"Rejoice and Be Happy on Simchat Torah" – On the Difference

Between Joy (Sasson) and Happiness (Simcha)

Simcha is present on the occasion of the beginning or the renewal

of something which makes man happy; sasson is present when that

something reaches positive completion, as per "Happy in their going out,

and rejoicing upon arrival" – when they [celestial sources of light] go

out to shed light upon the earth, they are happy; when they reach the west,

having completed their beneficial activity, they are joyful… . This being the

case, why, in reference to Simchat Torah, do we first say "Rejoice"

and afterwards "Be happy"? It is because these commands are said

after the reading of the Torah; we complete the Torah cycle, and immediately

begin again from Bereishit. Therefore we say "Rejoice" upon the

completion and "Be happy" on the new beginning.

 (Brought in "Taamei Haminhagim

(Mekorey Ha'dinim) attributed to the Gaon of Vilna)

TO BEGIN FROM BEREISHIT – 'HADRAN' FOR OUR FIFTH YEAR

With this issue we

complete the fifth cycle of "Shabbat Shalom". Already at the outset,

we sensed that the messages conveyed in our pages express a Torah and Zionist

set of priorities different from that of many other pages distributed in

synagogues. Today, as Israeli society copes with brutal terror, positions

become more extreme, and occasionally our writings arouse strong opposition.

Together with this, we are happy to see that our readers show interest in the

Torah thoughts we publish, and often pen their reactions. Sometimes it is

difficult to draw the line between imparting Torah messages which deal with actual

moral dilemmas, and slipping into issues of a political nature. Readers'

reactions have taught us the importance of carefully maintaining a clear

demarcation between the pure Torah discussion, and practical ramifications,

subject to disagreement, which deserve a different podium. We fervently hope

that other Parashat Hashavua publications will also be careful to enforce such

separation.

As we send this issue

to print, we wish to thank all who have made possible its existence and

distribution of "Shabbat Shalom" for this past year:

To my associates on the

editorial board and on the "Netivot Shalom" Moatza, for the

assistance and encouragement…

To Miriam Fine for her

devoted work in organizing the work of the staff…

To Dov Avramson, Tomer

Albegli, Mordcai Beck, and Nurit Berechiya for the opening page hermeneutic

illustrations…

To Perry Zemak for the

graphic editing…

To Kadish Goldberg for

translations…

To Graphos-Print for

the printing…

To the Moriah Fund, the

Lawrence Tisch family, and many supporters in Israel and abroad for their

contributions which made our activity possible…

To all the writers and

readers here and throughout the world.

Chazak chazak v'nitchazek!

 Pinchas Leiser – Editor

MOSHE AND MOSHE'S SHADOW

Ariel Rathaus

The

closing passages of Parashat "V'zot Haberacha", devoted to the demise

of Moshe our teacher, are marked by a unique blend of contrasting tones.

On

the one hand, there is the marked tendency of praise and appreciation for a

great leader, unsurpassed among mortals, the man whose "eyes were

undimmed and his vigor unabated"; but on the under hand there is clear

intention to show that this great man was a man and no more than that. Not only

did he die. In some respects his fate was more cruel than that of simpler

people, of lesser value. He did not enter Eretz Yisrael, but saw it from afar.

He did not even merit that consolation which men usually have – to buried in a

known place so that those dear to him can visit; God buried him in the valley, "and

no man knows his burial place until this very day."

In

the light of this double tone (great esteem and setting of boundaries) we can

perhaps understand the seemingly strange explication which the midrash offers

for the familiar passages which end the Torah: "Never again did there

(Devarim 34:10)

Literally

understood, this passage is an unambiguous statement about the absolute

spiritual superiority of Moshe, our mentor. But surprisingly, there were

masters of midrash who utilized it to diminish his greatness, to blur his

spiritual uniqueness, and to compare him with other Biblical persona. In the

Bavli, Tractate Rosh Hashana, we find a controversy between Rav and Shmuel

regarding Moshe's wisdom. One of the two maintains that no man ever reached the

level of Moshe, as per the plain meaning of the passage under discussion, whereas

the other believes that there was a person who was as wise as the greatest of

the prophets; this was Kohellet, and the passage "Never again did there

arise in Israel a prophet like Moshe" is to be understood thus: "Amongst

prophets there did not arise, but among kings – there arose". (Ibid. 21b).

The

Sifri (end of Parashat V'zot Haberacha) expounds in similar Midrashic fashion,

but this time the subject is not levels of wisdom, but prophecy itself. The man

who reached Moshe's level was Bil'am: "In Israel there arose no prophet – but

among the nations there did arise, and who was that? Bil'am son of

Be'or." The author of this midrash does mention three differences between

the prophecy of Moshe and that of Bil'am, (a parallel version in Bemidbar

Rabbi, Parsha 14, 34, notes six differences) but basically there is a

surprising comparison between the prophecy of Moshe ben Amram, the choicest of

God, and that of Bil'am ben Be'or – that gentile who blessed Israel against his

will, and whose sharpness of sight compared poorly even in comparison with his

ass.

