BEHIND YOUR VEIL, YOU BROW [GLEAMS] LIKE AN OPEN POMEGRANATE.

(Song of Songs 6:7)

 

Reish Lakish said: The sinners of Israel are untouched by Gehinnom's fire. [This is learned from a] kal va'homer [a fortiori argument] referring to the Golden Altar. The Golden Altar was overlaid with gold no thicker than a dinar coin, but it withstood the fire for some years, but [compare that altar to] the sinners of Israel are filled with performed commandments as a pomegranate [is filled with seeds], for it is said, Behind your veil, you brow [rakateikh][gleams] like an open pomegranate. Rabbi Shimon ben Lakish said: Do not say rakateikh [your brow], but rather reikateikh [your empty ones], for even the empty ones amongst you are full of [fulfilled] commandments as a pomegranate [is full of seeds]. All the more so [that the sinners of Israel should also be untouched by fire].

(Eruvin 19a)

 

R. Hana bar Bizna said in the name of Shimon Hasida: Any fast in which the sinners of Israel do not participate is not a [acceptable] fast; for helbana [galbanum] has a foul odor, but Scripture included it among the ingredients of the incense. Abayeiy connected this [with the verse]: He founded his agudah [literally: bundle] upon the earth (Amos 9).

(Kritut 6b)

 

Various vegetables and fruits are eaten, whose names allude to beneficence, such as:silkei [beets], kartei [leeks], rubiya [fenugrek], kara [pumpkin] and tamarei [dates]. Before eating each species of vegetable, one should recite a [prayer of the formula] "May it be Your will.." relating to the appropriate allusion...

Upon eating rubiya, one should say: "[May it be Your will] that our merits increase [she'yirbe'u]." [Upon eating ] kara: "...that our merits be recited before You" (in the Sefardic tradition: "...that You tear-up the evil decree made against us, and that our merits, etc.).

(Sefer Ha'Toda'a: Rosh HaShanah - Leil Rishon shel Rosh HaShana)

 

 

 

 

On the Obligation to Place the Individual and the Community in a Positive Light

Ya'el Levin

Merit and uprightness stand before His throne,

Loving-kindness and compassion before His glory.

(From "El Adon al Kol HaMa'asim," Hirsch Siddur translation)

In two of his works, R. Eliezer Papo brings up the need - actually, the obligation - of limud zehut; to always present Israel in a positive light at all times, but especially during the season of the Days of Awe. R. Eliezer Papo lived from 1785 to 1828.¹ He was born in Sarviego, Bosnia, and produced a series of books that became classics; among these are found the ethical treatise Pela Yo'etz,² and Beit Tefilla³ a collection of his original prayers that became accepted throughout world Jewry.

One of R. Eliezer Papo's discussions of the obligation of limmud zehut appears in his Pela Yo'etz in the section on "Sanigoriya" [apologetics]⁴ The author begins by mentioning that it is known that the Holy One blessed be He "wants Israel - both as a collective and as individuals - to be morally defended.⁵ He first lists a few examples where the Sages speak of great people who spoke ill of Israel and were punished, including Elijah⁶ and Moses.⁷ In contrast, Gideon merited saving Israel because he defended them morally.⁸ This passage bears similarity to what the HIDA (1806-1724) wrote in his Tziporen Shamir. There he mentions that one must always practice limud zehut regarding Israel, both as a collective and as individuals, and cites the example involving Gideon.⁹ He also devotes the section on Kavod Yisrael [the honor of Israel] in his book Devash le'Fi to the need for limmud zehut regarding Israel, where he brings several supporting examples.¹⁰

The underlying principle behind the idea that one should not find fault with Israel is that "everything a person says leaves an impression and stirs the celestial retinue. If he speaks accusingly he stirs the accusers; and if he speaks defensively, he stirs the defenders, and his words bear fruit." The source of this motif may be found in the Zohar, parashat Tzav.¹¹ There it is stated that speech below stirs up speech above. The speech below rises through the firmaments until it ascends and stirs up whatever it stirs up; if for good - [that is] good, and if for evil - [that is] bad.¹²

Because of the above, preachers must always be very careful, and especially so during the days of judgment, not to find fault with the people and not to explicate its sins, since that might stir up judgment against it. Rather, they should take a positive tack and point out the path which is worthy of being followed. The BeShT (1700-1760), for example, is known to have criticized those preachers who would berate the community for their unmeticulous observance of the commandments, scare them with descriptions of the tortures of Gehenna, and pile upon them difficult penances.¹³ In his Devash le'Fi , the HIDA states that "One who preaches rebukes [tokhaha] to the people" must take great pains not to slight the honor of Israel, nor to accuse it.¹⁴

R. Eliezer Papo even raises the demand that if someone finds himself in a synagogue of "ignoramuses" and hears them being criticized, he must take himself in hand and speak well of the congregation, even if he must employ claims that are not entirely evident and explanations whose truth is unclear. In this connection, R. Eliezer Papo brings up some possible arguments that could be used in such circumstances; despite the fact that the people are economically strained and live in exile, they did not toss-off the observance of the commandments, and their sins are all either coerced or unintentional, for they are ignorant of the prohibitions and their gravity. He continues and brings an idea that originated in the literature of the Sages, that if someone tends to think the best of others, God will also judge him in a favorable light.¹⁵ Since God loves compassion,¹⁶ He will accept "any kind of argument that is lomed zehut." This implies that weak arguments that are not entirely aimed at the truth are also acceptable to God.

