Monday, August 6, 2012

Sfas Emes - Parshas Eikev

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	Sfas Emes
	by Nosson Chayim Leff
	Print Version

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The weekly Sfas Emes is now available in a Sefer. The Seferis called Emes Ve'emunah : A Sfas Emes Companion. This Sefer contains all of the materials in the weekly emails, plus new insights. The Sefer also contains the text in lashon hakodesh on which the Sfas Emes worked to produce his ma'amar. Accessing the the Sfas Emes via the Sefer offers advantages. You have the week's Torah without having to print the email. You have the Sfas Emes' text--which could not be sent by email. Also many people who would enjoy the Sfas Emes do not have internet. You can purchase this Sefer at your favorite bokstore, or online, at the Targum or Feldheim websites. Emes Ve'Emunah will also be available for purchase or perusal at the SOY Seform Sale, January 15-January 24.

Parshas Eikev

Eikev, 5631

The Sfas Emes begins this ma'amar with an allusion to the parsha's first Medrash Rabba. In the time of Chazal, a new type of menora (lamp) was invented. What was new about this menora was the following feature. The menora was made of components which could be assembled or disassembled. Thus, the parts could be joined to make a whole lamp, (and vice versa.) In this context, the Medrash raised a halachic question. While in use, the menora might fall; and because of its unique design, might come apart. The menora's owner might then reassemble it, Reassembling the menora, however, would involve a melacha (an activity forbidden on Shabbos) -- the melacha of boneh (construction). Hence, Medrash Rabba asks: To avoid such a potential outcome, have Chazal instituted a protective law that would prohibit moving such a menora on Shabbos in the first place?

The Sfas Emes extracts from this discussion one thought that is pertinent to his discourse, namely, the possibility that a person can construct a complete keili (instrument; vessel)) by assembling its components. As we will see below, he is able to view this halachic issue as, at one level, a metaphor. Now the Sfas Emes calls up a series of pesukim that come to (his, and thence, to our) mind by association. These references may seem to totally unrelated to the menora that we might construct by joining its parts. But trust the Sfas Emes to put it all together.

The Sfas Emes cites the parsha's first Rashi, quoting the Medrash Tanchuma. To understand what is coming, bear in mind the following. Our parsha begins "Vehaya eikev tish'me'un es ha'mishpatim . . . " ("It will come to pass as a result of your observing the commandments . . ."). As you see, the word "eikev" has the sense of "as a result of" or "in exchange for." It so happens that there is another word in Hebrew with the exact same spelling ( in Hebrew ) : "ahkeiv" -the heel of the foot. The pesukim with which the Sfas Emes works start from this basic 'remez' -- 'eikev' as an allusion to the heel of a person's foot.

In that perspective, the Sfas Emes (and Rashi) refer us to a pasuk in Tehillim (49:6). That pasuk sees Dovid Hamelech as saying (in colloquial mode): "I'll tell you what really scares me as I contemplate my Yom Hadin (Day of Judgment). I'm not worried about the severe mitzvos("hechamuros"). I am worried about the mitzvos "kahlos," i.e., those that I, like most people, take lightly." In figurative terms, we might refer to these as mitzvos on which people tread with their heels. Hence, Dovid Hamelech's reference (in the pasuk just cited) to "ahvon ahkeivai," that is, "the aveiros that I have done with the heels of my feet." (What might be examples -- in our lives -- of such mitzvos that too often, we treat lightly? One such case might be talking about divrei chol (weekday matters) on Shabbos. Another example might be: saying the tefila that concludes virtually each davening, --"Aleinu Le'shabei'ach,"-- without kavana.)

Another text that the word "eikev" brings to mind is Tehillim (19:13): " . . . beshomrom eikev rav." (ArtScroll: " . . . in observing them [the mitzvos], there is great reward."). Finally, by association with the word "rav," the Sfas Emes introduces still another pasuk from Tehillim (31:20): "Mah rav tuvcha asher tza'fanta liyerei'echa!" ("How wonderful are the good things that you are keeping hidden for the people who have yir'as Shamayim!")