This

daring comparison disturbed our sages throughout the ages in no small degree. A

clear example of dissatisfaction with it are the blunt words of Rabbi Yitchak

Armaah (author of the "Akeida"), which express shock at the very idea

that someone should seek to compare purity with impurity (and therefore he

attempted to explain away the midrash in a convoluted way): "This statement

is one of most inherently frightening, and it is also contradicted by their

well-known and accepted teachings" ("Akeidat

Yizchak" Balak, Chapter 280). As a rule, the solution offered to

the astonishment aroused by the midrash is hidden in a fine distinction between

true prophecy – for the name of Heaven – and "wicked" prophecy, which

is nurtured by the forces of evil, actually a act of "black magic". Similar

explanation is found Kabalistic literature, but it also appears in non-mystical

speculative texts, such as the Ephodi commentary to the "Guide for the

Perplexed" (Book II, chapter 35): "Just

as Moshe our teacher, of blessed memory, reached the level of true prophetic

perfection, so did Bil'am reach that occult perfection of which man is

capable, but not prophetic perfection."

In

later generations we find a most impressive, descriptive, and penetrating

adaptation of these ideas by Rabbi Boruch Halevi Epstein, author of "Torah

Temima", describing the way this puzzling midrash was explained in the

Volozhin Yeshiva:

"

… When I studied in the great academy of the Volozhin community, I heard

there a forceful explanation of this drasha [the comparison between the

prophecies of Moshe and Bil'am – A. R.] transmitted in the name of the illustrious

Reb Hayyim of Volozhin. The explanation finds an analogy in the eagle and the

bat. Both know when the sun rises and when it sets, but their respective points

of view are diametrically opposed. It is known that the nature of the eagle is

that it loves the rays of the sun, and that at night its eyes are weak. In

contrast, the bat is happy only at night, in the dark; he fears the light of

day. Therefore, they are both aware of the sun's return, but the purpose of

their knowing is different. The eagle knows so that he can awake, see light and

life; the bat knows in order to hide himself. On the other hand, when the

darkness of night arrives, they are again both aware, but the eagle knows in

order that he may hide, the bat knows so that can wake up). (Torah Temima, end of V'zot Haberacha)

In

this analogy, attributed to Reb Hayyim of Volozhin, the basic symbolism in the

contrast between the bird of light, the eagle, and the night creature, the bat,

leaves no doubts as to the nature of the relationship between the Israelite

prophet and the gentile prophet. True, the midrash compares the two, but it

does so in the manner in which we sometimes compare between complete opposites.

It is clear that, according to this approach, Bil'am's relationship to Moshe is

that of the film negative to the photographic print; Bil'am is Moshe's shadow,

the wicked twin or double who is nurtured by the forces of darkness and

impurity, just as Moshe is nurtured by the powers of light and purity.

This

explication of the midrash is not the only one possible, of course. On the

contrary, it seems that the opposite view, that which reads the comparison

between the two characters as an admission of Bil'am's true prophetic powers,

can be equally supported by texts. The midrash "Bemidbar Rabba"

specifically states that God wished "that the nations of the world have no

excuses – 'had we a prophet such as Moshe, we would have worshipped The Holy

One, Blessed Be He'. And what prophet did they have who was the equal of Moshe?

Bil'am ben Beor." In other words, Bil'am was sent to the nations as a true

prophet, in order to lead them to repentance; he was a "prophet like Moshe",

and not a representative of the forces of darkness.

This

tendency towards a positive appraisal of Bil'am stands out in another midrash,

quoted in Tractate Zevachim (116a):

"

… When Torah was given to Israel, His voice reached all ends of the earth,

and all the idolatrous kings trembled in their palaces, and they recited songs

of praise, as is written, "In His palace everything says 'Glory'".

They all came to Bil'am the wicked and said to him: What is this voice of

the masses which we have heard? … He answered: He has a precious treasure in

His treasury, which has been in His keeping 974 generations before the creation

of he world, and He desired to give it to His sons, as is written,: The Lord

will give strength to his people". Immediately they all sang out: "The

Lord will bless his people with peace."

Here

Bil'am clearly moves out of the shadows, and approaches the light of Moshe.

True, he is commonly called "Bil'am the Wicked", but in effect his

task was similar to that of Moshe, teacher of Israel: to glorify and edify the

Lord, Blessed Be His Name. In an openly universal vein, this midrash equates

Moshe's presenting the Torah to the Children of Israel with Bil'am's presenting

it to the nations. Bil'am is no longer the source of a forced, ambivalent

blessing; thanks to his clarifications all the nations of the earth

congratulate the Children of Israel on receiving the "precious treasure

which was removed from The Holy One's treasury and given to them."

