This Week in Learning

The Parsha of Mishpatim is a continuation of the revelation at Sinai. It outlines numerous institutions and features of the Torah’s system of justice. It then discusses the Jewish people’s acceptance of the Torah.

שמות כד

(ז) וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶׂ֥ה וְנִשְׁמָֽע׃

Shemot 24

(7) And he took the Book of the Covenant and read it within the hearing of the people, and they said, "All that the Lord spoke we will do and we will hear."

According to Rashi, Moshe reviews the Torah with them from the beginning up until this point. The people respond with a twofold acceptance, “we will do and we will listen”. There is an interesting Gemara that elaborates on this acceptance.

תלמוד בבלי – שבת פח.

דרש ר' סימאי בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא של מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע

Talmud Bavli – Shabbat 88a

Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.”

Rabbi Simai builds off of the dual expression in the verse. He connects it to two crowns placed upon the heads of each person, corresponding to each expression of acceptance. He emphasizes that these crowns were not merely a result of two expressions, but a result of the order, “we will do” preceding "we will listen”. But it is not immediately clear what each crown represents, why each expression deserve its own crown, and why the order is so essential?

בית הלוי שמות פרשת משפטים פרק כד

והנה אם היו אומרים ישראל נשמע ונעשה לא היה במשמעות קבלתם רק עול מצות אלא שמוכרחין ללמוד קודם כדי שידעו היאך לעשות והיה נשמע נמשך ומבוא לנעשה ונעשה הוי התכלית והיה רק קבלה אחת ומש"ה אמרו נעשה ומובן מאליו שמוכרחין ללמוד מקודם ואח"כ אמרו נשמע ונמצא דהוי נשמע תכלית מצד עצמו ג"כ דגם שלא יצטרכו ללמוד משום עשיה ג"כ ילמדו מצד עצמה ונמצא ע"י ההקדמה נעשה ב' קבלות של ב' תכליתים עול מצות ועול תורה וזהו שאמרו בשעה שהקדימו והוו ב' קבלות עול מצות ועול תורה, ירדו ס"ר מה"ש וקשרו לכל א' מישראל ב' כתרים א' כנגד נעשה וא' כנגד נשמע דע"י ההקדמה זכו לב' כתרים:

Beit Halevi - Rabbi Yosef Dov HaLevi Soloveitchik (Sr.)

Behold, if the Jewish people had said “we will listen and (then) we will do”, it would have only implied their acceptance of the responsibility of mitzvot. Indeed, one is forced to learn beforehand in order to know how to do something properly. Thus the “we will listen” [the learning] would merely have been subservient to the “we will do” [the action], with action remaining the objective. This would have amounted to only a single form acceptance. As a result of this, they [first] said “we will do”, which automatically implies that it will be necessary for them to learn beforehand in order to do the action. However, by starting with “we will do”, two distinct acceptances are implied with two distinct objectives, the responsibility of [observing] mitzvot and the responsibility of Torah. And this is what was meant [by the Talmud] “at the time they preceded”, thus amounting to two acceptances, the responsibility of mitzvot and the responsibility of Torah, then 600,000 ministering angels came down and tied two crowns on each member of the Jewish people, one for “we will do” and one for “we will listen”, for as a result of ordering [“we will do”] first, they merited two crowns.

The Beit HaLevi explains that if the Jewish people had said “we will listen and we will do”, in that order, it would imply both learning and action. However, the type of learning that would be implied would merely be the preparatory learning required to execute the action properly. In fact, it would be similar to simply saying “we will do”, as was stated in Chapter 24 verse 3, signifying only the acceptance of performing actions as prescribed. However, with the introductory acceptance of “we will do” followed by “we will listen”, this implies an additional acceptance of learning as an independent objective. The Jewish people thereby accepted the responsibility of performing the actions required by the Torah, including the necessary learning to perform them properly, and then accepted the responsibility of studying the Torah, acknowledging study as an independent responsibility.

What emerges is a distinct ethic of learning within the Torah system. Even at Sinai, the Jewish people acknowledged and accepted the inherent ennobling character of the study of Torah. The precise balance of learning and action is a larger subject, discussed across the writings of the Sages. But the cognitive and intellectual engagement with Torah is foundational, part of our original acceptance of the Torah at Sinai.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

Following the splitting of the sea, the Jewish people begin to complain. First they run out of water. After finding a water source that is undrinkable, they complain about Moshe. He cries out to Hashem who provides a solution. They then travel to Elima where there are twelve springs of water and seventy date palms. After departing, they begin to complain again about Moshe and Aharon.

שמות טז

(ג) וַיֹּאמְר֨וּ אֲלֵהֶ֜ם בְּנֵ֣י יִשְׂרָאֵ֗ל מִֽי־יִתֵּ֨ן מוּתֵ֤נוּ בְיַד־יְהֹוָה֙ בְּאֶ֣רֶץ מִצְרַ֔יִם בְּשִׁבְתֵּ֙נוּ֙ עַל־סִ֣יר הַבָּשָׂ֔ר בְּאׇכְלֵ֥נוּ לֶ֖חֶם לָשֹׂ֑בַע כִּֽי־הוֹצֵאתֶ֤ם אֹתָ֙נוּ֙ אֶל־הַמִּדְבָּ֣ר הַזֶּ֔ה לְהָמִ֛ית אֶת־כׇּל־הַקָּהָ֥ל הַזֶּ֖ה בָּרָעָֽב׃ (ד) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה הִנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתוֹרָתִ֖י אִם־לֹֽא׃

Shemot 16

(3) The children of Israel said to them, If only we had died by the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we ate bread to our fill! For you have brought us out into this desert, to starve this entire congregation to death.(4) So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.

God responds to the complaints of the people by introducing the manna. Sustenance will rain down from heaven and take care of their needs. But God also tells Moshe that He will test the people, to see if they will follow His teachings or not. What is the test and what is the teaching?

רשב"ם שמות טז:ד

למען אנסנו – מתוך שבכל יום ויום עיניהם תלויות למזונותיהם אלי, מתוך כך יאמינו בי וילכו בתורותי, כמו שמפורש בפרשת והיה עקב: ויענך וירעיבך {וגו'} (דברים ח’:ג').

Rashbam on Shemot 17

That I May Test Them: "Since every day their eyes are turned to Me for their sustenance, as a result they will believe in Me and follow My laws." This idea is explained explicitly in the Torah portion Vehayah `eqev, on the verse (Deut. 8:3) "He subjected you to the hardship of hunger ...."

The Rashbam explains that the experience of being dependent on God for their daily bread will change the people’s perspective. It will draw their attention toward God, the source of all reality, increasing the people’s trust in God and their commitment to following His teachings. The Rashbam also draws our attention to Moshe’s discussion of the manna in Parshat Eikev.

דברים ח

(ג) וַֽיְעַנְּךָ֮ וַיַּרְעִבֶ֒ךָ֒ וַיַּאֲכִֽלְךָ֤ אֶת־הַמָּן֙ אֲשֶׁ֣ר לֹא־יָדַ֔עְתָּ וְלֹ֥א יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽיעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כׇּל־מוֹצָ֥א פִֽי־יְהֹוָ֖ה יִחְיֶ֥ה הָאָדָֽם׃ (טז) הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ

Devarim 8

(3) And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather, by whatever comes forth from the mouth of the Lord does man live. (16) Who fed you with manna in the desert, which your forefathers did not know, in order to afflict you and in order to test you, to benefit you in your end.