A fair question at this point is: this chain of 'eikev' allusions is all well and good. But what does this have to do with the Medrash with which we started -- about the menora that could be assembled from its components? You will soon see.

The Sfas Emes observes that HaShem made the world such that all things created should be brought together to be close to Him. (We now see why the Sfas Emes started this ma'amar with the metaphor of constructing the menora by assembling its disparate components.) This task --linking people and nature together in a great chain of being connected to HaShem -- may seem remote from our life and our concerns. But note: What is the word that describes the condition of a world in which people are not linked -- not to each other, not to nature and not to HaShem? The word is "alienation.". And 'alienation' is often used to characterize the sicknesses of the society in which we live.

Who has the responsibility for bringing together the many different components of creation? The Sfas Emes tells us that HaShem has given this assignment to Klal Yisroel -- to bring all creation together, for the glory of HaShem. Continuing, the Sfas Emes explains how to go about accomplishing this mission. He observes that radiance (he'ara) of HaShem is present in all creation. Our job, explains the Sfas Emes, is to live our lives in constant awareness of that glow : HaShem's Presence in all things. By so doing, we connect all things to HaShem. Achieving that goal requires us to bring our desire to do HaShem's ratzon (will) even in everyday, routine matters. This is the reason for the Torah's reference to "eikev" -- the heel of the foot, the limb farthest from the head. There, in mundane, everyday matters, HaShem's Presence is most hidden, and therefore hardest to discern.

Perceiving the whole world aglow with the Presence of HaShem helps us unify and bring together all that we encounter. Continuing in this vein, the Sfas Emes recalls the intimacy we achieved with HaShem at matan Torah ( Revelation at Sinai ). Parsha's Eikev begins : : "tishme'un eis ha'mish'patim" ("You shall hear the ordinances"). This means, explains the Sfas Emes, that we can (and should) be aware of and hear the radiance of HaShem that is present in all creation. (The phrase 'hear the radiance' evokes matan Torah, where Bnei Yisroel 'saw the sounds.')

The mitzvos encompass all aspects of our lives. Thus, by performing mitzvos, we can constantly be aware of HaShem's Presence, if only we try. The Sfas Emes has already told us that mitzvos can be our modality for assembling life's disparate components in homage to HaShem. He sharpens this point by his reading of the word "mitzva". He reads this key word as a derivative of the word "tzavta" -- a linking, a grouping ( Note: the word in modern Hebrew for a pliers -i.e., a tool for holding things together -- is 'tzevat'.) This reading makes it easier to see the link between doing mitzvos and recognizing HaShem's Omnipresence.

This all sounds beautiful. But one would appreciate some form of a 'take- home lesson' -- practical advice on implementing these ideas in everyday life. If that is what you seek, you have come to the right address. For, as you may recall, the Sfas Emes also had the job of being the Gerrer Rebbe. As such, he had much experience with the religious life, and unique wisdom on how to live it. He concludes with two thoughts that can well serve as a take-home lesson.

First, the Sfas Emes tells us that, to succeed in our awesome assignment, we must start with yir'as HaShem -- awe of HaShem. From yir'a, a person can progress to ahava (love) of HaShem. But it all begins with yir'a. Second, the Sfas Emes now refers to yir'a as a "mitzvo kahla." Why? Because yir'as HaShem is, as he phrases it, ' kefi retzon ha'ahdam'. That is, in reality an attitude of yir'as HaShem -- awe of HaShem -- depends on a person's will. In matters of yir'a, volition sweeps all.

An Epilogue

Careful readers will have noted an important omission in the Sfas Emes's presentation. The parsha's first pasuk -- and the one which the Sfas Emes uses to launch the ma'amar -- - focuses on reward. The Sfas Emes evidently agrees on the centrality of this theme, For, as we saw, he cites two pesukim in Tehilim which say important things about reward.. But if we scrutinize the ma'amar in search of the Sfas Emes's own thoughts on the subject, we come up empty-handed!