In the section titled Sanigoriya of his Damesek Eliezer,¹⁷ R. Eliezer Papo expounds upon the theme of the obligation to be lomed zehut regarding the public and individuals. Its opening passage is clearly similar to the section from Damesek Eliezer mentioned above, both in terms of its ideas and its language. However, in contrast to Pela Yo'etz, Damesek Eliezer mentions that limmud zehut is right and proper during the Days of Awe, and also in any time of public distress, whether it involves a heavenly decree or a decree of earthly kings. While Pela Yo'etz makes quick mention of a few good apologetic arguments in the concluding part of the passage, most of the section in Damesek Eliezer is concerned with a detailed and broad-ranging apologia of two thousand words in length. R. Eliezer Papo suggests that it be recited tearfully in synagogues and houses of study, in accordance with the view that "the gates of tears are not locked."¹⁸ He states that the best time for the recitation of this plea for the defense is during the last watch of the night, when the forces of mercy awaken in the world. R. Eliezer Papo offers no details regarding his formulation of the apologia, but it is a longer version of a similar text only a third its length that can be found in R. Eliyahu HaKohen HaItamari's (d. 1729)¹⁹ Midrash Talpiot.²⁰ That text appears in Anaf Gerushim u'Melitzot Gadol al Yisrael, but it is not brought there in connection with a discussion of limmud zehut, and it is not presented as a text for actual recitation.

R. Eliezer Papo formulates a series of arguments, concentrating upon Israel's suffering and its steadfast observance of the commandments. The first and central argument concerns limmud zehut regarding the residents of the Land of Israel. These are people who risked their lives, leaving their families and moving to the Holy Land. Indeed, "men, women, and children, youths and the elderly" live their lives in hunger and must resort to begging. Despite all that, "in their exile, humiliation, and poverty" they observe the commandments "and even the "ne'er-do-wells of Israel are full of commandments as a pomegranate [is full of seeds].²¹ Those who do sin have been driven to distraction by poverty, and they are to be judged by "the law concerning the drunk and the fool...who have gone mad from their many troubles." He states that the holy nation "is without blemish and the Holy One blessed be He testifies on its behalf: You are all beautiful, my love, and you are without blemish (Song of Songs 4:7)." At this point, R. Eliezer Papo presents a long list of commandments that are observed by Israel despite its great suffering.

The troubles suffered by Israel also gain it merit: they serve to clean it of sin, freeing Jews of guilt for their transgressions. Due to their multitude of troubles, "all their sins, transgressions, and iniquities are already forgiven." Therefore, anyone who speaks accusingly or poorly of them will pay a price. It is customary that no one speaks accusingly of a prince before his father the king even when there is a basis for the accusation; all the more so if someone would speak accusingly of a prince "who had already received twice [the deserved punishment] for his sins, through great afflictions." These ideas also appear in Midrash Talpiyot.

Faced with the numerous tribulations suffered by Israel, even the greatest accuser - Samael - is forced into silence: "He has no mouth with which to speak against Israel, for he has no basis for accusations, given the troubles Israel has endured." The ministering angels must ask for the hastening of Israel's salvation, since impudence towards Heaven is effective,²² even if he who asks impudently is unworthy. This is all the truer regarding Israel, which is deserving and whose salvation is the salvation of the Divine Presence.

It is worth mentioning that in his Mikhtav Me'Eliyahu, R. Eliyahu Dessler (1892-1953) states that a person could lose in judgment on Rosh HaShana and fail to enjoy the Divine mercy he needs if he does not judge his fellow in a positive light.²³

R. Eliezer Papo made use of various motifs that may be found in the writings of the Jewish sages who preceded him, but he formulated and developed a more complete and organized doctrine - both practical and theoretical - regarding limmud zehut towards Israel. His worldview does not seem to have received the attention it deserves, and it calls for further consideration. It would also be appropriate to compare it to the approaches of other Jewish sages, and to locate it both within the framework of limmud zehut in Jewish thought through the ages and its various strata as well as within the thematic context of the significance of suffering.

[1] Further details may be found in D. Yehudief, "Introduction” in R. Eliezer Papo, Hesed le'Alafim: Shulhan Arukh Yoreh De'ah, Jerusalem 5637, pp. 11-31.

2 (Konstidina, 1824).

3 (Bilograd, 1860).

4 (pp. 51a-b).

5 See Shir HaShirim Rabbah 1,6,9a-b.

6 See note 5 above. All see Mekhilta De'Rabbi Yishamael, H.S. Horowitz and Y.A. Rabin edition, Bo, Massekhet DePas'ha, Parasha 1, pg.4; Pesikta Rabbati, M. Ish-Shalom edition, Eikha Yashava Badad, 138a; Avot DeRabbi Natan, S.Z. Shechter edition, B version, chapter 47, pg. 129.