Here Moshe elaborates on the episode following the splitting of the sea and the function of the manna. The Jewish people experienced deprivation, and then were fed the manna. This illustrated to the people that man is totally dependent on God. We may grow our grain in the earth, manipulate it, and fashion a loaf of bread. But the raw materials come from the Creator of the universe. We make the blessing “who brings bread from the land”, knowing full well that bread does not grow on trees or in the field. This articulates our recognition that God is the ultimate source of our bread. What is the “test” that is being referred to in our verses in Shemot and Devarim?

תלמוד בבלי – יומא עד:

המאכילך מן במדבר למען ענותך רבי אמי ורבי אסי חד אמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו וחד אמר אינו דומה מי שרואה ואוכל למי שאינו רואה ואוכל. אמר רב יוסף מכאן רמז לסומין שאוכלין ואין שבעין אמר אביי הלכך מאן דאית ליה סעודתא לא ליכלה אלא ביממא

Talmud Bavli - Yoma 74b

Apropos the verse: “And he afflicted you and caused you to hunger, and fed you with manna” (Deuteronomy 8:3), the Gemara expounds related verses. The Torah states: “Who feeds you manna in the desert which your fathers did not know, in order to afflict you” (Deuteronomy 8:16). What affliction was there in eating the manna? Rabbi Ami and Rabbi Asi disagreed on the matter. One said: There is no comparison between one who has bread in his basket and one who does not have bread in his basket. The affliction in eating the manna lay in there being no leftover food for the next day. Each day the people worried that they might not have any food to eat the next day. And one said: There is no comparison between one who sees the food and eats it and one who does not see the food and eats it. Though the manna could taste like anything, it always looked the same and did not look as it tasted. Being unable to see the food that they tasted was an affliction. Rav Yosef said: From here there is an allusion to the idea that blind people eat but are not fully satisfied when they eat because they cannot see their food. Seeing the food contributes to the enjoyment of eating. Abaye said: Therefore, from what we have just learned, one who has a meal should eat it only during daytime, when there is light to see the food that is being eaten.

רש"י יומא עד: – אין לו פת בסלו – אוכל היום ודואג על למחר. אינו רואה ואוכל – אכילת המן טועם טעם כל המינים ואינו רואה אלא מן.

Rashi Yoma 74b – One who doesn’t have bread in his basket – he eats today and worries about tomorrow. One who does not see and eat – eating the manna one could taste all the species, but one [still] only saw manna.

The Talmud records two opinions regarding the “affliction” and deprivation experienced by the Jewish people in the desert related to the manna. One opinion, based on the interpretation of Rashi, is that even though one has food today, the insecurity of not knowing about tomorrow disturbs one’s meal today. According to this opinion, the Jewish people had to transition their trust in man to their trust in God. As slaves they may not have been in full control of their sustenance. But instead of merely experiencing freedom and independence, the Jewish people experienced a dependance on God, revealing to them a truth that we are ultimately completely reliant on God for our needs .

The second opinion (also based on Rashi) is that while the manna could taste like anything, its visual form did not change. This is a different deprivation, a culinary encounter that lacks the visual experience. As Rav Yosef who was blind comments, the satisfaction of eating is incomplete without the visual. Perhaps this highlights that part of eating is an ego-centered experience. We don’t want to merely take care of our physical needs, we want to gratify our needs in a certain style. People do not post on social media about the canned protein shake they drank to provide essential nutrients nearly as often as they post pictures of a fancy looking entree. The Jewish people were transitioning from the materialism of Egypt. In order to counter this emphasis on the aesthetic, the manna focused on the basic and essential nourishment needed to sustain life. This reflects the Torah’s philosophy of how we relate to the physical.

It is interesting that Abaye comments in the Talmud that given the above, one should aim to eat during the daytime. He does not suggest a person should eat in the dark or blindfolded. Apparently Abaye recognized this need in man. One should acknowledge the idea encapsulated in the manna, but this was a divine test for a specific people in a specific time. Our goal should be to take this idea to…

Two of the four sections included in Tefillin make up the last two paragraphs of Parshat Bo. Each of the paragraphs discusses the consecration of the first born, the exodus from Egypt, and the mitzvah of Tefillin. What thematically relates these three items, consecration of the first born, the exodus, and the performance of putting on Tefillin?

שמות יג

(ט) וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת יְהֹוָ֖ה בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ יְהֹוָ֖ה מִמִּצְרָֽיִם׃ (טז) וְהָיָ֤ה לְאוֹת֙ עַל־יָ֣דְכָ֔ה וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִיאָ֥נוּ יְהֹוָ֖ה מִמִּצְרָֽיִם׃

Shemot 13

(9) And it shall be to you as a sign upon your hand and as a remembrance between your eyes, in order that the law of the Lord shall be in your mouth, for with a mighty hand the Lord took you out of Egypt. (16) And it shall be for a sign upon your hand and for ornaments between your eyes, for with a mighty hand did the Lord take us out of Egypt.

The firstborn are consecrated to God. We recognize that everything in the world is only given to us by virtue of Divine allocation. We express this recognition in designating our firstborn children, the firstborn of our flock, and our first fruit to God (we symbolically redeem some of these items).

There is a special relationship between God and the Jewish people. We are not merely another nation, whose political identity naturally waxes and wanes with the passage of time. Had history taken its natural course, we would have been assimilated and lost in the land of Egypt. God took us out of Egypt and set us on a different course.

We recognize our unique status and responsibility through the consecrating our bodies, our minds, and our actions. We place Tefillin on our arms and between our eyes as a sign of this dedication. Tefillin functions as a reminder of these ideas, which can so easily get lost as we are drawn into our day to day affairs.

תלמוד בבלי – ברכות ל:

אַבַּיֵי הֲוָה יָתֵיב קַמֵּיהּ דְּרַבָּה, חַזְיֵיהּ דַּהֲוָה קָא בָּדַח טוּבָא, אֲמַר: "וְגִילוּ בִּרְעָדָה" כְּתִיב! אֲמַר לֵיהּ: אֲנָא, תְּפִילִּין מַנַּחְנָא. רִבִּי יִרְמְיָה הֲוָה יָתֵיב קַמֵּיהּ דְּרִבִּי זֵירָא, חַזְיֵיהּ דַּהֲוָה קָא בָּדַח טוּבָא, אֲמַר לֵיהּ: {משלי י"ד:כ"ג} "בְּכָל עֶצֶב יִהְיֶה מוֹתָר" כְּתִיב, אֲמַר לֵיהּ: אֲנָא, תְּפִילִּין מַנַּחְנָא.

Talmud Bavli - Brachot 30b

On that note, the Gemara relates: Abaye was sitting before his teacher Rabba, and Rabba saw that he was excessively joyful. He said to Abaye: It is written: Rejoice with trembling, one’s joy should not be unrestrained. Abaye said to him: It is permissible for me because I am donning phylacteries now and as long as they are upon me they ensure that the fear of God is upon me. Similarly, the Gemara relates that Rabbi Yirmeya was sitting before Rabbi Zeira. He saw that Rabbi Yirmeya was excessively joyful. He said to him: It is written: “In all sorrow there is profit” (Proverbs 14:23); sorrow is appropriate, not excessive joy. Rabbi Yirmeya said to him: It is permissible for me because I am donning phylacteries.

An interesting Gemara in Brachot discusses the balance between joy and awe. We are encouraged to enjoy the world, but not to the extent that we lose sight of the Ultimate Reality of God. When Rabba expresses concern that Abayei is exhibiting excessive joy, Abayei assures him that he is wearing Tefillin, and therefore his energy and excitement are oriented properly. This is consistent with the Rambam’s description of the holiness associate with Tefillin.

