Blog - Torah Insights - Chabad Lubavitch of Greenwich

Know or Believe? - ואתחנן

Wednesday, July 26, 2023 - 2:27 PM

Know or Believe?

In his words to the Jewish people, reminding them of the great revelation at Sinai and enjoining them to remain loyal to G-d, Moses tells the Jewish people not to believe in G-d, but rather to “know” G-d:

You have been shown, in order to know that the Lord He is G-d; there is none else besides Him… And you shall know this day and consider it in your heart, that the Lord He is God in heaven above, and upon the earth below; there is none else. (Deuteronomy 4:35-39)

Faith in G-d is mentioned earlier in the Torah, at the crossing of the sea, where the Torah tells us:

And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant. (Exodus 14:31)

What did Moses mean when he said we must know G-d? Is knowing G-d the same as believing in G-d?

Unlike the popular phrase “seeing is believing”, Chasidic Philosophy explains that faith is not necessary for something that could be seen or sensed. Therefore, faith is not required in order to know that one has a soul, since the effects of the soul are clearly evident, as the body is alive and infused with consciousness. The same is true regarding the soul of the universe. As the book of Job states: “from my flesh I can see G-d”; meaning that just as we can sense our own soul bringing our body to life, so too we can sense the soul of the world, which is G-d Himself, within the life that we see around us.

Faith is required not in order to establish the existence of G-d, but rather in order to relate to the full extent of G-d’s infinity and transcendence. For the ray of Divine energy vivifying creation is insignificant in relation to the essence of G-d. It is the essence of G-d which no mind can grasp and which can only be accessed through faith.

When Moses tells us to know G-d, he is telling us to sense the presence of G-d within creation. Moses is telling us that when we look around and see life on earth with all its beauty and elegance, we are sensing the soul of the universe; we are sensing the presence of G-d.

(Adapted from Lekuteui Torah, Veyadatah Halom 4:1)

When and How to Critique - דברים

Friday, July 21, 2023 - 3:33 PM

When and How to Critique

Moses had a lot to say.

The entire book of Deuteronomy consists of the words Moses spoke during the last thirty-seven days of his life. Words in which he retold the history of the prior forty years, which included not only Divine miracles and the extraordinary revelation at Sinai but also words of rebuke.

The Torah tells us the precise date when Moses began speaking the words of rebuke:

it came to pass in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel according to all that the Lord had commanded him regarding them; (Deuteronomy 1:3)

Yet, the Torah also informs us that this date was:

After he had smitten Sihon, king of the Amorites, who dwelt in Heshbon, and Og, king of the Bashan, who dwelt in Ashtaroth in Edrei. (Deuteronomy 1:4)

Rashi explains why the Torah emphasizes that Moses spoke after the conquest of the land of Sichon and Og, a fact that was well known as it was recorded in great detail earlier in the Torah.

After He had smitten [Sihon]: Moses said: If I rebuke them before they enter [at least] part of the land, they will say, “What [claim] has this [man] on us? What good has he ever done for us? He has come only to vex us and to find some pretext, for he does not have the power to bring us into the land.” Therefore he [Moses] waited until he had defeated Sihon and Og before them and had given them possession of their land, and [only] afterwards did he rebuke them.

Rashi teaches us a profound insight. Although Moses loved his people and was devoted to them unconditionally, he understood that, for whatever reason, the people did not necessarily appreciate the love. Moses understood that the prerequisite to offering words of critique is that the receiver feel appreciated, safe, and loved. Moses understood that as long as the people did not appreciate his devotion to them, he could not critique them.

Moses waited.

Moses waited thirty-nine years before he told the people the words of rebuke, which were motivated by his love for them. He waited thirty-nine years to ensure that they could hear the love in the rebuke.

This is a lesson for us in our relationships. Before offering constructive criticism it is insufficient that our words emanate from a place of love rather than from our own ego. To help someone grow, it is not enough to love someone with all our heart; rather, we must ensure that they sense the love.

Journeys or Encampments? - מטות מסעי

Friday, July 14, 2023 - 10:59 AM

Journeys or Encampments?

