answer. His father had warned him
not to tell anyone what he hid underneath the bale of hay in their barn! 

“The
same could be said about us,” Reb Bunim would conclude. “Tachas - what lies
underneath our apathetic service of Hashem? Why are we not serving Hashem with
joy? The answer to this question explains why the Jewish people deserved the
terrible tochacha.” When a person performs the mitzvos properly and values the
Torah, he serves Hashem with true inner joy. His life has a totally different
meaning, and he is deserving of the Torah’s blessings. 

It
was chol hamoed Sukkos, when writing is prohibited except under pressing
circumstances. Despite his busy schedule, the Chofetz Chaim penned a careful
letter to the rosh yeshiva of Lomza, Rav Eliezer Shulevits, and sent it to
Lomza posthaste. 

The
contents of the letter were surprising. In the missive was contained only a few
terse lines: Regarding the individual you consulted me about, whether he should
be offered the position of mashgiach in your yeshiva, I had originally told you
that he was a suitable candidate. However, I am withdrawing my advice and ask
that you don’t offer him the position. 

(Rav)
Yisroel Meir Hakohein Kagan 

The
rosh yeshiva of Lomza was very surprised. He had gone to consult with the
Chofetz Chaim before the Yomim Noraim and asked his opinion about the very same
candidate. On that occasion, the Chofetz Chaim had waxed enthusiastic about the
young scholar, praising him as a lamdan, a yorei shomayim, and a ba’al middos.
What had changed in the interim? And why was this such an important message
that it had to be delivered on chol hamoed? 

Fortunately,
the candidate had not yet been hired, and Rav Leizer did not have to deal with
retracting his offer. Still, at the first opportunity, he traveled to Radin to
ask the Chofetz Chaim about the letter. 

The
Chofetz Chaim, who guarded every word that emerged from his lips, explained: 

“When
you had asked me if the candidate was an appropriate choice, I had a high
opinion of him and felt he would be a role model for the bochurim. However, in
the interim he came to see me, and began to krechtz about his life, his
difficult financial challenges, etc. When I saw how full of bitterness and
negativity he was, I quickly wrote a letter retracting my position. After all,
a person who only sees the darkness and constantly focuses on the challenges in
his life, to the exclusion of the many blessings, such a person cannot be in a
position of leadership, especially for young, impressionable bochurim.” 

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃

Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old!

https://www.sefaria.org/Lamentations.5.21

לְמִימֵ֨י אֲבֹֽתֵיכֶ֜ם סַרְתֶּ֤ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֤וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב׃

From the very days of your ancestors you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said GOD of Hosts. But you ask, “How shall we turn back?”

https://www.sefaria.org/Malachi.3.7

וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃

Say to them further:Thus said GOD of Hosts: Turn back to me—says GOD of Hosts—and I will turn back to you—said GOD of Hosts.

https://www.sefaria.org/Zechariah.1.3

Midrash Eicha Raba 

“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ Eikhah_Rabbah.5.21

. וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם, וּבִכְמוֹ זֶה נֶאֱמַר הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא וְאָמְרוּ רז״ל עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם.

The explanation of the first case: That the lacking was in a positive commandment which does not carry the punishment of Karet (spiritual excision), such as tzitzit, lulav, sukka, or the like. 

When the person repents on them in his heart and in speech, and exerts himself to fulfill them, and does not repeat his neglect to do them, the Creator will forgive him, and he will be equal to the tzadik who never sinned in them. On such a penitent, it is said: 'one who repents from a sin is as if he never sinned', and our sages said of them: (Yoma 86a) 'one who transgressed a positive commandment which does not incur Karet (spiritual excision) and repented - he is forgiven right away, as written: 'return to Me and I will return to you' (Malachi 3:7)'.

https://www.sefaria.org/Duties_of_the_Heart,_Seventh_Treatise_on_Repentance_8.2

Four motives in matter of repentance 

הָרִאשׁוֹן – הַשָּׁב מֵחֹזֶק הַכָּרָתוֹ אֶת אֱלֹהָיו. וְהוּא כְּמוֹ עֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, וּכְשֶׁחוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, שֶׁמֵּרְצוֹנוֹ מְבַקֵּשׁ מְחִילָה מִמֶּנּוּ. וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ירמיהו ד א): ״אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם יְיָ אֵלַי תָּשׁוּב״ – קֹדֶם בּוֹא הָעֹנֶשׁ. וְאוֹמֵר (מלאכי ג ז): ״שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם״.