רמב"ם תפילין ומזוזה וספר תורה ד

(כה) קדושת תפילין קדושה גדולה היא, שכל זמן שתפילין על ראשו של אדם ועל זרועו, הוא עניו וירא, ואינו נמשך בשחוק ובשיחה בטילה, ואינו מהרהר במחשבות רעות, אלא מפנה ליבו לדברי האמת והצדק. לפיכך צריך אדם להשתדל להיותן עליו כל היום, שמצותן כך היא. אמרו עליו על רב תלמיד רבינו הקדוש, שכל ימיו לא ראוהו שהלך ארבע אמות בלא תורה, או בלא ציצית, או בלא תפילין:

Rambam - Mishna Torah - Laws of Tefillin, Mezuzah, and Sefer Torah 4

(25) The holiness associated with tefillin is very great. As long as a person is wearing tefillin on his head and arm, he will be humble and God-fearing and will not be drawn to frivolous behavior or empty speech. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice. Accordingly, a person should try to wear [tefillin] throughout the entire day, for this is the mitzvah associated with them. Among the praises conveyed upon Rav, the student of Rabbenu Hakadosh, was that he was never seen walking four cubits without [reciting words of] Torah, without tzitzit, and without tefillin.

The experience of wearing Tefillin is designed to impact our mindset and our actions. Wearing Tefillin is corollary performance to accepting the yoke of Heaven, accompanying the reading of the Shema in the morning, directing our energies toward Divine ideals. Tefillin is more than an adornment. It is a transformative, a crowning glory of the human being who is aware of themselves and their place in the world orchestrated by the Almighty.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

ALSO ON PARSHAT BO:

Yaakov gathers his sons together. He tells them of the future. He addresses the group, and each son individually.

בראשית מט – (א) וַיִּקְרָ֥א יַעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַחֲרִ֥ית הַיָּמִֽים׃ (ב) הִקָּבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם׃

Bereisheit 49 – (1) Jacob called for his sons and said, "Gather and I will tell you what will happen to you at the end of days. (2)Gather and listen, sons of Jacob, and listen to Israel, your father.

The names Yaakov and Yisrael both refer to our forefather. There are different theories as to why each is used in a particular verse or circumstance. One possibility is that the name Yaakov is used to describe his personal experiences, when he is acting as an individual. The name Yisrael is used when he is acting for the Jewish people. Here Yaakov gathers his sons together, the sons of Yaakov, but he asks them to listen to Yisrael their father. In the subsequent blessings, Yaakov bridges the gap between the personal experiences of his sons, and the future experiences of the Jewish people their descendants.

בראשית מט – (ג) רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃ (ד) פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃

Bereisheit 49 – (3) Reuben, you are my firstborn, my strength and the first of my might. [You should have been] superior in rank and superior in power. (4) [You have] the restlessness of water; [therefore,] you shall not have superiority, for you ascended upon your father's couch; then you profaned [Him Who] ascended upon my bed.

Yaakov begins by addressing his comments to Reuven. He notes he was first and foremost by default, but that he lost his rank. He compares him to water, and apparently references a previous episode. The Radak provides us with further information:

רד"ק בראשית מט – (ג-ד) ראובן בכרי אתה – ושנה ושלש ואמר כחי וראשית אוני – כי היה ראוי לשלש מעלות, כמו שתרגם אנקלוס: בכרותא כהנתא ומלכותא…פחז כמים – קלות ומהירות היה לך כמו המים הנגרים, כן מהרת לעשות תאותך וגבר יצרך עליך, ולא עמדת לפניו ולא התבוננת בעצמך, כי עון גדול הוא. לפיכך אל תותר – לא יהיה לך יתרון על אחיך.

Radak Bereisheit 49:3 – (3-4) Reuven you are my firstborn; Yaakov repeated this theme a second and a third time when he continued: my strength and my initial effort. The reason was that theoretically, Reuven was entitled to three advantages as Onkelos translates: 1) birthright; 2) priesthood, and kingship. You were precipitous as water in not restraining your biological urges which led you to mount the couch of your father. You did not stop to consider what a sin with far ranging effects you would make yourself guilty of by your lack of self control. You will no longer enjoy any advantage over your brothers.

The Radak explains that Reuven was entitled to the birthright, priesthood, and kingship. But he forfeited these positions of power. Comparing him to water that flows based on its surroundings and doesn’t chart its own path, Reuven is criticized for following his default inclination, being led by his own predispositions. He failed to be reflective and consider his course of action carefully. But what exactly is the connection to “ascending his bed”? This references an episode in Vayishlach immediately following the passing of Rachel.

בראשית לה – (כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֗֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃

Bereisheet 35 – (22) And it came to pass when Israel sojourned in that land, that Reuben went and lay with Bilhah, his father's concubine, and Israel heard [of it], and so, the sons of Jacob were twelve.

רש"י בראשית לה:כב – אס וישכב את בלהה – מתוך שבילבל משכבו, מעלה עליו כאילו שכבה. ולמה בילבל וחילל יצועיו? שכשמתה רחל, נטל יעקב מיטתו שהיתה נתונה תדיר באהל רחל ולא בשאר האהלים, ונתנה באהל בלהה. בא ראובן ותבע עלבון אמו, אמר: אם אחות אמא הייתה צרתה, שפחת אחות אימא תהא צרתה לאימא?

Rashi – Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it into Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b]

Based on the Gemara in Shabbat (55b), Rashi insists that Reuven did not actually sleep with Bilhah. However, he moved his father’s bed. This was apparently an act that challenged his father’s authority, the consequences so profound it was as if he slept with her. This episode is referenced not only by Yaakov in his final blessings, but also by the Midrash Rabbah (84:19) and Rashi (37:29) during the sale of Yosef:

בראשית לז – (כט) וַיָּ֤שׇׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ (ל) וַיָּ֥שׇׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃

Bereisheit 37 – (29) And Reuben returned to the pit, and behold, Joseph was not in the pit; so he rent his garments. (30) And he returned to his brothers and said, "The boy is gone! And I where will I go?”

רש"י בראשית לז:כט – וישב ראובן – ובמכירתו לא היה שם, שהגיע יומו לילך ולשמש את אביו. דבר אחר: עסוק היה בשקו ותעניתו על בילבול יצועי אביו.

Rashi – And Reuben returned: But when he (Joseph) was sold, he (Reuben) was not there, for his day to go and serve his father had arrived (Gen. Rabbah 84:15). Another explanation: He was busy with his sackcloth and his fasting for disarranging his father’s bed (Peskikta d’Rav Kahana ch. 25).

Rabbi Joseph B. Soloveitchik - Mesoras HaRav Chumash - Bereisheit 37:29

Why did Reuben choose this specific occasion to repent for that earlier act? Because only now did Reuben finally realize the staggering implications of his sin. After the brothers witnessed Reuben acting in a disrespectful manner toward their father in the Bilhah incident, their own respect for Jacob declined. While from the perspective of the deed itself Reuben's infraction was minor, the consequence of the deed was devastating. Reuben undermined Jacob's authority in his own household, and the ensuing loss of respect for Jacob by Reuben's brothers ultimately resulted in their proposal to kill Joseph. Reuben finally understood the full implications of his earlier actions, and therefore, immediately after hearing their threat to kill Joseph, he was taken up with his fasting and sackcloth. (Mipeninei Harav, pp. 398-399; Boston, undated)

After the passing of Rachel, Reuven viewed Yaakov’s personal decision of where to sleep as an insult and threat. He acted independently against Yaakov’s wishes. This erosion of Yaakov’s authority led to the sale of Yosef, and the subsequent strife among the brothers. Yaakov’s opening message to the brothers as a unit, regarding the future of the Jewish people, focuses on this erosion of authority.