7 R. Eliezer Papo makes a short mention of Moses in Pela Yo'etz; "And even greater than this, we see that Our Master Moses, of blessed memory, was punished because he said and they will not believe me. A similar formulation may be found in Damesek Eliezer, see the passage quoted by note 17. The origin of this idea is found in Tanhuma, Shemot, 23; Midrash Shemot Rabbah, A. Shinan edition, 3, 12(1), pp. 134-5.

8 L. Ginzburg, "Mahadurot Hadashot shel haTanhuma al Sefer Devarim, Parshiyot Va'Ethanan, Shoftim” in Ginzei Schechter, book 1, Kitei Midrash ve'Hagada, Newark 5688, pg. 132; Tanhuma, Shoftim, 4.

9 HIDA, Horesh MiTza”L, Tziporen Shamir, Livarno [5546], siman 9, ot 142, pg. 53a.

10 HIDA, Devash LeFi, Livorno [5571], ma'arekhet 20, ot 18, pg. 36b.

11 See Zohar, Tzav, 31b.

12 As found in Sefer HaZohar al Hamisha Humshei Torah, vol. 7, Sefer Vayikra ve'Hashmatot le'Sefer Vaykra, Jerusalem 5758, pg. 172.

13 See, for instance, A. Yaron, "Aharit” in S.Y. Agnon, Sippurei ha'BeShT, 2^nd edition, Jerusalem 5763, pp. 233-234.

14 HIDA, Devash Le'fi, passage cited in note 10.

15 Shabbat 127b; Avot DeRabbi Natan, S.Z. Shechter edition, A version, chapter 8, pg. 47.

16 See Micah 7:18.

17 Jerusalem, 5652, Ot Samekh, Sanigoriya, Ot Bet 31a-32b.

18 Berakhot 32b; Bava Metziya 59a.

19 On R. Eliyahu HaKohen see Z. Greis, Sifrut HaHanhagot, Jerusalem 5750, pp. 2-3, 99-101.

20 Part I, Izamir [5496], 104c-105a.

21 Berakhot 57a; Eruvin 19a; Megilah 6a; Hagiga 27a; Sanhedrin 37a.

22 Sanhedrin 105a; J. Ta'anit 2:1 [65b].

23 R. Eliyahu Dessler, Mikhtav Mi'Eliyahu, (A. Carmel, editor) part five, Jerusalem 5757, pg. 87.

Dr. Ya'el Levin's published studies deal mostly with various aspects of women in Judaism. She has also composed a series of prayers.

 

 

"Now, Lord our God, place Your awe upon all whom You have made...Now, O Lord, grant honor to Your people."

One cannot ignore the fact that in the common perception of many generations there sprouted the corrupted and misleading conception that the Blessed Lord has a special attitude to Israel and to dealing with their affairs.

True, there does exist a special relationship, but it receives expression not through greater privileges but in the obligations and missions with which Israel is charged, to be God's witnesses on earth, to work for the perfection (tikkun) of the world under the reign of the Almighty. In the framework of this universal tikkun, and only following the yearning for "Now, Lord our God, put thy awe upon all whom thou hast made" will there come the tikkun of "Now, O Lord, grant honor to thy people, glory to those who revere thee, free speech to those who yearn for thee, joy to thy land and gladness to thy city."

The anticipation of the redemption of Israel is not a function of Israel's being Israel, but of Israel being a "a nation in awe of You". If Israel does not meet that qualification, it deserves no special relationship.

Rosh Hashana is intended for every man who - in honest consciousness - considers himself to be a believer, who is willing to examine whether he is capable of serving God out of love. Such a person is in no need of the "Unetaneh Tokef" prayer with its descriptions of the celestial Day of Judgment; such a person accepts Rosh Hashanah as the day in which man meditates upon the lofty idea of perfecting the world under the reign of the Almighty. The redemption of Israel receives its meaning through the realization of this ideal; Israel has been appointed to be the ideal's messenger on earth.

(Y. Leibowitz: Sihot al Hagei Yisrael U'Mo'adav pp. 169-170)

 

Only the God of Thoughts Can Evaluate Who Is a Sinner and Who Is Righteous

One whose sins exceed his merits dies immediately in his wickedness, as is written, For most of your sins, and so a society whose sins are many is annihilated immediately, as is written: The outcry in Sodom and Amora - how great it is!, and similarly the entire world, if their sins exceed their merits, they are destroyed immediately, as is written: Now God saw that great was humankind's evildoing on earth. This weighing is not done according to the number of merits and sins, but considers the relative weight of each sin and merit; there is a merit which may outweigh a number of sins, as is written: for some good has been found in him, and there is a sin which outweighs several merits, as is written: A single error destroys much of value - and weighing is done only in the mind of the God of thought, and He alone knows how to evaluate the merits as against the sins.

(RaMBaM, Mishneh Torah, Laws of Repentance, 3:2)

 

 

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