The first is when a man repents because he has come to recognize his God. And he is like a servant who flees from his master, but when he thinks of the good which his master has done to him, he returns to him of his own free will to seek forgiveness from him, and of such as him the Scripture says, 'If thou wilt return, O Israel, saith the Lord, yea return unto Me' (Jer. 4:1). And further, 'Return unto Me, and I will return unto you' (Malachi 3:7).

https://www.sefaria.org/Orchot_Tzadikim.26.62

Natan Nachman 

Moshe Katz 

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃

Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old!

https://www.sefaria.org/Lamentations.5.21

Tisha B'Av at night: The scroll of Lamentations. It is the emotions of the prophet Jeremiah's soul and his dirge that he took up about the destruction of the holy city of Jerusalem and the Temple. And it is especially about the sin that Jerusalem and his people sinned, which is what caused that awful destruction to happen. And while glancing with eyes full of tears, he instructs and shows the path that leads to repentance and towards the revival of Israel, to renew our days as of old (alluding to Lamentations 5:21).

https://www.sefaria.org/Horeb.666.33

Kedushat Levi 

“Take us back, Lord, to You, and let us return, renew our days of old” (Eicha 5:21). To be specific, what does “[days] of old” mean? And one could explain this by way of the midrash: “And now, O Israel, what does the ETERNAL your God demand of you? (Deut 10:12) and it says in the Midrash: “Now is nothing other than Teshuvah” (Bereshit Rabbah 21:6) and it is explained thus, because each person from Israel is obligated to believe with full faith that at every moment we receive life from the Creator, Blessed Be, as it is explained, “Every [thing that] breathes praises — every single breath phrases Yah, ” (Bereshit Rabbah 11, Psalms 150:6) — that in every moment, the living wants to leave a person, the Holy One Blessed Be, sends to [that person] in ever moment, new life. Because of this, for Teshuvah to be effective for each person, for at the moment that [person] does Teshuvah, that person believes that they are created with life anew and with this God, may God be Blessed, with God’s enormous mercy, does not remind them of their earlier sins. But, if, God forbid, they do not believe this, God forbid, the Teshvuah is not effective. This is the explanation of the Midrash, “Now is nothing other than Teshuvah,” since that [person] believes that they are made with life anew, the Teshuvah is effective for them. This is the interpretation of the verse, “Take us back, Lord, to You, and let us return,” and how is “renew our days of old?” this is what it says in the Gemara (Sanhedrin 98) [Rabbi Yehoshua ben Levi encountered the Messiah and said] “When will the Master [Messiah] come?”...“Today, if you will listen to his voice” (Psalms 95:7). When you [act] according to this quality, each day [a person] will be made with life anew.

https://www.sefaria.org/Kedushat_Levi,_Deuteronomy,_Megillat_Eicha.16

Avudraham 

And bring us back in complete repentance before You: is based on the verse, 'Bring us back, Adonai, to You, and let us come back; renew our days as of old.' (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: 'If one comes to purity, they assist him.'

לשונו. והיינו, כי ישראל שואלים שיפתח להם הקדוש ברוך הוא הרהורי תשובה, כענין הכרוז שמכריז שהם הרהורי תשובה הבאים, והקדוש ברוך הוא משיב כי צריך התשובה במעשה שיתחילו בה.

https://www.sefaria.org/Reshit_Chokhmah,_Gate_of_Repentance_1.22

Understanding the difference between Shofet and Dayan based on the Zohar HaKadosh 

לֹא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם׃

You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just. 