There is a balance between freedom and authority. Freewill, freedom of action, and liberty are important cornerstones of society. But a degree of authority is essential to operate in a coordinated fashion. We are indeed called a “stiff necked people (Shemot 32:9), and we don’t always listen well to instructions (Ibn Ezra ad loc.). But we can’t operate collectively without a degree of centralization. That being said, those in power must act with care, self-reflection, and precision. Reuven relinquished his authority because of his rash decision-making, failure to be measured and self-reflective, and his role in eroding a central authority. Yaakov’s blessings not only highlight our people’s positive characteristics, but the errors and tendencies of our predecessors, …

The Jewish response to difficult situations is to cry out to God, engage in reflection and Teshuva, and correct our errors and improve our situation. Examples of difficult situations include current famine, plagues, or wars. The Sages ordained that when a calamity affects the community, it is appropriate to engage in fasting.

רמב"ם תעניות ה

(א) יש שם ימים שכל ישראל מתענין בהם מפני הצרות שאירעו בהם, כדי לעורר הלבבות ולפתוח דרכי התשובה, ויהיה זה זיכרון למעשינו הרעים ומעשה אבותינו שהיה כמעשינו עתה, עד שגרם להם ולנו אותן הצרות. שבזכרון דברים אלו נשוב להיטיב, שנאמר "והתודו את עונם ואת עון אבותם" וכו' (ויקרא כ“ו:מ‘):...ועשירי בטבת, שבו סמך מלך בבל נבוכדנצר הרשע על ירושלים והביאה במצור ובמצוק.

Rambam - Laws of Fast Days - Chapter 5

(1)There are days when the entire Jewish people fast because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. By reminding ourselves of these matters, we will repent and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors.”(2)…The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege.

In addition to fasting in response to a current calamity, the Jewish community observes fast days related to tragedies that occurred to the Jewish people in the past. The Rambam explains the objective is to “awaken their hearts and open the pathways of return” (Laws of Fast Days, 5:1). The fast of the 10th of Tevet marks the day Nevuchadnezer began the siege of Jerusalem which ultimately led to the downfall of Jerusalem, the destruction of King Solomon’s Temple, and the Babylonian exile and captivity.

The 9th of Av is observed as a fast day and day of mourning to mark the destruction of the Temple. It also includes other tragedies that occurred on that day. If the siege we commemorate on the 10th of Tevet ultimately led to the destruction of the Temple, why does it warrant a distinct day of fasting ? The Rambam concludes his Laws of Fast Days with the following:

רמב"ם תעניות ה:יט

(יט) כל הצומות האלו עתידים ליבטל לימות המשיח. ולא עוד אלא שהם עתידים להיות ימים טובים וימי ששון ושמחה, שנאמר "כה אמר י"י צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים, והאמת והשלום אהבו" (זכריה ח':י"ט):

Rambam - Laws of Fast Days - Chapter 5:19

All these [commemorative] fasts will be nullified in the Messianic era and, indeed ultimately, they will be transformed into holidays and days of rejoicing and celebration, as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month], the fast of the fifth [month], the fast of the seventh [month], and the fast of the tenth [month] will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.'

Why is it that these fast days will eventually become days of rejoicing? Wouldn’t it be sufficient to simply drop the days of fasting once they are no longer relevant? Apparently the 10th of Tevet and similar public fast days don’t merely mark a particular small-scale tragedy. It represents a specific missed opportunity. There are details of the event that represent universal lessons, errors of the Jewish people that still need to be corrected. During the second Temple era, another siege of Jerusalem took place by Vespasian. The infighting and strategic failures of the Jewish people at that time were laid bare in the Talmud:

תלמוד בבלי – גיטין נו

שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת …חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי …הוה להו למיזן עשרים וחד שתא.

Talmud Bavli - Gittin 56a

The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat…These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood …These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.

During the second siege of Jerusalem, there were enough collective resources and corresponding generosity to sustain the city for 21 years. However, due to infighting and extremism, these important strategic resources were squandered. Clearly, we are reminded of the “the detrimental actions of our forefathers that resemble ours” (Rambam, Laws of Fast Days 5:1). But the question remains, why will this day be a day of rejoicing in the future? The 9th of Av as well will be a holiday in the future, reminiscent of a statement in the Talmud:

תלמוד בבלי – תענית ל:

כל המתאבל על ירושלים זוכה ורואה בשמחתה ושאינו מתאבל על ירושלים אינו רואה בשמחתה

Talmud Bavli - Taanit 30b

Whoever mourns for Jerusalem merits and sees her future joy, and whoever does not mourn for Jerusalem does not see her future joy.

Rav Yitzchak Mirsky discusses the interpretation of this Talmudic statement by the Chatam Sofer and the Torah Temima. They pay careful attention to the precise language of the statement. It does not use the future tense, that one who mourns over Jerusalem will merit and see in the future, but rather uses the present tense, merits and sees. An illustration is quoted from Rav Chaim Volozhin. When the brothers bring to Yaakov their brother Yosef’s bloody tunic, it says “and Yaakov mourned his son for many days, and all his sons and daughters stood up to comfort him, but he refused to be comforted (Bereisheet 37:34-35). Yaakov never accepted the loss of Yosef. He never moved on. For us, when we mourn the loss of Jerusalem, we demonstrate that we have not moved on. We bring to mind not only the tragedies of the past, but also our prophecies, our hopes, and our resolve for the future.

זכריה ח – (ג) כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה שַׁ֚בְתִּי אֶל־צִיּ֔וֹן וְשָׁכַנְתִּ֖י בְּת֣וֹךְ יְרֽוּשָׁלָ֑͏ִם וְנִקְרְאָ֤ה יְרוּשָׁלַ֙͏ִם֙ עִ֣יר הָֽאֱמֶ֔ת וְהַר־יְהֹוָ֥ה צְבָא֖וֹת הַ֥ר הַקֹּֽדֶשׁ׃ (ד) כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת עֹ֤ד יֵֽשְׁבוּ֙ זְקֵנִ֣ים וּזְקֵנ֔וֹת בִּרְחֹב֖וֹת יְרוּשָׁלָ֑͏ִם וְאִ֧ישׁ מִשְׁעַנְתּ֛וֹ בְּיָד֖וֹ מֵרֹ֥ב יָמִֽים׃ (ה) וּרְחֹב֤וֹת הָעִיר֙ יִמָּ֣לְא֔וּ יְלָדִ֖ים וִֽילָד֑וֹת מְשַׂחֲקִ֖ים בִּרְחֹֽבֹתֶֽיהָ׃

Zecharia 8 - 3)So said the Lord: I will return to Zion, and I will dwell in the midst of Jerusalem; and Jerusalem shall be called the city of truth, and the mount of the Lord of Hosts [shall be called] the holy mountain. 4) So said the Lord of Hosts: Old men and women shall yet sit in the streets of Jerusalem, each man with his staff in his hand because of old age. 5) And the streets of the city shall be filled, with boys and girls playing in its streets.

Only those who participate in mourning Jerusalem see its potential and future redemption. Only those who appreciate the loss of Jerusalem, the city of Truth, will eventually appreciate its restoration. Each of the fast days represent a particular error of the Jewish people, a missed opportunity we can learn from. In the future, in the time of the Moshiach, we will have corrected these errors. We can look back at each of these mistakes, and celebrate that they have been rectified, that we overcame these obstacles and barriers, and built a renewed future.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/lib…

The stage is set for the founding of the Jewish nation. But all does not proceed smoothly. There is tension in the house of Jacob.

