by Rav Eliezer Melamed, Rosh Yeshivat Har Brakha yeshiva.org.il
[Translated by Hillel Fendel]
Jews blowing shofars at the Western Wall in Jerusalem [Credit: Marco di Lauro/Getty Images] |
Reward and Punishment – Primarily for the Community, not the Individual
It is a common mistake to believe that the material rewards and punishment s written in the Torah are directed at the individual. Many think that if one walks in the path of Torah and its commandments, he will be granted health, wealth, and happiness. But this approach leads to a terrible question: What of all the righteous people who suffer in various ways, while many who are far from righteous appear to be living it up in this world with great honor and wealth?
The truth is, in fact, that the rewards and punishments of the Torah are directed at Israel as a collective. For faithful fulfillment of the mitzvot, the Torah promises national benefits: rainfall and abundant produce throughout the land; victory over our enemies; peace; a general state of economic stability, health, and fertility; national respect and stature in the world; and above all, the dwelling of the Divine Presence in our midst. The punishments outlined in the Torah are the other side of the coin: no rain; agricultural blight; poverty; plagues; the hiding of the Divine Countenance; military defeats and subjugation; exile. It's true that the curses in Ki Tavo are written in singular (as opposed to those in Bechukotai, which are in plural), but Rashi explains there that both sets of curses are directed at Klal Yisrael.
Free Will
If the primary addressee of the Torah's reward and punishment would be to the individual, this would all but neutralize our Free Will, as well as the Image of G-d within us. For who would be foolish enough to sin if he knew that the next day he would lose all his property and become sick? But when the judgment is vis-à-vis the collective, this becomes a long and complicated process, and the individual's fate is not directly dependent on his own choices, but rather on his place within the collective. Thus, each person chooses his way according to his values and beliefs. This does not mean that a person is not rewarded or punished for his actions – but this happens in the world of souls, whether it be Gan Eden or Gehinnom, where each person receives his due in perfect measure.
Rosh HaShanah Prayers – One for All
Since the Torah's reward and punishment are for the collective, the judgment that takes place on Rosh HaShanah is mostly for Klal Yisrael and the entire world. This is why, in the special Rosh HaShanah blessing in the Sh'moneh Esrei, the primary emphasis is on the dwelling of the Divine Presence in our midst and the revelation of His Kingship in the world. The gist of the blessing is this: "O G-d, rule over the entire world; be revealed in the glory of Your strength upon all the inhabitants of Your world, and every creature should recognize You, and all should say: The G-d of Israel is King."
The Israel Verdict
That which is decreed upon Israel affects the entire world. Israel among the nations is like the body's heart amongst the other organs. The entire existence of the world is dependent upon Israel, which must shine the Torah's light upon it to guide it to its complete refinement. Our Sages taught (Shabbat 88a): "G-d created the world conditionally: if Israel keeps the Torah, the world will exist, but if not, the world will be returned to the primordial state of chaos." Ever since the Torah was given at Sinai, the world is sustained in the merit of Israel's loyalty to its teachings and commandments, and Redemption hinges upon Israel's repentance. Thus, the Jewish People bear responsibility for the entire world – and therefore their punishment is greater than non-Jews if they sin, and their reward is greater if they do good, since this brings blessing and redemption to the entire world.
This is why the Rosh HaShanah judgment begins with the Jewish People, as is written, "Sound the shofar… on our feast day, for it is a statute for Israel…" (Tehillim 81,4-5). Only after Israel is judged do the rest of the nations stand trial. (See Rosh HaShanah 8a-b.)
The Eternity of Israel
Accordingly, one might think that if Israel sins, G-d will destroy us, Heaven forbid. But in fact, G-d chose Israel and forged an eternal covenant with us. Therefore, even if our sins are great, G-d will not leave us – though He will punish us, even very strongly, so that we will repent. This is stated at the end of the curses in B'hukotai: "Even in the land of their enemies I will not despise them to destroy them and violate My covenant with them, for I am Hashem their G-d. I will remember the covenant I forged with their forefathers…" (Vayikra 256,44-45)
And in D'varim, we learn that in the end, after all our suffering, Hashem will punish the evil ones who unduly persecuted us, avenge His servants' spilt blood, and redeem His nation and atone for His land (see D'varim 32,43 and Tehillim 94,14).
Thus, the judgment is not about whether we will exist or not, but in what manner: with peace and blessing, or the opposite, Heaven forbid. Israel is also guaranteed that the Redemption will certainly come – either quickly and pleasantly, if we do t'shuva, or with many years of suffering leading up to the Ingathering of the Exiles, the rebuilding of the Land, and ultimately, complete Redemption and t'shuva. (See Sanhedrin 97b-98a and Zohar III 66b.)
Personal Rosh HaShanah
All the above notwithstanding, individuals are also judged on Rosh HaShanah – but within the framework of Klal Yisrael's judgment. If Israel is in a state of exile and destruction, the individual might be downtrodden along with everyone else, or he might merit some relief. If the nation is enjoying prosperity, the judgment will determine whether a given individual shares totally in these benefits. In addition, sometimes during such times, the evil ones are accorded external but short-lived blessing, while at periods of national tribulation, righteous people might be punished outwardly, ultimately leading to blessing. Thus, on the one hand, the judgment is perfectly precise, even as it is influenced by the particular period of time – all for the sake of maintaining human Free Choice and the proper functioning of the world.
The Need for the Beit Mikdash
This helps us understand the great importance of studying about the Beit HaMikdash and ensuring its place atop our public agenda. The Temple is the ultimate expression of the sanctity of the Nation of Israel, and of the general sanctity revealed in the world via Israel.
It may be asked: Why is a physical building and location so important? Aren't intentions, thoughts, and beliefs our primary concern? The answer is that without a specific place, all of our ideals and ethics simply hover in the air, with no tangibility. Would anyone suggest that instead of helping the poor, we may simply promise them reward in the World to Come? Or that instead of fighting evil, we should rely on triumph of good in the Next World?
It's true that when we were subjugated to the kingdoms of wickedness in the Exile, we had no choice but to believe that in the end, the spirit will triumph and the Temple will be rebuilt, as emphasized in all our prayers. And in fact it was because of our unwavering faith that we withstood all those who came to destroy us. But when we have the option of taking action, believing in the "triumph of the spirit" alone is an expression of terrible heresy in the ability of holiness to influence and correct our reality. Such heresy can even lead to idol worship, i.e., the belief that the active forces in the world are detached from the One G-d. Such thoughts manifest a terrible despair, which all the tzaddikim warned against.
Traveling Abroad
Those who travel abroad from Israel to pray at the graves of tzaddikim on Rosh HaShanah must be very careful not to detract from the fundamental tenet of the sanctity of Klal Yisrael, which is revealed in the Land of Israel. Perhaps if they pray intensively for Israel, for Jewish sovereignty on the Temple Mount, and for the building of the Holy Temple, and then work actively towards these ends when they return – this perhaps will help render their trip a "descent for the purpose of ascent." But if they pray only for themselves and not for the nation, their departure from the Land will be considered a sin.
A Religion of Details?
The abandonment of Torah Judaism by many people in recent generations is because their souls are thirsty for true, all-encompassing sanctity. As long as religion is pegged mostly on details, their hearts are not aroused. But when we raise the concept of sanctity in the world, as well as its primary aspect of rectification of the world according to G-d's word, all the springs and wells will be filled with living waters.
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