Compare to shemot - There the warming continues not to oppress the stranger because you were strangers. But not here. 

צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס}

Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you.

Message for Elul - Rabbi Abittan - If you will pursue justice than midat hadin sits back but if not midat hadin will take care. If there is Din Below then there is no need for Din Above. If there is no Din below then there will be Din from above. 

And furthermore if you will exhibit midat hachesed verachamim, than that attribute will shine on you and judge you. 

Stories of Chesed from Rabbi Eitan Feiner 

How are we to understand the absence of the stranger, the orphan and the widow from the description of the king’s and the judge’s realms of responsibility and from the descriptions of the Kohanim and the Levites? 

The Torah clearly allows the consumption of meat, albeit with a few caveats. The Torah states 

כִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶֽת־גְּבֻלְךָ֮ כַּאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶאֱכֹ֣ל בָּשָׂ֑ר בְּכׇל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר׃

When יהוה enlarges your territory, as promised, and you say, “I shall eat some meat,” for you have the urge to eat meat, you may eat meat whenever you wish.

https://www.sefaria.org/Deuteronomy.12.20

In contrast to a fear that this would repeat the sin of the desert 

כִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֮ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָבַחְתָּ֞ מִבְּקָרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ׃

If the place where יהוה has chosen to establish the divine name is too far from you, you may slaughter any of the cattle or sheep that יהוה gives you, as I have instructed you; and you may eat to your heart’s content in your settlements.

https://www.sefaria.org/Deuteronomy.12.21

There is only the place 

Do not think each tribe can say why not me and make their own. 

If it far … in contrast to desert where only animals brought as korban could be eaten. 

אַ֗ךְ כַּאֲשֶׁ֨ר יֵאָכֵ֤ל אֶֽת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹאכְלֶֽנּוּ׃

Eat it, however, as the gazelle and the deer are eaten: the impure may eat it together with the pure.

https://www.sefaria.org/Deuteronomy.12.22

רַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר׃

But make sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh.

https://www.sefaria.org/Deuteronomy.12.23

Rabbeynu Bachya Seeing that in the past the Israelites had been consuming lots of blood as parts of the pagan cults they had worshipped while in Egypt, the Torah had to make a special appeal to them to resist the temptation to eat blood. The Torah had to especially legislate in Leviticus 19,26: “do not eat in the presence of blood,” i.e. not to eat meat before all the blood had been removed. Similarly, sacrificial meat must not be eaten until after the animal’s blood has been sprinkled on the altar. In our verse the Torah again exhorts us to resist the temptation based on a long tradition to eat blood. Consuming blood is one of the ways through which the Israelites might suffer a relapse to the ways of paganism. The prohibition to eat blood occurs no fewer than seven times in the Torah. (Leviticus 3,17; 7,26; 17,12; 17,14; 19,26; Deut. 12,16; 12,23). It is quite customary to repeat again and again injunctions against practices considered as especially objectionable in the eyes of the Lord. For instance, the work-prohibition on the Sabbath appears on 12 separate occasions. This is because the Sabbath legislation is considered as equaling in importance all other laws of the Torah combined (Maimonides end of Hilchot Shabbat). The subject of the Exodus from Egypt appears no fewer than 50 times in the Torah, showing how fundamental to Judaism this event is considered by the Torah. Another possible reason why he Torah here uses the unusual phrasing of “only be strong,” is that seeing that it is a widespread perception that consuming the blood of an animal strengthens the body of the person eating it, it is natural for people to think that the whole purpose of eating meat is in order to make the blood part of one’s own body. The Torah therefore has to tell the Israelite that his body will become stronger if he does not eat the blood of the animal.

What does science say? 

Does drinking of animal blood makes you live longer and powerful?

Some people drink blood for various reasons, including for energy or because of subcultures like vampires.