בראשית לז

(א) וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃ (ב) אֵ֣לֶּה׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃ (ג) וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכׇּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃ (ד) וַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכׇּל־אֶחָ֔יו וַֽיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם׃ (ה) וַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃ (ו) וַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי׃ (ז) וְ֠הִנֵּ֠ה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֙ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּֽשְׁתַּחֲוֶ֖יןָ לַאֲלֻמָּתִֽי׃ (ח) וַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹמֹתָ֖יו וְעַל־דְּבָרָֽיו׃ (ט) וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃ (י) וַיְסַפֵּ֣ר אֶל־אָבִיו֮ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּחֲוֺ֥ת לְךָ֖ אָֽרְצָה׃ (יא) וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃

Bereisheet 37

1) Jacob dwelt in the land of his father's sojournings, in the land of Canaan. 2) These are the generations of Jacob: when Joseph was seventeen years old, being a shepherd, he was with his brothers with the flocks, and he was a lad, [and was] with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought evil tales about them to their father. 3) And Israel loved Joseph more than all his sons, because he was a son of his old age; and he made him a fine woolen coat. 4) And his brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully. 5) And Joseph dreamed a dream and told his brothers, and they continued to hate him. 6) And he said to them, "Listen now to this dream, which I have dreamed: 7) Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf.” 8) So his brothers said to him, "Will you reign over us, or will you govern us?" And they continued further to hate him on account of his dreams and on account of his words. 9) And he again dreamed another dream, and he related it to his brothers, and he said, "Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me.” 10) And he told [it] to his father and to his brothers, and his father rebuked him and said to him, "What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?” 11) So his brothers envied him, but his father awaited the matter.

Yosef emerges as a capable shepherd and is favored by his father to be the future leader. Yosef was young, not yet the skilled political statesman he would become. But he was a powerful visionary. He dreamed of a shift in the economy, away from animal husbandry toward agriculture. He felt the house of Jacob, while successful shepherds, needed to diversify their portfolio. The brothers rejected his presumptive authority and rejected his vision. He further dreamed beyond reshaping the economy, to directing their spiritual mission. The brothers were jealous of this vision, their father expressed his skepticism publicly, but saw potential merit as well.

The Rav, Rabbi Joseph B. Soloveitchik, often quoted the Ramban’s statement that “All that occurs to the forefathers is indicative of [what will occur] to their children” (Commentary on Bereisheet 12:16; Tanchuma 9). As the Rav stated, the Torah’s narrative of our forefathers is “the blueprint of Jewish history for all days” (1968). He sees in the story of Joseph and the brothers a sketch of Jewish history that reverberates throughout the ages.

The zionist movement was founded within a secular framework. It primarily focused on securing the physical safety and political independence of Jewish people. Its leaders and values were secular. This resulted in a perhaps natural opposition from many in the Jewish community. Those who devoted their lives entirely to the promulgation of Torah and its unique values found themselves at odds with the secular zionist ideology.

One famous example occurred in the city of Brisk following the death of Theodore Hertzl in 1904. Some in the community wanted to hold a public eulogy for Hertzl. The city’s rabbi, Rabbi Chaim Soloveitchik (the Rav’s grandfather) opposed this and locked the door to the synagogue. Zeev Dov Begin, whose son Menachem would be instrumental in the founding of the State of Israel and serve as Prime Minister, broke the lock and eulogized Hertzl to a packed crowd.

The Rav himself became a spokesperson for the Mizrachi movement, a religious zionism that incorporated Torah values with a vision for the State of Israel. He saw the early tensions between zionism and the religious establishment through the eyes of Joseph and brothers. Joseph had a vision which his brothers could not see.

Rabbi Joseph B. Soloveitchik - The Rav Speaks - Joseph and the Brothers p.32-33

The Joseph of 5662 unconsciously sensed that it was forbidden to rely on a continuation of the status-quo, that great changes were about to occur in Jewish life for which we would have to be prepared. He sensed the advent of an era when there would be no yeshivot in Brisk, Vilna, and Minsk; when America would be turned into a place of Torah; and when Israel, the State of Israel, would become the core center of Torah…

I would like to ask a simple question: what would the yeshivot and Torah scholars rescued from the holocaust - these burning embers taken from the fire - have done if the Joseph of 5662 had not trod a path for them in the land of Israel, and had not made possible the transplanting of the Tree of Life of Lithuania and other lands in the Holy Land? I sometimes think that were the great brethren of the "Joseph" of 5662, world renowned genius personalities in Torah and sublime saints, living today, they would also discern the Divine miracle in the establishment of the State of Israel, and they would utter song and praise to the Holy One, blessed be He…

In order to have a share in the new Israel, where the Torah that was driven from Lithuania and Poland found a home, the Joseph of 5662 began to build Israel together with all the “freethinkers” from whom he was as ideologically and spiritually removed as were his brothers, the Torah greats. However, to our great sorrow, while the Tribes of God thousands of years ago finally admitted Joseph's righteousness, and begged his forgiveness, "please forbear the wrong of your brothers and their sin, for they caused you evil" (Gen. 50:17), today a segment among our brethren still lack the capacity to see reality as it is and the courage to admit their error. Even today, after Treblinka and Auschwitz - as assimilation putrefies a great portion of diaspora Jewry and the State of Israel is occupied in protecting the Jewish settlement in the holy land from the Arab Amalek - they hold fast stubbornly against their brother "Joseph" (religious Zionists): “and they viewed him from a distance” (Gen, 37:18)

While the Rav’s derasha –explication, his creative interpretation beyond the simple meaning of the text, was compelling at the time it was delivered…

We are bewildered. We are confused. We struggle to make sense of the evil we are being forced to confront. Starting with the verse prior to the beginning of the Haftorah for this week, we read:

הושע יא

(ו) וְחָלָ֥ה חֶ֙רֶב֙ בְּעָרָ֔יו וְכִלְּתָ֥ה בַדָּ֖יו וְאָכָ֑לָה מִֽמֹּעֲצ֖וֹתֵיהֶֽם׃ (ז) וְעַמִּ֥י תְלוּאִ֖ים לִמְשׁוּבָתִ֑י וְאֶל־עַל֙ יִקְרָאֻ֔הוּ יַ֖חַד לֹ֥א יְרוֹמֵֽם׃

Isaiah 11

And war will devolve upon their cities, destroying their branches and consuming, as a result of their own plans. And my nation wavers whether to return to me, and to above they call, together they are not uplifted.

War and violence ravage the cities. Their branches, either referring to the bars of the gates, their mighty warriors (Metzudot), or their villages (Radak) are destroyed. The prophet prompts them to connect the destruction to their own failings in strategy. Some suggest this refers to the failure of their political strategies in conjunction with their moral failings of serving other gods and abandoning the worship of God (Metzudot/Abarbanel). It is a tough message to hear, difficult to internalize. The people are baffled, disoriented, wavering on where to turn. Rav Hirsch translates the second half of verse 7, “and they call out to the ‘heights’, but there is no union in what are ‘the heights’”.

Rav Samson Raphael Hirsch - Commentary on the Haftoroth 11:7

What the prophets of God designate as a return to God and thereby to Truth and salvation, the leaders and the priests of Baal call a "backsliding" into the old slavery in the chains of the Torah. "Back, ye stand at the edge of the abyss”, cry the prophets of God. "Boldly forward, only that way leads to the heights" resounds from the mouths of the others, and "My People" who had systematically been kept in ignorance of the Torah throughout generations, they stand in doubt in the middle, do not know whom to believe, do not know where in truth the direction to the heights lies. In plural, "they call, all of them, to the heights", but they by no means agree what the lofty goal which is to be striven for really is, whether the return to the Torah, or progressing in the defection from it.