I suggest a simple explanation for the Sfas Emes's failure to discuss reward. A simile will help. Consider the case of a star athlete -say, a basketball player -- who is asked to present a talk on the sport to a group of novices. For this athlete, basketball is his life. As a star, he is paid an astronomical salary. But as an enthusiast, he would be willing to play without that high reward. In his talk to the novices, he will have to mention the word 'salary'; but for the most part, he will discuss what matters to him in the sport-namely, playing the game.

Comments? Reactions ? Questions? Suggestions? Email them to to Dr. Leff at: leffjud@earthlink.net

Selections based on the book Emes VeEmunah: A Sfas Emes Companion, by
Nosson Chayim Leff, with permission from Targum Press. Available at
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Please Say Yes to Abba Yahweh and His Laws.

It is written in the Koran:
‘1. Surah Al-Fatihah:

1. In the Name of Allah, the Most Beneficent, the Most Merciful.
2. All the praises and thanks are to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists).
3. The Most Beneficent, the Most Merciful.
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

This is the 'start' in the Koran......

For more, what the Koran is teaching about: ‘Muslims Hate Jews, Christians all other faiths’ ‘Their Guide Book says to kill, behead and burn all non-believers’ click:
Index of The Quran (Satanic Verses of violence to us)

For more information about the development of these ‘Chaldean’ in our days go to our News-Blog: http://thewatchmenfromisraelnews.blogspot.co.il/

Please read the Mitzvoth go to: Positive Commandments and the Negative Commandments), easy to read. It is very important to know them. I don’t ask you this to become a good Jew! But to learn who you really are. That you can find your real identity. In a good understanding of the rest of The Scriptures. And that you understand that Rabbi Shaul is talking to a real Israel,

1Co 10:1 I do not want you to be without da'as (knowledge), Achim (brothers) b(in) 'Moshiach, that Avoteinu (our fore Fathers, you Yehudah and Ephraim!) all were under the anan (cloud),

Exo 13:21 And Yahweh went before them by day in an ammud anan (‘Pillar of a cloud), to guide them haderech (the Way); and by lailah (night) in an ammud eish (‘Pillar of fire), to give them ohr (light); so they could travel yomam valailah (day or night);

Exo 13:22 He took not away the amud heanan (‘Pillar of a cloud) by day, nor the ammud haeish (‘Pillar of fire) by night, from before HaAm (the people, Yehudah and Ephraim) and passed through the sea.
Exo 14:22 And the Bnei Yisroel (Yehudah and Ephraim) then went into the middle of the yam (sea) upon the yabashah (dry land); and the mayim (waters) were a chomah (wall) unto them on their right, and on their left.

Exo 14:23 And the Egyptians pursued, and went in after them into the middle of the yam (sea), even kol sus (all horses) Pharaoh, his chariots, and his parash (rider).

Exo 14:24 So it came to pass, that when came the watch of the boker (morning), Yahweh looked down on the machaneh Mitzrayim (camp of Egypt) through the ammud eish (pillar of fire) and of the anan (cloud), and caused confusion over the machaneh Mitzrayim (camp of Egypt),

Exo 14:25 And turned awry their chariot wheels, that they drove them with difficulty; so that the Egyptians said, Let us flee from the presence of Yisroel (really when Yehudah and Ephraim where together, not like today); because Yahweh fighting for them against the Egyptians,

1Co 10:2 And all into Moshe Rabbenu were given tevilah (a ‘mikwah’ immersed) in the anan (cloud) and in the sea,

1Co 10:3 And all of the same spiritual okhel (food) ate [SHEMOT 16:4,35; DEVARIM 8:3; TEHILLIM 78:24-29],

1Co 10:4 And all of the same spiritual drink drank, for they were drinking from a spiritual TZUR (Rock) following them [SHEMOT 17:6; BAMIDBAR 20:11; TEHILLIM 78:15; 105:41], and that TZUR was Moshiach (Yeshuah – Yeshuah Yahweh).

Hab 2:3 For the chazon (vision) is yet for a mo’ed (an appointed time); it speaks of HaKetz (the End), and does not lie; though it tarry, wait for him

Moshiach— see: Sanhedrin 97b, ‘It has been taught; R. Nathan said: This verse pierces and descends to the very abyss:11 For the Vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry, wait for him (Moshiach); because it will surely come, it will not tarry.12]; because he (Moshiach) will surely come, and will not tarry.