In

order to understand the Moshe=Bil'am equation, then, it is not necessary to

create an absolute dichotomy between purity and impurity, between light and darkness,

between prophet and sorcerer. It is possible to posit that the masters of the midrash,

both in the Sifrei and in Midrash Rabba, taking a position of openness to the

nations and their cultures, regarded Bil'am as a non-demonic character, as a

true prophet (despite his internal contradictions), able to rejoice in the joy

of Torah exactly as we currently do, on this very day.

Dr. Ariel Rathaus is a literary researcher and translator

Readers react (to the

Nitzavim-Vayelech issue)

On Conscription of Hareidim

Hareidim are subject to blood libel. What do

they have to say?!

A.    

Demography

The prognosis: An Arab majority in the state

within 20 years. Haredi increase increase (5.0%) means 130 times over in

another 100 years. Secular Jews have a negative rate of reproduction. Most Hareidim

serve in the army (Report of Tal Committee). Religious Zionists have a positive

rate of increase, but it is low.

Most Jews in the Tzahal are fourth generation

descendents of Hareidim. Therefore, Hareidism = a most difficult and important

effort.

A shell in Lebanon resulted in Peres loosing

the elections. Barak lost because of his suppression of the Arab revolt. An

Arab population of 30% will lead to trials which find every honest policeman

guilty. It would be better, then, for a soldier to hold a broomstick (and a

lawyer) than a gun. The process of "humane" giving of citizenship to

Arabs will accelerate.

B.    

Hatred

Jews who observe the mitzvoth are despised (Pesahim48). Such phrases as "parasites" and "trample

every religious Jew" are not empty ones.

1.     

Examination

of the claim of hatred in military conduct.

The religious Zionist willingly serves in the

army, choosing elite combat units, volunteering for courses.

The past 60 years have not seen a single

religious Jew in a command position above the rank of general.

Religious settlements in the War of

Independence were ignored tenfold more than their percentage in the country.

The (only) religious unit in the War of

Independence was destroyed in the battle over the police station at Iraq Sudan

(for lack of cover).

When the Syrian army stormed the religious

settlements in the Jordan Valley, a neighboring unit of the Palmach intervened …

in the taking of spoils!

What investigative committee dealt with the abandonment

of yeshiva students in the battle of Sultan Yaakov?! The officer responsible

was promoted to Chief of Staff and to the office of Prime Minister. This is

also the attitude to Jewish settlement in Yehuda and Shoran. If their blood is

pink, what color is Hareidi blood?!

To whom shall Hareidim turn regarding orders

pertaining to religious matters and observance? Who will represent them and who

will judge them?! Secular Jews!

2.       

Examination

of the claim regarding the comparison with Arab minorities.

The Hareidim "exploit" the state.

Let's assume that's correct. But so do the Arabs. Their danger to our existence

grows. Their representatives speak openly. Regarding them – silence!

C.    

The Army

educates

Surveys (Mordecai Bar Lev, z"l, and

Machine Szold) teach that Religious Zionism (through temptation and coercion)

is spiritually losing one third of its graduates in the army.

D. National goals

Our claim that we lived here two thousand

years ago is worse than the German claims to Slavic lands because they were

evicted later than we. Should they so argue, they would sound ridiculous.

Our justification is that this land was given

to us by The Holy One, Blessed Be He. This claim is damaging when voiced by

those who have rejected the Torah. Secular Jews, by their presence, by their

encouraging immigration of gentiles to our land, hurt our claims of

justification of our settlement in the Land – in the eyes of God and of man.

D.   

Warfare

Because of dependence upon the Arabs, the army conducts "humanitarian"

wars which glorify man instead of his image. Orders issued are stupid and

dangerous ("purity of arms"). Is it justified to endanger life for

the sake of idolatrous gods!!?

Dov Meir

Dr. Hayyim Rubinstein replies:

In principle, Mr. Dov Meir agrees with my

main thesis, that the so-called "Hareidi" population to which the Tal

Committee refers cuts itself off from the community which is building its

country, and is not willing to endanger its life for it. This conclusion, which

we both share, places this sector into categories delineated by Rambam which I

mentioned in my article; the Tal Law "purifies the abomination".

The rest of his arguments lie between the

ridiculous and the vicious. I leave the events of the War of Independence to

the historians, but the claim that a tank unit which fell into a Syrian ambush

near the village Sultan Yaakov was abandoned because its soldiers were students

in a Hesder Yeshiva is more than vicious. Whoever accuses another of hatred

must first look into the mirror. Buckets placed under Mr. Dov Meir's letter

cannot hold all the hatred, malice and fears contained in the text. There is an

unbelievable gap between the "missions" which the writer sets forth

for the army and the willingness to serve in it.

