SHABBOS CHAZON – JULY 25, 2015

 

SHABBOS CHAZON – PARSHAS DEVORIM – JULY 25, 2015 – 9 AV 5775

LEADERSHIP II

Moshe FeIglin – https://en.wikipedia.org/wiki/Moshe_Feiglin

Moshe Feiglin spoke at 5:00 PM at KJBS and I went to hear him and his ideas for Israel. It was very informative. I walked him home with others to his host after the speech. I told him what he said in his speech is what Rabbi Samson Raphael Hirsh said on the Haftora for Shabbos Chazon. Moshe Feigln wants both religious and secular Jews in Israel to go back to their purpose which is to be a light to the nations. This is why Moshe Feiglin moved his political center to Tel Aviv. He wants to bring a universal message to all Jews, that we are to be a beacon of light to the world, whether secular or Dati.

Rabbi Samson Raphael Hirsh said the first temple was destroyed because the Jewish people were no longer the light to the world. They did not bring morality and spirituality to the entire world, so God destroyed the temple and sent the Jewish people into exile.

On Tisha BAv, I heard the Consulate General Roey Gilad.  He said that depsite all of the problems in Israel, he trusts the Jewish people and that God will not let us down.  Moshe Feiglin said the same thing.

I only wish I was a Talmud Chochem so I would give a Shiur with Moshe Feiglin and Roey Gilad and with Torah we can unite all Jews together.  They can argue but they would leave the Shiur as friends and can work together.

 

This Shabbos I focused on the following verses.

כדאי לעצמו:
9 And I said to you at that time, saying, ‘I cannot carry you alone. ט וָאֹמַר אֲלֵכֶם בָּעֵת הַהִוא לֵאמֹר לֹא אוּכַל לְבַדִּי שְׂאֵת אֶתְכֶם:

Rashi comments –  “What is the meaning of   לֵאמֹר   ?” (This is an extra word as the Verse makes sense without this word.)    “Moshe said to them, “not by my own accord do I speak to you, but by the command of the Holy One, blessed is He.”

The next Rashi on the words “I cannot carry you alone” explains why God did not let Moshe carry the burden of the Jewish people alone. Rashi says:

Rather Moshe said to the Jewish people – The Lord, your God has multiplied you: – meaning – He has made you superior and elevated you higher than your judges. He took the punishment away from you and imposed it upon the judges.

Rashi seems to be saying that there is too much responsibility for one man, even as great as Moshe. I feel that God is also saying to rule and judge, one man cannot do it alone; especially a court system. Honest judges and a fair court system are the cornerstones of a normal society, a just world.

Verse 12 says:

כאשר דבר לכם:
12 How can I bear your trouble, your burden, and your strife all by myself? יב אֵיכָה אֶשָּׂא לְבַדִּי טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם

Why does Moshe essentially repeat himself? In verse 9 he already said that he cannot do it alone. Although the plain meaning of the text does not seem to criticize the Jewish people, as Moshe on a plain meaning is saying how can I alone put on my shoulders the trouble, burdens, and strife of my people Every leader put on his shoulders the responsibility of his people.   Moshe is saying I need help doing it. However, here Rashi is saying that Moshe is criticizing the Jewish people saying they are 1) troublesome  2) burdensome – they were heretics, and 3) they are contentious.  This is very difficult because the Rashi on verse 9 said that God told Moshe that God is not allowing Moshe to be the sole leader because God made the Jewish people superior and elevated them higher than the judges.

Another question is that the first Rashi on Verse 12 says, Even if I were to say, “I will do so in order to receive a reward,” I cannot do so. This is what I have already said to you, “Not by my own decision do I tell you [that I am unable to bear your trouble], but by the command of God.

What does it mean, even if I were to say, I will do so in order to receive a reward, why would Moshe want a reward, leaders do not ask for a reward, they want to do the right thing, they are leaders.

The Gur Aryeh on this Verse asks this question and another one, and explains Rashi

Final questions on Verse 15, Rashi says what does it mean “So I took the heads of your tribes, . . .” – “I attracted them through fine words: “How fortunate you are! Over whom are you to be appointed? Over he children of Abraham, Isaac, and Jacob – over the children of people who are called brothers and friends, God’s portion and inheritance and every term of endearment.

In verse 12 Rashi says that Moshe severely criticized the people, saying they fight, are heretics, and are burdensome and to attract the judges he says the people are great.

There is a beautiful Mesh Chochma, on Verse 9 which is in line with the Gur Aryeh. The Meshech Chocma is Rabbi Meir Simcha of Dvinsk (1843 -1926), https://en.wikipedia.org/wiki/Meir_Simcha_of_Dvinsk. My daughter was in Michlala and she bought me the Meshech Chocma edition with Rabbi Cooperman’s footnotes. The Meshech Chocma is a difficult Sefer to understand and Rabbi Cooperman opened up the Sefer with his footnotes.

Reb Meir Simcha says:

Verse 9 is can be explained in the following manner: A person who is blessed with wealth and children. He has problems raising his kids, from his business. He says, how great are these problems from you. God should give you, my children and grandchildren the same problems.   This is what Moshe the faithful servant said , God increased you and made you like the stars of the heaven, in numbers and greatness almost as if by miracles.  So should all leaders say about you and complain how difficult it is because that is their job. They are not complaining, but saying thank you Hashem for giving me this opportunity to lead the Jewish people.

As Rabbi Cooperman says, Moshe is really blessing the Jewish people. There are always problems and only because of the problems can we be leaders.