The people are committed to picking themselves off the ground, moving boldly forward, and reaching new heights. But there is no unity or consensus on where to go. There are differing views regarding the ultimate objective. And thus the people are paralyzed. A few chapters later, which according to some customs is read as the Haftorah for Veyeitze, we read:

הושע יד

(א) תֶּאְשַׁם֙ שֹׁמְר֔וֹן כִּ֥י מָרְתָ֖ה בֵּאלֹהֶ֑יהָ בַּחֶ֣רֶב יִפֹּ֔לוּ עֹלְלֵיהֶ֣ם יְרֻטָּ֔שׁוּ וְהָרִיּוֹתָ֖יו יְבֻקָּֽעוּ׃ (ב) שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יְהֹוָ֣ה אֱלֹהֶ֑יךָ כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ׃

(1) Samaria shall be accounted guilty, for she has rebelled against her God: they shall fall by the sword, their infants shall be dashed, and their pregnant women shall be ripped up. (2) Return, O Israel, to the Lord your God, for you have stumbled in your iniquity.

Again a picture of violence and terror. The weak are targeted. Atrocities committed. But the prophet sees this as an opportunity for renewal and return. It is optimism in the face of terrible adversity.

Rav Samson Raphael Hirsch - Commentary on the Haftoroth 14:2

In spite of all the degeneration depicted in the foregoing, and in spite of the terrible doom that was decreed in consequence thereof, the Prophet speaks words of the return to God with such tenderness and fervor that none other have spoken. For to him the fate of suffering did not mean the road to death but the way to life. Not for nothing were they called above, the pangs of birth. Through them fallen Israel is to arise to new life. The "barricades of your hearts" are they to break down, to open the way for the Words of God to enter to your true better self. Then through all the thunder of the fateful events that rage around you the call of your God and Father sounds, and reaches your ear, and reaches your heart no longer grown torpid in inordinate desire for pleasure and worship of property, the call to come back, return O Israel! And indeed “until” not “toward”, right unto your God, do not remain standing half-way there! One who, as you did, broke entirely away from your God, to come back must have the courage to break entirely with the whole of his past, and must not rest until he has fought his way up to the stage where His God awaits him…for now you have indeed realized that, not as you believed, you had progressed, risen through your sin, but you had stumbled, slipped, fallen, through it; your error has proved after all to be a mistake.

There are noteworthy parallels between ancient and modern times. We are confronted once again with war and violence. We know we cannot remain paralyzed, but move boldly forward. But there are competing visions of the ultimate goal, ambiguity about “the heights” to which we aspire. The prophet sees this as an opportunity for clarity. Impediments can be dissolved, commitments undertaken with complete determination, and unity of purpose achieved. Mistakes can be corrected and a new future forged.

הושע יד

(ג) קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־יְהֹוָ֑ה אִמְר֣וּ אֵלָ֗יו כׇּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃ (ד) אַשּׁ֣וּר׀ לֹ֣א יוֹשִׁיעֵ֗נוּ עַל־סוּס֙ לֹ֣א נִרְכָּ֔ב וְלֹא־נֹ֥אמַר ע֛וֹד אֱלֹהֵ֖ינוּ לְמַעֲשֵׂ֣ה יָדֵ֑ינוּ אֲשֶׁר־בְּךָ֖ יְרֻחַ֥ם יָתֽוֹם׃

Isaiah 11 (3) Take with you words, and return to God, say to him, remove all our error and take the good [instead], and consider the offerings of our lips like [the offering of] bulls. Assyria will not save us, we will not ride on horses. And we will no longer say the work of our hands is our god, for [only] in You is the orphan granted mercy.

References

Hirsch S. R. Levy I. & Hirsch M. (2005/1966). Hirsch commentary on the torah ([2nd ed. (completely rev.)]). Judaica Press.

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

There is an interesting section of the Talmud at the end of Tractate Sotah describing the potential deterioration of society prior to the coming of the Moshiach –Messiah:

תלמוד בבלי – סוטה מט:

בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו

וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים

Talmud Bavli - Sotah 49b

He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors. Normal family relations will be ruined: A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog; a son will no longer be ashamed before his father. And upon what is there for us to rely? Only upon our Father in heaven.

One of the Talmud’s descriptions of the decline prior to redemption is that the face of the generation will be like the face of a dog. The implication of this statement is not immediately clear.

קובץ מאמרים – ר׳ אלחנן ווסרמן

פני הדור כפני שלב פני הדור –בדור שבן דוד בא פני הדור כפני הכלב

מנהגו של כלב להתקדם ולרוץ לפני בעל הבית לכאורה נדמה כאילו הכלב מתהלך לו כאות נפשו והאדון נגרר אחריו המכבד את רצון כלבו. כל זאת לכאורה והנה באמת יודעים אנו כי נהפוך הוא: בעל הבית ילך אל אשר ירצה והכלב רץ לפניו ונשמע לפקודתו. אם רק יבחר בעל הבית בכוון אחר מיד הכלב מסתובב אף הוא ומתקדם לפני אדונו בכוון החדש. בשנים כתקונן, עת היהודים נשמעו להוראות התורה, הורו פני הדור את הדרך, הם קבעו לאן ללכת והדור צעד בעקבותיהם. בעקבתא דמשיחא ימוגר שלטון התורה, הדור יבחר את הדרך כראות עיניו ופני הדור ירוצו בדרך זו לפני ההמון ככלב לפני אדון (בשם הגאון ר' ישראל סלנטר ז“ל). יש רבנים בדורנו הנגררים אחרי דעת הקהל משתדלים להוכיח עד כמה מעורבים הם עם הבריות ומתדרדרים מן הפסגה אל התהום.

Collected Essays - Rav Elchonon Wasserman

It is the nature of dogs to run ahead of their master, and it at first glance appears that the dog is leading in the direction it pleases while the master is honoring the wishes of his dog. This is all how things look, but we know that in truth it is the opposite: the owner goes where he wishes, and the dog runs ahead and obeys his instruction. If the owner heads off in a different direction, immediately the dog will turn around and begin to run ahead of his master in the new direction. In times where things operate properly, the Jews listen to the instruction of Torah, the leaders provide direction, and the generation commits to follow that direction and follow upon their heals. In the times approaching the Messiah, the authority of Torah will be diminished such that the people will choose the path as they see fit, and the leaders will run ahead like a dog before its master (reported in the name of Rabbi Yisrael Salanter). There are rabbis in our generation who are drawn after public opinion, to prove they are in touch with the people, and they plunge from their exalted position into the abyss.

Rav Yisrael Salanter, as recorded by Rav Elchanan Wasserman, explains our enigmatic statement in the Talmud. The “face of the generation” refers to its leaders, and the descriptor “is like the face of a dog” provides an informative analogy. When people walk with their dogs, the dogs run out ahead and it appears as if they are leading. As the comedian Jerry Seinfeld so succinctly puts it, “If aliens are watching this through telescopes, who would you assume is in charge?” (Season 3, Episode 4). The reality is that even though it appears that the dog is leading, he is looking back constantly and following the direction of his master. Similarly, in the times before the Messiah, as the fabric of society frays, the leaders only appear to lead, but are really following the opinion of the masses. The Rambam describes the role of leaders in a time of distress:

רמב"ם תעניות א:יז

(יז) בכל יום תענית שגוזרין על הציבור מפני הצרות, בית דין והזקנים יושבין בבית הכנסת ובודקין על מעשה אנשי העיר, מאחר תפילת שחרית עד חצי היום. ומסירין המכשולות של עבירות, ומזהירין, ודורשין וחוקרין על בעלי חמס ועבירות ומפרישין אותן, ועל בעלי זרוע ומשפילין אותן, וכיוצא בדברים אלו. ומחצי היום ולערב, רביע היום קוראין בברכות וקללות שבתורה, שנאמר "מוסר י"י בני אל תמאס ואל תקוץ בתוכחתו" (משלי ג':י"א), ומפטירין בנביא בתוכחות מענין הצרה, ורביע היום האחרון מתפללין מנחה ומתחננים וזועקין ומתוודין כפי כוחן:

Rambam – Laws of Fast Days 1:17

(17) Whenever there is a communal fast that was instituted for a distressing circumstance, the [community's] court and [its] elders sit in the synagogue and review the conduct of the city's [inhabitants] from the time the morning prayers were concluded until noon. They remove the stumbling blocks that lead to sin. They give warnings, enquire, and investigate all those who pursue violence and sin, and [encourage them] to depart [from these ways]. Similarly, [they investigate] people who coerce others and humble them. They also occupy themselves with other similar matters. [This is what would happen] from noon until the evening: During the [third] quarter of the day, they would read the blessings and the curses in the Torah [as implied by Proverbs 3:11]: "My son, do not despise the instruction of the Lord, and do not reject His rebuke." As the haftarah, they would read a portion from the prophets appropriate to the distress [for which they are fasting].During the [fourth] quarter of the day, the afternoon service is recited, supplications are made, [the people] cry out [to God] and confess according to their capability.

Leaders must be at times willing to tell people what they may not want to hear. That is critical in a time of distress, when we are prompted to reflect and look for ways we can improve. When leaders simply follow the whims and will of the masses, they cease to be leaders. They may retain their leadership roles in form but not in function.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

Moshe’s teaches the Jewish people a song that encompasses all of Jewish history. It is composed with lyrical beauty, but much of its message is a harsh critique of the people’s current and future failings. One example is the Jewish people’s response to prosperity.

דברים לב

וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטּשׁ֙ אֱל֣וֹהַּ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻֽׁעָתֽוֹ

Devarim 32 15 And Jeshurun became fat and rebelled; you grew fat, thick and rotund; [Israel] forsook the God Who made them, and spurned the [Mighty] Rock of their salvation.

The song tells of a cycle of material prosperity followed by the people rejecting God. There are sadly many examples from ancient to modern times. As Rav Hirsch comments on our verse, “It contains the quintessence of all of Jewish history. In suffering, Israel has generally stood the test well, but only rarely has it been able to stand good fortune” (32:15). He further explains:

Commentary of Rav Samson Raphael Hirsch - Devarim 32:15

Here, for the first time in Scripture, we read the name "Yeshurun." Israel is so called on account of the ideal of its moral calling, for Israel's duty is to be Yashar –straight, never deviating from the straight path of its calling.

Above, it says that God wanted Israel to ascend to the double pinnacle of earthly achievement: the peak of material prosperity and the peak of spiritual and moral perfection. For Israel is required to be a shining ex-ample, demonstrating that one who would lead a spiritual and moral life completely dedicated to duty is not necessarily obliged to renounce the enjoyment of earthly happiness; rather, the highest degree of morality is entirely compatible with the greatest measure of earthly happiness. What is more, morality must prove itself in the very midst of earthly happiness and must utilize all the earthly pleasures and resources to attain the spiritual virtue of doing one's moral duty. This is the moral ideal set for the people of Yeshurun, and for the purpose of realizing this ideal it was given an abundance of material riches and pleasures. However, after receiving milk and honey, it grew fat and kicked…

Such has been the history of the people of Israel. It failed to utilize its abundance and surplus for increased spiritual and moral performance, for a more complete fulfillment of its task. Its moral progress lagged behind its material prosperity, and it did not understand how to remain master of its riches and its prosperity; it did not use them for the achievement of its moral duties. Instead, it allowed itself to be overwhelmed by wealth and prosperity, and it allowed its better, spiritual and moral self to be drowned in them.

The Rambam references our verse along with another concept, Havlei HaZeman -the fleeting, temporary, passing endeavors of our time:

משנה תורה להרמב"ם – הלכות תשובה ט:ה

וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט

Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].

This concept of Hevel -transience, is a core theme in the book of Kohelet. We are reminded that man allots great importance and directs much of his effort toward enterprises and endeavors of only transient value. In our minds, physical objects and the objects of our fantasies are permanent and lasting. We so easily get caught up with the short-term and transitory needs of our every day lives, we become distracted from the objectives we have for our life. The Rambam notes that the mitzvah of Shofar is designed to address this very issue:

משנה תורה להרמב"ם – הלכות תשובה ג:ד

(ד) אף על פי שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר, עורו עורו ישנים משנתכם, והקיצו נרדמים מתרדמתכם, וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם, אלו השוכחים את האמת בהבלי הזמן, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל, הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם, ויעזוב כל אחד מכם דרכו הרעה ומחשבתו אשר לא טובה:

Rambam Teshuva 3:4

(4) Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.

We get lulled into concentrating on our daily task list. We focus on what feels urgent instead of what is truly important. We invest our time and energy into things that don’t ultimately matter. These are all typical human patterns. The Shofar and the institution of Teshuva provide a remedy, an opportunity to zoom out, to re-evaluate our lives, a wake-up call to refocus beyond the transient toward our true values.

References

Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Devarim. Jerusalem - New York: Feldheim Publishers.

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

משנה תורה להרמב"ם – הלכות תשובה ט:ה

הקב"ה נתן לנו תורה זו, עץ החיים, וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה, זוכה בה לחיי העולם הבא, ולפי גודל מעשיו וגודל חכמתו הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש, ונהגה בחכמתה תמיד, שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, כגון חולי ומלחמה ורעב וכיוצא בהן, וישפיע לנו כל הטובות המחזקים את ידינו לעשות את כל התורה, כגון שובע ושלום ורבות כסף וזהב: כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להם, אלא נשב פנויים ללמוד בחכמה ולעשות המצוה, כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה, אחר שהבטיח בטובות העולם הזה, "וצדקה תהיה לנו" וגו' (דברים ו':כ"ה):וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כענין שנאמר "וישמן ישורון ויבעט" וג' (דברים ל"ב:ט"ו), שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהם חיזקו ידיהם לבעוט, ומביא עליהם כל הרעות המונעים אותם מלקנות העולם הבא, כדי שיאבדו ברשעם. הוא שכתוב בתורה "ועבדת את אויביך אשר ישלחנו י"י בך" וג' (דברים כ"ח:מ"ח) "תחת אשר לא עבדת את י"י אלהיך בשמחה ובטוב לבב מרב כל" (דברים כ”ח:מ"ז): נמצא פירוש כל אותן הברכות והקללות על דרך זו, כלומר, אם עבדתם את י"י בשמחה ושמרתם דרכו, משפיע לכם הברכות האלו, ומרחיק הקללות, עד שתהיו פנויים להתחכם בתורה ולעסוק בה, כדי שתזכו לחיי העולם הבא, וייטב לך לעולם שכולו טוב, ותאריך ימים לעולם שכולו ארוך, ונמצאתם זוכים לשני העולמות, לחיים טובים בעולם הזה המביאין לחיי העולם הבא. שאם לא יקנה הנה חכמה ומעשים טובים, אין לו במה יזכה, שנאמר "כי אין מעשה וחשבון ודעת וחכמה בשאול" וגמ' (קהלת ט':י'):ואם עזבתם את י"י, ושגיתם במאכל ומשתה וזנות ודומה להם, מביא עליכם כל הקללות האלו, ומסיר כל הברכות, עד שיכלו ימיכם בבהלה ופחד, ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצוות, כדי שתאבדו מחיי העולם הבא, ונמצא שאיבדתם שני עולמות. שבזמן שאדם טרוד בעולם הזה בחולי ובמלחמה ורעבון, אינו מתעסק לא בחכמה ולא במצוה, שבהם זוכין לחיי העולם הבא:

Rambam Teshuvah 9:5

God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.

