Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
STAM
TORAH
PARSHAS
SHOFTIM 5774
“INNATE
LOVE”
During the last few summers, Camp Dora
Golding has been graced with a few visits by the Nikolsberger Rebbe, Harav
Yosef Yechiel Mechel Lebovits. Each time the Rebbe arrives with a small
entourage of his Chassidim from Monsey where he is based for the sole purpose
of greeting the campers and trying to inspire them.[1]
The first time the Rebbe visited the camp
was during the summer of 2008. At the conclusion of his speech to the campers
the Rebbe admitted that he was originally skeptical about his own ability to
connect with the campers. He mentioned that he was pleasantly surprised by the
rapt attention that the campers were paying to his every word. The Rebbe was indeed
able to connect with the boys in a most impressive manner. It is as our Sages
relate, “Words that emanate from the heart enter the heart.”[2]
The following is an excerpt from the
Rebbe’s address to the older three divisions of the camp:
Every day in our recitation of Shema we
recite the verse: “ואהבת את ה' אלקיך בכל לבבך ובכל נפשך
ובכל מאדך -
And you shall love Hashem, your G-d, with all of your heart, and with all of
your soul, and with all of your resources.” How can we be obligated to love
G-d? Love is an emotion that develops from an inner feeling of connection. If
one feels that deep sense of connection he will automatically love that person.
But if those feelings are not present there cannot be any love. One cannot love
someone or something out of coercion?
The Rebbe related the following legend:
During the 1500s Jerusalem
was ruled by Suleiman the Magnificent, the Sultan of the mighty Ottoman Empire . One day while in the Holy City Jerusalem Jerusalem Jerusalem and destroyed the Holy Temple
The Sultan wanted to verify for himself if
the old woman’s tale was true. He had his servants cast coins and diamonds into
the landfill and he announced that any valuables found among the rubbish could
be pocketed. The impoverished inhabitants of the city were only too eager to
rummage for valuables and within a short time the entire wall was unearthed and
revealed.
The Rebbe then explained that in the heart
of every Jew there is an inner Bais Hamikdash; the place where the spirit of
G-d resides within. But our evil inclination, our archenemy, seeks to destroy
that inner Temple
So what does our Evil Inclination do if he
cannot destroy that wall? He buries it! He covers it with mounds of spiritual muck
and debris in order to divert one’s attention from the truly important things
in life. Sometimes one may even think that his “inner Kosel” has been
destroyed, Heaven forbid. But a Jew must know that that wall will never fall!
It may be buried, but if one removes the spiritual refuse from his heart he
will find that it is still standing in all its glory.
The Rebbe then surprised the campers when
he asked the following question: “I want to ask you all something: Who here
goes for the Yanks and who goes for the Mets?” The room quickly came to life
with brief cheers. The Rebbe continued, “I want you all to know that I also daven
for the Yankees every day!” After a raucous applause erupted from the
assemblage, the Rebbe continued with a twinkle in his eye, “But not the same
Yankees as you root for! You see, I daven for the Yankees, as in the children
of our forefather Yankev[3]
in his epic battle with Eisav. Yankev and Eisav are always fighting for
domination over this world. When we connect with our inner spiritual selves
then we - “the Yankys (Yankees)”[4]
- have the upper hand in the world. So I am always davening for the “Yankees”
to prevail!”
The Rebbe explained that one does not need
to teach a parent to love his/her child because that love is innate and
natural. In a similar vein, the love of G-d is naturally embedded in our
hearts. It is inextricably bound with our souls which are breathed into us at
the moment we are created. The only reason we may not realize or feel that love
is because it becomes obscured by our sins. Thus, the more one immerses himself
in Torah, mitzvos, and the service of G-d and distances one’s self from things
that hinder spirituality, the more he will reconnect with that innate love and
that impregnable Kosel that resides within.
The Rebbe concluded by stating that when we
recite the verse of Shema which speaks about loving G-d we should not read it
as a commandment but rather as a guarantee. If one will live as the rest of the
paragraph states, i.e. to live Torah constantly “when you are going on
the way, when you are lying down and when you wake up, etc.” then inevitably, “ואהבת
את ה' אלקיך בכל לבבך ובכל נפשך ובכל מאדך - You WILL love Hashem, your G-d, with all of your heart, with
all of your soul, and with all of your resources.”
“When you go out to battle against your
enemy…you shall not fear them, for Hashem, your G-d, is with you….It shall be
for you when you draw near to the war, the Kohen shall approach and speak to
the people. He shall say to them, “שמע ישראל - Hear
O Israel, today you are coming near to the battle against your enemies; let
your heart not be faint; do not be afraid, do not panic and do not be broken
before them. For Hashem, you G-d, is the One who goes with you, to fight for
you with your enemies, to save you””.[5]
On the words, “Hear O Israel” Rashi notes
that even one who possesses no merits other than the fact that he is particular
to recite “שמע ישראל - Hear
O Israel”[6]
is worthy of Divine salvation in battle.
In Ta’am V’da’as, Rabbi Moshe Sternbuch
explains that when one recites the Shema he proclaims and accepts upon himself,
and upon the world, the monarchy and kingship of G-d. It is an assertion of
one’s emphatic belief that G-d is the sole power and Divine entity, and that He
runs every facet of creation according to His dictates. One who internalizes
that belief need not fear entry into battle because he knows that G-d is in
control and no harm can befall him unless G-d wills it.
Rabbi Sternbuch continues that there is an
even more simplistic understanding of Rashi’s words. If one is meticulous to
recite the Shema in its proper time, and with proper intent and
punctiliousness, that itself is sufficient merit to warrant protection in
battle.
When reciting the Shema one accepts upon
himself the yoke of Heaven and all that it entails. It is for this reason that
the Talmud commences with a discussion of the laws of the Shema. It is wholly
appropriate that the Oral Law begin with a dialogue and elucidation about the
proper manner and laws involving the acceptance of G-d’s Kingship. A Jew begins
and ends his day by reciting the Shema and reminding himself of his primary
responsibilities and allegiance.
The rapidly approaching holiday of Rosh Hashana
is dedicated as the day when we re-proclaim the monarchy and re-coronation of
G-d. All of the beautiful prayers which describe the august majesty of G-d are
not meant to be mere lip service. If G-d, in all of His grandeur and opulence
is our King then we must transform ourselves into worthy subjects and
trustworthy servants who seek to fulfill the Will of the King to the best of
our ability.
With the powerful thought of the
Nikolsberger Rebbe in mind, we can add that one who recites Shema and internalizes
its message will come to feel that G-d is not merely with him but that G-d is within
him!
Could there be any greater protection from the
daily grinds and battles of life?
“Hear O Israel, today you are coming to
battle your enemies”
“You WILL love Hashem, your G-d”