It’ll more likely make you sick. Human digestive systems do not cope well with raw blood. Blood can contain harmful bacteria, pathogens, and diseases like HIV, Hepatitis B, and Hepatitis C. Consuming blood can also lead to iron toxicity, which can damage the liver, lungs, and nerves.

If it’s cooked, as in black pudding (a UK food made with pig’s blood) then it’ll digest okay. It won’t make you strong or make you live longer though, it’s just food like anything else. It has no magical properties.

Raw blood will likely make a person vomit. A small amount might not but you risk, as with any raw meat product, taking in diseases that would have been killed by cooking.

So no, drinking blood will not make you live longer, it’ll more likely make your life shorter. And it will not make you powerful other than increasing the power of your vomit muscles.

Short answer - don’t do it.

So as usual the Torah is protecting us. 

Tur HaAroch quotes 

Ramban writes that although the reason given by the Torah here and elsewhere for not eating blood, i.e. that it is equivalent to eating the animal’s life-force, its “animalistic soul,” is certainly adequate, and justifies the many repetitions of that prohibition, he, personally, does not feel satisfied with this reason. 

There must be some additional reason for Moses exhorting the people by calling out “only remain steadfast, etc.” What is the special steadfastness and faith that Moses believes is necessary in order to withstand the supposed allure of eating blood? Expressions such as the one used by Moses here are normally used when someone is encouraged to keep his courage when going to war, as Moses himself used when he charged Joshua with the task of leading the people after he had gone. (Compare Deut. 31,23) We find such exhortations when they concern the whole range of commandments, but never when they concern the observance of only a single commandment, and especially a negative commandment where one is not required to do something but is only required to refrain from initiating an act of rebellion against G’d! 

But it appears to me that Moses employed this expression because he was aware to what extent the Israelites, while still in Egypt, had clung to this particular kind of idolatrous practice. They had slaughtered animals to these deities, for why else would the Torah in Leviticus 17,7 have accused them of having done so by writing; “so that they will not continue to slaughter to the satyrs, etc.?” They had gathered the blood of these animals in order to present them to the demons and had eaten some of the blood. By doing so they were considered as if they had called upon these demons, especially in order to have their future foretold for them. Clearly, that was not the major reason why the Torah prohibited the eating of blood. 

Another reason 

The Torah has revealed that reason repeatedly when referring to the blood representing the essence of life, and that we must not eat it, as we would absorb too much animalistic “genes” by doing so. 

G’d has arranged things so that by presenting the animal’s blood to Him on the Altar, it atones for our cardinal sins, resurrects us in a manner of speaking, instead of us becoming more like animals. The Torah was concerned that people who had their future foretold by them after eating blood, and the predictions had come true, that this would be a strong stimulant for other people copying such practices, and it requires great fortitude to withstand such a temptation.

Akeidat_Yitzchak.64.1.6

Excerpt 

Then the Torah addresses itself to the physical aspects of the sacrifices, namely the eating of the blood of the animals that had been offered as sacrifices. Since blood represents the personality of the creature, its consumption would superimpose the animalistic personality on the person who consumes it. The result would be that that man who is always a blend of spiritual and material forces would become predominantly materialistic. His spiritual forces would lose the chance of gaining the ascendancy within him. The result would be the destruction of his personality, i.e. karet extinction. 

Rabbi Kamenetzky 

Beautiful lesson 

Rav Chasman continued to study in Yeshivat Kelm under Reb Simcha Zissel Ziev, then moved onto to

the Yeshiva of Volozhin under the Netziv and in the Yeshiva of Brisk,

under Rabbi Chaim Halevi Soloveichik. 

In 1897, he was served as the

mashgiach in Telz Yeshiva, and in 1908 he established the Shtutshin

Yeshiva.  

Eventually, he moved to Israel and became mashgiach in Chevron Yeshiva, both in Chevron, and later, in Yerushalayim. Among his talmidin was Reb Shlomo Schwadron. He authored Ohr Yohel and passed away on 11 Cheshvan, 1931.