Parshas Re'eh 5765

Commentary by Rabbi Ephraim Nisenbaum

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In the Book of Devarim (Deuteronomy), the prohibtion of idolatry and its punishment is reiterated a number of times. The Torah deals so harshly with those who turn to other gods because it is a rejection of G-d and all He has done for the Jewish people. The idols themselves must be totally destroyed, in order that no memory of them whatsoever remain. There is even a mitzvah to denigrate and mock the names of various idols. The Talmud says that, generally, all forms of mockery are prohibited, except for the mockery of idol worship.

Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically removed from it too. This can only be accomplished by viewing idolatry as a total non-entity or as something ridiculous.

Emphasizing the severity of idolatry even further, the Torah warns that even if a person claims to be a prophet--even performing miracles--if his message is one that negates the commandments he should not be followed. He is a false prophet and his miraculous powers are nothing but a means of testing the people’s faith in G-d.

Other extreme measures taken regarding idolatry include a person who tries to persuade his friend to serve idolatry. Although he was not successful, the Torah considers the mere effort to be a capital offense. Likewise, a city in Israel where the majority of its inhabitants have served idolatry, is totally destroyed. The worshippers are put to death, and all their belongings are burned.

The Jews are also prohibited from imitating the ways of the other nations. Excessive grief in mourning, such as scratching one’s flesh or tearing one’s hair in grief, is prohibited. Although this was common among other peoples, one who realizes that he always has a Father in Heaven, regardless of any personal loss suffered, can deal with grieving a lot easier than someone who does not share this belief.

The laws of charity are also discussed. Like all other mitzvos charity too has its Halachic guidelines. The Torah cautions the Jew not to be callous to his fellow’s needs and to open his hand generously to offer assistance.

A person must understand that G-d divides the wealth of the world disproportionately for this very purpose, to allow people to help others. The money one gives to the poor was not meant for the giver in the first place. It was merely entrusted to him to allocate to others.

“...rather you shall open up your hand to him; you shall lend him what he needs... ” (Deut. 15:8)

At a gathering of his students, Rav Leib Chasman asked a student to bring him a cup of tea. The young man ran to do his bidding.

The Rav stopped him and asked, “Why are you doing this for me?”

The fellow seemed confused. “I don’t understand… it’s a great mitzvah to serve one’s teacher…”

The Rav seemed disappointed. “That’s what I was afraid of,” he said, “Is helping your teacher your only concern? What about the mitzvah of assisting an old Jew? Isn’t that important too? In the same way that it is dangerous to minimize the importance of a great deed, it is no less dangerous to inflate the value of an ordinary deed.”

Did You Know...

If one cooked something pareve (neither dairy nor meat) in a meat pot, if the pot had been used to cook meat within the past 24 hours, the food should not be eaten with dairy products, although it may be eaten at the same meal. It may also be eaten with dairy utensils.

If the pot had not been used to cook meat within the past 24 hours, the food may be eaten with dairy, although one should not intentionally cook in a meat pot in order to eat it with dairy.

The same is true of food that was cooked in a dairy pot, regarding eating it together with meat.

Pareve food that was fried in oil used for meat is considered meat, and one must wait six hours after eating it before eating dairy.