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> Deuteronomy > Ki Tavo
> Ki Tavo - Hasidic
Parashat Ki Tavo Based on the Hasidic Writings
by Rabbi Joel M.
Finkelstein, Anshei Sphard-Beth El Emeth Cong.,Memphis,TN
Ascending the mountain of spirtuality
Noam Elimelech of Reb Elimelech of Luzinsk: The portion begins with
Bikkurim, first fruits and continues with the third year, tithe of the
poor. The progression here corresponds to the Talmudic notion that one
should divide one's life into one third (the study of) scripture, 'mikra',
one third Mishna, and one third Talmud. At first, the first fruits are
like mikra, from the word 'keri', occasional. At first one's success in
following the Torah can tend to be on and off.
Later it becomes strengthened, mishnah, from the word 'shnaim', two.
Finally it reaches Talmud, which is the highest form of study. The portion
begins with bikkurim, first fruits and then moves on to the third level,
the third year, when the person's fruits of worship are truly ripe.
The message is that we must start slowly in our ascent of the holy
mountain, but that through steady climbing, we can reach the highest
levels.
Elevating our success
Pri Tzadik of Reb Tzadok HaCohen of Lublin: The idea of Bikkurim, first
fruits, similar to the idea of grace after meals, brings true joy, as it
states, "And you shall rejoice with all the good." Why? When a
person can take all the personal pride and inclination to do evil out of
one's successes, it brings true joy. Some success leads
to haughtiness. Some leads to a voracious consumerism. Some to jealousy or
a desire for more. When we bring these fruits to G-d and recognize their
source, we mitigate the possibility of the success going astray. When we
have this kind of pure and higher success, the success is no longer
tainted by temptation and the shirking of the yoke of heaven. The success
becomes pure. The joy becomes pure.
Be a Cohen
Ibid.The Gemara in Ketubot states that one who brings a gift to a scholar
it is as if he brought bikkurim, first fruits. The idea of
bikkurim is that we recognize the root of all things. On Shabbat everyone
is like a scholar, since all our activities on Shabbat are directed to
G-d. Why when the Torah describes going to the Temple does it say that you
should go to the Cohen 'who is in those days?' Can you go to a Cohen
who doesn't live then? The answer is that the
farmer himself becomes the Cohen. Israel has within them the power of the
Cohen which comes out in a scholar, it comes out on Shabbat, and it comes
out with the bringing of the bikkurim, through which the one who brings
becomes the Cohen.
The Ishbitzer states it more starkly when he writes that the words of the
farmer are a little 'chutzpa-dik'. "I hereby declare that I have
arrived in the Land." Why does he speak so harshly (higadti is
harsh)? The Ishbitzer says that the farmer is saying, "I know you are
here in the Temple all day, and I am in the farm, but when I bring my
first fruits, I am no lower than you."
The message is that when we recognize the root of all things, as in
Shabbat, benching, charity or through Torah study, we become elevated to
the Cohen status, the highest expression of the Jew. Also interesting is
that the lay person in coming sincerely before G-d becomes as holy as the
Cohen, and roles are reversed.
Mitzvahs and then some
Mei Hashiloach of the Ishbitzer Rebbe: After the man declares that he has
done all that G-d has commanded and offered all the proper tithes, he then
asks for a blessing. How can a man ever say "I have done all
that You have commanded?" If a person makes a college try, he may
pray to G-d that what he did be accepted as a pure act, that the act of
mitzva succeed in planting truth and love in his heart. Then perhaps it
will become perfect.
We often think that if we do the commandments we have done it all. After
all, "we are religious." Even after we've done what we need to
do, we still need to pray that the acts we've done truly become an
inspiration and that they achieve what they were actually set out to
accomplish.
This one's for you
Ibid. Each of the 11 curses stated from Mt. Gerizim and Mt. Eval were
designed to fix particular deficiencies in each of the eleven tribes.
The message is that somewhere in the Torah there is a mitzva that speaks
particularly to you. Rambam says that G-d gave us many mitzvot so that we
could perform at least one in the utmost perfection. The Ishbitzer is
suggesting that somewhere in the canon of mitzvot there is one for you,
the one that will make you a better you, directed directly at your
greatest challenge or deficiency.
Worshipping G-d with all your 'umph'
Ibid. What does it mean to worship G-d with all of your 'might', me-odecha?
One might suggest that it means with all your extra (me-od) stuff. How
does one do this? The Ishbitzer says that bringing your best first fruits
shows that you worship G-d even with your best. Give Him your best.
All the best
Toldos Yakov Yoseph of R. Yaakov Yoseph, a student of the Baal Shem Tov:
Just as the portion speaks of giving the first fruits to G-d, so the first
words of a child should be Torah, the first thing a person does each day
should be to go to shul or daven to dedicate his whole day to G-d, and the
best food he should give to the poor. This is the modern day form of
bikkurim, the first fruits.
All you need is joy
Shem Mishmuel of the Sochochover Rebbe: All the curses listed in the
parasha are said to befall us because "you did not worship the L-rd
your G-d with joy." Can all our sorrows really just be the result of
the lack of a little joy? The Rebbe writes that the Talmud in Yoma does
say the Temple was destroyed for the needless hatred between Jews. When
there is no joy, it leads to needless hatred and then we are not as one
body, one Israel whose every limb, and every Jew is
illuminated by the 613 mitzvot which correspond to every limb and sinew in
the body of Israel. When we are not united, we are not one body, and the
enemy can conquer us. The message is not only to love
every other Jew, but to recognize the important role each Jew has in
making our nation be one whole. Also, only in joy will we find love.
Going around being 'lovesick' is not the solution to our lack of love. We
must find our own joy, and love will follow. |
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