The final portion of the Book of Numbers begins with the recounting of the forty-two places where the Jewish people camped as they traveled from Egypt to the bank of the Jordan River:

These are the journeys of the children of Israel who left the land of Egypt in their legions, under the charge of Moses and Aaron. (Numbers 33:1)

The Baal Shem Tov, founder of the Chassidic movement, explains that these encampments are relevant to every Jew because each of us experiences these forty-two journeys throughout our lives, beginning with birth (when we leave the “Land of Egypt”) until one concludes one’s mission on this planet, at the figurative “bank of the Jordan River”, ready to enter the “supreme life in the supernal land”. The Baal Shen Tov goes on to explain that while, on the surface, some of the encampments represent negative experiences, in the spiritual life of a Jew, these events could play out in a positive sense. For example:

Kivros HaTaavah {lit., “the graves of the craving”, the place where the people who craved meat were punished by a plague} is associated with the aspect of Chochmah {wisdom, enlightenment}, because “over there, they buried those with cravings.” Meaning, physical desires cease to exist for those who attain the attribute of Chochmah out of their intense embrace of G-d.

The Torah refers to the encampments as “Journeys” {“Masei”} as opposed to what they really are, namely “encampments” {“Chanayot”}, in order to emphasize a profound teaching. A Jew must always be in a state of “Journey”, never satisfied with their current spiritual state, always seeking to escape the confines of their own limitations. No matter what level or achievement one attains, if he is comfortable in that space, and is not motivated to progress from his present position, he is in a state of spiritual Egypt (“Mitzrayim” etymologically related to the word of limitation and straits).

Reading the list of journeys in the desert, and reflecting on our own personal life journey, we will inevitably see occasions of setback, negativity, and pain. The Torah helps us understand that these experiences, too, can become not encampments, places where our growth is stifled and held back, but rather part of the journey forward. The negative experience itself can become fuel for longing and love, propelling us to positivity and holiness.

For indeed, every experience in our life, can and should become a part of our journey forward.

Adapted from the teachings of the Rebbe, Lekutei Sichos 23 Masei 1

The Power of the Daily Offerings - פנחס

Friday, July 7, 2023 - 11:04 AM

The Power of the Daily Offerings

Who doesn't love holidays? Holidays offer a break from the routine and a chance to find excitement and inspiration from the changed schedule and environment. Sometimes we find that the best way to invigorate our daily responsibilities and routines is to take a break and do something out of the ordinary.

Our service of G-d also requires "holidays”, times when we stop the daily flow of our life and are more focused on celebrating and enhancing our relationship with G-d. Indeed, in this week's Parsha, the Torah lists the additional offerings brought in the temple on Shabbat and the holidays, symbolizing the additional closeness to G-d which we experience on those days.

Yet, this week's Parsha also highlights the profound power of consistent routine.

The sages of the Midrash discuss which verse in the Torah is the one that encompasses and captures the core message of the Torah. The first three sages offer verses that indeed seem to capture the essence of Judaism: all people are created in the image of G-d; the belief in one G-d; and the obligation to love our fellow as ourselves:

Ben Azzai says: "This is the book of the chronicles of man; on the day that G-d created man He created him in the image of G-d." is a general principle of the Torah.

Ben Zoma says: We have found a more encompassing verse, which is, "Shema Yisrael."

Ben Nanas says: We have found a more encompassing verse, which is, "Love your fellow as yourself."

The fourth opinion, however, is surprising:

Shimon Ben Pazi says: We have found a more encompassing verse, which is, "The first lamb you shall sacrifice in the morning and the second lamb you shall sacrifice in the afternoon." a certain rabbi stood up and said: The halachah follows Ben Pazi.

Shimon Ben Pazi states that the most critical principle in the Torah is the consistency with which we can apply the Torah to our daily lives. Shimon Ben Pazzi refers to the daily offerings offered in the temple every day of the year as the most encompassing principle of the Torah because, ultimately, the daily commitment is what affects and impacts our lives. More important than the great principles of the Torah is the ability to take daily action expressing these truths.

We often wait for a new beginning, an inspired moment, or an extraordinary event that will help us grow and become a better person, parent, spouse, and friend. But perhaps the most consistent and impactful growth comes from the seemingly small, consistent, daily action.