Rabbi Samson Raphael says on Verse 12 that these three negative attributes are not specific to the Jews in the desert, but to all nations, like the Gur Aryeh and the Meshech Chocma.

Dr. Ungar added the following:

http://www.jyungar.com/theological-essays/2012/4/27/the-space-upon-which-the-torah-hinges.html

Submitted on 2015/07/26 at 6:15 PM

Rashi has a different definition of apikorus…

“troubles” meaning litigious and using the legal system to further business aims…
“burdensome” means apikoris (like the targum)..here it means alsways questioning the leader’s motives….ie the definition of true heresy…

Heresy is any provocative belief or theory that is strongly at variance with established beliefs or customs. A heretic is a proponent of such claims or beliefs. Heresy is distinct from both apostasy, which is the explicit renunciation of one’s religion, principles or cause, and blasphemy, which is irreverence toward religion.

However the Rambam made apikorsus into apostasy.

has anyone done a study on the difference between the French and Spanish Jewish theologies?
( I would argue that being exposed to Arabic philosophy the JEws of Spain were more inclined to arguing about doctrine.)

How can I bear…all by myself?: [Even] if I were to say, “I will do so in order to receive a reward,” I cannot do so. This is what I have already said to you, “Not by my own decision do I tell you [that I am unable to bear your trouble], but by the command of the Holy One, blessed is He.”

איכה אשא לבדי: אם אומר לקבל שכר לא אוכל, זו היא שאמרתי לכם לא מעצמי אני אומר לכם, אלא מפי הקדוש ברוך הוא:
your trouble: This teaches us that the Israelites were troublesome [people]; if one saw his opponent in a lawsuit about to win, he would say, “I have [other] witnesses to bring, [more] evidence to introduce, I [will exercise my right to] add judges to you [in your tribunal]”.

טרחכם: מלמד שהיו ישראל טרחנין. היה אחד מהם רואה את בעל דינו נוצח בדין, אומר יש לי עדים להביא, יש לי ראיות להביא, מוסיף אני עליכם דיינין:
and your burden: This teaches that they [the Israelites] were heretics: If Moses was early leaving his tent they would say, “Why does the son of Amram leave so early? Perhaps he is not at ease inside his house?” If he left late, they would say, “Why does the son of Amram not leave? What do you think? He is [probably] sitting and devising evil schemes against you, and is thinking up plots against you. [Other editions of Rashi have”commandments and reckonings.”]

ומשאכם: מלמד שהיו אפיקורסין. הקדים משה לצאת, אמרו, מה ראה בן עמרם לצאת, שמא אינו שפוי בתוך ביתו. איחר לצאת, אמרו, מה ראה בן עמרם שלא לצאת, מה אתם סבורים, יושב ויועץ עליכם עצות רעות וחושב עליכם מחשבות:
and your strife: This teaches that they [the Israelites] were contentious (Sifrei).

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One thought on “SHABBOS CHAZON – JULY 25, 2015

  1. Rashi has a different definition of apikorus…

    “troubles” meaning litigious and using the legal system to further business aims…
    “burdensome” means apikoris (like the targum)..here it means alsways questioning the leader’s motives….ie the definition of true heresy…

    Heresy is any provocative belief or theory that is strongly at variance with established beliefs or customs. A heretic is a proponent of such claims or beliefs. Heresy is distinct from both apostasy, which is the explicit renunciation of one’s religion, principles or cause, and blasphemy, which is irreverence toward religion.

    However the Rambam made apikorsus into apostasy.

    has anyone done a study on the difference between the French and Spanish Jewish theologies?
    ( I would argue that being exposed to Arabic philosophy the JEws of Spain were more inclined to arguing about doctrine.)

    How can I bear…all by myself?: [Even] if I were to say, “I will do so in order to receive a reward,” I cannot do so. This is what I have already said to you, “Not by my own decision do I tell you [that I am unable to bear your trouble], but by the command of the Holy One, blessed is He.”

    איכה אשא לבדי: אם אומר לקבל שכר לא אוכל, זו היא שאמרתי לכם לא מעצמי אני אומר לכם, אלא מפי הקדוש ברוך הוא:
    your trouble: This teaches us that the Israelites were troublesome [people]; if one saw his opponent in a lawsuit about to win, he would say, “I have [other] witnesses to bring, [more] evidence to introduce, I [will exercise my right to] add judges to you [in your tribunal]”.

    טרחכם: מלמד שהיו ישראל טרחנין. היה אחד מהם רואה את בעל דינו נוצח בדין, אומר יש לי עדים להביא, יש לי ראיות להביא, מוסיף אני עליכם דיינין:
    and your burden: This teaches that they [the Israelites] were heretics: If Moses was early leaving his tent they would say, “Why does the son of Amram leave so early? Perhaps he is not at ease inside his house?” If he left late, they would say, “Why does the son of Amram not leave? What do you think? He is [probably] sitting and devising evil schemes against you, and is thinking up plots against you. [Other editions of Rashi have”commandments and reckonings.”]

    ומשאכם: מלמד שהיו אפיקורסין. הקדים משה לצאת, אמרו, מה ראה בן עמרם לצאת, שמא אינו שפוי בתוך ביתו. איחר לצאת, אמרו, מה ראה בן עמרם שלא לצאת, מה אתם סבורים, יושב ויועץ עליכם עצות רעות וחושב עליכם מחשבות:
    and your strife: This teaches that they [the Israelites] were contentious (Sifrei).

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