[In addition,] we are promised by the Torah that if we fulfill it with joy and good…

Teshuva is a central theme in Judaism. It relates to many fundamental philosophical principles and foundational ideas such as reward and punishment. It is a core value, an essential activity that allows us to develop over time.

תלמוד בבלי – יומא פו עמוד ב

אמר ריש לקיש גדולה תשובה שזדונות נעשות לו כשגגות שנאמר {הושע י"ד:ב'} שובה ישראל עד ה' אלהיך כי כשלת בעונך הא עון מזיד הוא וקא קרי ליה מכשול איני והאמר ריש לקיש גדולה תשובה שזדונות נעשות לו כזכיות שנאמר {יחזקאל ל"ג:י"ט} ובשוב רשע מרשעתו ועשה משפט וצדקה עליהם (חיה) יחיה לא קשיא כאן מאהבה כאן מיראה.

Talmud Bavli - Yoma 86b

Reish Lakish said: Great is repentance, as the penitent’s intentional sins are counted for him as unwitting transgressions, as it is stated: “Return, Israel, to the Lord your God, for you have stumbled in your iniquity” (Hosea 14:2). The Gemara analyzes this: Doesn’t “iniquity” mean an intentional sin? Yet the prophet calls it stumbling, implying that one who repents is considered as though he only stumbled accidentally in his transgression. The Gemara asks: Is that so? Didn’t Reish Lakish himself say: Great is repentance, as one’s intentional sins are counted for him as merits, as it is stated: “And when the wicked turns from his wickedness, and does that which is lawful and right, he shall live thereby” (Ezekiel 33:19), and all his deeds, even his transgressions, will become praiseworthy? The Gemara reconciles: This is not difficult: Here, when one repents out of love, his sins become like merits; there, when one repents out of fear, his sins are counted as unwitting transgressions.

Reish Lakish emphasizes the great power of repentance. He explains that intentional sins can be considered unintentional, and even that intentional sins can be considered to be merits. But this seems unjust. How can willful sins be converted in accidental sins? How can willful sins become merits? At first this seems illogical. The Rambam may shed some light on this issue as he discusses the import of our actions.

משנה תורה להרמב"ם תשובה ג:ג

כל מי שניחם על המצוות שעשה, ותהה על הזכויות, ואמר בליבו, ומה הועלתי בעשייתן, אולי לא עשיתי אותם, הרי זה איבד את כולם, ואין מזכירין לו שם זכות בעולם, שנאמר "(ו)צדקת הצדיק לא תצילנו ביום (רשעו) [פשעו]" (יחזקאל ל"ג:י"ב), אין זה אלא בתוהה על הראשונות:

Rambam - Mishne Torah - Laws of Return 3:3

Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds].

As the Rambam explains, a person’s attitudes towards his or her previous actions can define the impact of those actions. A person who regrets the mitzvot that he or she accomplished, loses the merit of those mitzvot. They are no longer an asset. Similarly, it stands to reason that a person who regrets the sins or mistakes he or she has made, can impact the effect of these sins and mistakes (this is what the Rambam outlines in his basic formulation of Teshuva). According to Reish Lakish, if one repents out of fear, these mistakes can be considered unintentional. Further, if one repents out of love, these mistakes can be transformed into merits.

What is the difference between Teshuva out of love versus Teshuva out of fear? What is the definition of each?

ספר העיקרים לרבי יוסף אלבו – מאמר ד פרק כה

שחפשנו כל מצות עשה שבתורה לא מצינו מצוה שיזכה האדם בה בלבד לתכלית המושג מצד התורה אלא התשובה, וזה שהתכלית המכוון בתורה ובעשית מצותיה… ולזה השב בתשובה מחמת יראה הנה הוא שב להיותו ירא שישיגנו עונש מחמת העבירות שעשה, והשם יתברך בשכר תשובה זו ממשיך אליו חסד כפי מה שישאל ומגין עליו מן העונש, והזדונות נעשות לו כשגגות שאינו נענש עליהן, אלא שצריך כפרה כשוגג, אבל השב מאהבה הנה הוא אחר שאינו שב מיראת עונש שיגיע לו מן העבירה, שלא יחוש לעונש, שלבו כשמיר חזק מצור לסבול העונשין, ואינו שב אלא מאהבת השם יתברך בלבד שרוצה לעשות הטוב בעיניו מצד שהוא טוב בעיניו בלבד, כמו שיעשה האוהב מה שהוא טוב בעיני אהובו מזולת יראת עונש כלל, הנה הוא מגיע בתשובה זאת אל התכלית המכוון מצד התורה שהיא אהבת השם יתברך

Rabbi Yosef Also - Book of Fundamentals Essay 4 Chapter 25

If we examine all the mandatory precepts in the Torah, we do not find any one precept though which along on may again the purpose intended by the Torah except repentance. The purpose intended by the Torah to be realized through the performance of its commandments…A person who repents from fear, does so because he is afraid that punishment will come upon him for the sins he has committed. God, as a reward for his repentance, gives him grace as he requests protest him from punishment, coverts his willful misdeeds into errors, and he is not punished for them, but requires atonement as for a deed done in error. But he who repents from love, not from fear of the punishments that may come upon him for his sin, who is not afraid of punishment, his hear being “as an adamant harder than flint” (Ezek. 3:9), in bearing punishment, who repents solely from a love of God, because he desires to do that which is pleasing to God solely because it is pleasing to God, as a lover does that which is pleasing to his friend, no because of the dear of any punishment, —such a person attains through such repentance the purpose intended by the Torah, viz. the love of God.

There are two types of Teshuva which can result in a person changing his or her ways. One type of Teshuva occurs because the individual wishes to avoid a consequence or punishment. This is termed Teshuva from fear. In this case, a person recognizes the potential consequences of a particular course of action and undertakes to abandon that course. This development is localized. It does not represent a broad evolution of the personality, but rather a recognition that a particular action is not beneficial. This is nonetheless considered true Teshuva and is an important and valuable step in the development of an individual. He or she has changed his or her relationship with that previous action, such that the current individual genuinely views it as a mistake. It is a kindness from HaShem that we are judged based on our current state of thinking, and a “willful sin can be considered an inadvertent error”. While the individual person has made arrangements to avoid this particular behavior, the underlying fault that led to this error in the first place may not have been fully addressed. Hence atonement would still be required when Teshuva from fear is employed.

There is however a second type of Teshuva. This type of Teshuva occurs not to avoid a consequence or punishment, but because of a broader development in the person’s relationship to reality and with HaShem. An enlightenment occurs in a particular area of one’s life, and this results in a desire to change course. Upon reflection, a person recognizes the error of one’s ways, incorporating that recognition into his or her personality. The error has now prompted a reevaluation and contributed positively to the person’s development. Just like if one regrets mitzvot he or she has done forfeits their merit, so too, a person that sincerely regrets the errors he or she has committed can turn those failures into a source of merit for the future. This previous experience becomes a source of value and merit and atonement is complete. It is again a kindness from HaShem that we are judged based on our current state of thinking, and even “a willful sin can be considered a source of merit”. This particular change in action represents a global development in the person’s recognition of the Ultimate Reality and the role that HaShem plays in the world and in our lives. Interestingly, Albo explains, based on the juxtaposition of this discussion in the Torah, that one who engages in Teshuva out of fear will eventually be granted the opportunity to engage in Teshuva out of love.

Referen…