(11) Just as the bottom of an abyss cannot be reached, so is it impossible to grasp the full purport of this verse (Rashi).
(12) Hab. II, 3.

Believe…..

Hab 2:4 Hinei (behold), his nashamah (soul) which is puffed up is not upright in him; but the tzaddik (righteous) shall live by his emunah (believe).

Through Moshiach, Yeshuah from Yahweh who give you emunah (believe)…..

Gen 15:6 And he believed in Yahweh; and He credited emunah (faith)] to him as tzedakah (righteousness).

Please read the whole book of HaNavi Habakuk?

The Koran teaches us that you have to die…….

But, please Yudah (Jews) and Ephraim (most Christians) Listen to His Voice:

Hab 1:12 Art thou not mikedem

(‘everlasting’ also said of Moshiach, indicating Moshiach’s eternal divine nature: Dan 7:14 And there was given Him (Moshiach) dominion, and honor, and sovereignty, that all people, Goyim, tongues, should pey-lammed-chet. [1] (worship as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion is an everlasting dominion, which shall not pass away, and His (Messianic) Kingdom that which shall not be destroyed.] see Michah 5:1[2];)

Yahweh Elohai (my Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean) for mishpat (ordinance); O Tzur, Thou hast ordained them (these Chaldean) for reproof.

Maran Rabbeinu Yeshuah and Rabbeinu Shaul are teaching that you, Yehudah and Ephraim come together to the same point as where you were when you said:

Deu 5:27 Go thou near, and hear all that Yahweh Eloheinu (our Elohim) shall say; and speak thou unto us all that Yahweh Eloheinu shall speak unto thee; and we will hear it, and do it.

But don’t ‘make’ from one of them Rabbeinu Yeshuah, Rabbeinu Shaul or Rabbeinu Mosheh another ‘mighty one’ but accept them in your live for what they really are….

Please take it serious what Abba Yahweh is telling us in:

Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi (prophet) from among thee, of thy achim (bretheren), kamoni (like me.....

Exo 32:30 The next day Moshe said to the people, "You have committed a terrible sin. Now I will go up to Yahweh; maybe I will be able to atone for your sin."); unto him ye must listen;

Deu 18:16 According to all that thou desired of Yahweh Eloheicha (your Elohimin) Chorev (to be burnt dried up, ruined, wasted) in the Yom HaKahal (day of the congregation), saying, Let me not hear again the voice of Yahweh Elohav (your Elohim), neither let me see this eish hagedolah (‘great fire’) any more, that I die not.

Deu 18:17 And Yahweh said unto me, They have well-spoken that which they have spoken.

Deu 18:18 I will raise them up a Navi (prophet) from among their achim (brethren), like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him.

Joh 10:18 No one takes it from me, but I lay it down of my own accord. I have samchut (authority) to lay it down, and I have samchut to receive it again. This mitzvah I received from HaAv (the Father).

Deu 18:19 And it shall come to pass, that whosoever will not listen unto My words which he shall speak Bishmi (in My Name), I will require it of him.

Joh 8:28 Therefore, Rebbe, Melech HaMoshiach said to them, When you perform the hagbah (lifting up) of the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH 41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father) of me taught me, these things I speak.

Rebbe, Melech HaMoshiah Yeshuah – is Yeshuah Yahweh. Like it is said in:

Gen_49:18 I have waited for Thy Yeshuah (Salvation), Yahweh.

Exo_15:2 Yahweh is my oz and zimrah (song of praise), and He is become to me Yeshuah (salvation); He is Eli (my Elohim), and I will praise Him; Elohei Avi (the Elohim of my Father), and I will exalt Him.

And not a half-god, or another mighty-one who came between HaShem and us! (Not, ‘It Suph’!) I believe many of us (Jews and Ephraimites!) have to learn that!

[1] Dictionary of the Talmud. M. Jastrow p. 1178 פלח