It is time to erase from our vocabulary the

warped dichotomy which tries to categorize Jews as "religious" and "secular".

Who posses the "religiometer" which can weigh one Jewish act against

another. "He inspects, he knows all our internal thoughts" does not refer

to mortals. Jews are found on the spectrum between those who try to observe as

many mitzvot as possible and those who do not intend to observe them,

even though he cannot but observe some of them. There is place for all in the

competition over Jewish identity, but the thoughts expressed above divide

rather than bring closer. The basis for brotherhood lies in partnership, in

sacrifice and in mutual responsibility, not in censure and separatism.

                                                                                                 H. R.

Editor's note:

1.     

Without doubt,

as we have written, the sense of solidarity is critical to the existence of

society. But it cannot be achieved by means of legislation alone; certainly

what is needed is effort to reach a fundamental definition of the existential

common denominator upon which the society is based and for which it is willing

to struggle.

2.     

Similarly,

without doubt, finding fault with an entire community and its blanket accusation

of "hatred of the religious" and their abandonment cannot contribute

to the sense of solidarity. I assume and hope that the writer – on this point –

represents himself alone.

3.     

To the best of

our knowledge and belief, "humanness" and "purity of arms" are

not idolatrous concepts; they represent the Torah tradition at its best, in all

its glory, despite the fact that in these days we hear harsh and troubling

statements voiced by the representatives of the mitzva-observing community. "Her

ways are the ways of pleasantness, and all her paths are peace".

Editorial Board: Pinchas Leiser (Editor), Miriam

Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

This weekly publication was made possible by:

The Moriah Fund, the Tisch Foundation and private

donors

To our readers:

We will be happy to

have you actively participate in "Shabbat Shalom" by:

·     

Letters

to the editor

·     

Publication

of Divrei Torah (in coordination with the editorial board)

For details,

contact Miriam Fine (053-920206 or 02-6730196)

If you enjoy Shabbat

Shalom, please consider contributing towards its publication and

distribution.

• Hebrew

  edition distributed in Israel $1000

• English

  edition distributed via email $ 100

Issues may be

dedicated in honor of an event, person, simcha, etc. Requests must be made 3-4

weeks in advance to appear in the Hebrew, 10 days in advance to appear in the

English email.

US or British

tax-exempt contributions to OzveShalom may be made through the New Israel Fund

or through P.E.F. Israel Endowment Funds, Inc.

Contributions should be marked as donor-advised to

OzveShalom/Netivot Shalom, the Shabbat Shalom project.

New Israel Fund,

POB 53410, Jerusalem 91534 (Please include Israeli address and telephone

number)

New Israel Fund,

POB 91588, Washington, DC 20090-1588, USA

New Israel Fund of

Great Britain, 26 Enford Street, London W1H 2DD, United Kingdom (British tax

exemption)

P.E.F. Israel

Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017

USA

About

us:

Oz Veshalom-Netivot

Shalom is a movement dedicated to the advancement of a civil society in Israel.

It is committed to promoting the ideals of tolerance, pluralism, and justice,

concepts which have always been central to Jewish tradition and law.

Oz Veshalom-Netivot

Shalom shares a deep attachment to the land of Israel and it no less views

peace as a central religious value. It believes that Jews have both the

religious and the national obligation to support the pursuit of peace. It

maintains that Jewish law clearly requires us to create a fair and just

society, and that co-existence between Jews and Arabs is not an option but an

imperative.

Oz Veshalom-Netivot

Shalom's programs include both educational and protest activities. Seminars,

lectures, workshops, conferences and weekend programs are held for students,

educators and families, as well as joint seminars for Jews, Israeli Arabs and

Palestinians. Protest activities focus on issues of human rights, co-existence

between Jews and Arabs, and responses to issues of particular religious

relevance.

9,000 copies of a 4

page peace oriented commentary on the weekly Torah reading are written and

published by Oz VeShalom/Netivot Shalom and they are distributed to over 350

synagogues in Israel and are sent overseas via email. Our web site is

www.netivot-shalom.org.il.

Oz Veshalom-Netivot

Shalom's educational forums draw people of different backgrounds, secular and

religious, who are keen to deepen their Jewish knowledge and to hear an

alternative religious standpoint on the subjects of peace and social issues.

Oz

Veshalom-Netivot Shalom fills an ideological vacuum in Israel's society.

Committed both to Jewish tradition and observance, and to the furthering of

peace and coexistence, the movement is in a unique position to engage in

dialogue with the secular left and the religious right, with Israeli Arabs and

with Palestinians.

Our activities are funded by donations and one part time

employee.

OzveShalom/Netivot

Shalom                Tel./Fax

972-2-5664218

Pob 4433                                             Email:

ozshalom@netvision.net.il

Jerusalem 94310, Israel                www.

netivot-shalom.org.il