Taanit# 8 rewrite: לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם

Review:

In post #7 we were dealing with the need for special instruments of teshuva for taanit. We noted the enormous difficulty of society attaining reflectiveness as a characteristic and the ease by which this precious characteristic is lost and degeneration into idle religious fantasy arises instead. It is precisely the difficulty of preserving reflectiveness as a national legacy that explains the instruments of teshuva used in Taanit. But how? The answer lies in Dan's question about the pasuk:

ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם

What exactly does this choice between "bread alone" vs "all that comes from God's mouth" refer to? Clearly, the reference is to two distinct mentalities, two derachim each with its own distinct values (thanks RJM) by which it calculates living well in the world- יִחְיֶה הָאָדָם.

The "bread alone" mentality, sees the world through a distinct prism, a world in which the security of living well is made nikkar through the conspicuous consumption of significantly branded material luxuries. These branded luxuries are religious fantasies, chosen to identify the good life for the lower, middle and upper classes. The need to calculate one's security through the luxury branding of "bread alone" is the perfect exemplar of religious fantasy societies, as we have discussed many times at Pesach. This mentality is well portrayed by the slogan of the American dream- "a chicken in every pot and a car in every garage". The car would,of course, have to be a class identifying brand such as Mercedes, Honda or Hyandai.

The "all that comes from God's mouth" mentality, sees the security of prosperity -"bread"- as a part, not the totality of good living. Prosperity is critical to the peace of mind needed for a reflective life, to be sure. However, to live well, man must not be limited to the religious fantasy of "bread alone", and see the place of bread in the real world world of thought- "all that comes from God's mouth".

Note how this branding of luxury products, the basis of the distinction between bread alone and all that comes from God's mouth- is the focus of Rambam's intro to the Ikrim in Chelek:

[לא תעשם עטרה להתגדל בה]

והזהירו החכמים על זה ואמרו (אבות פ"ד מ"ה) "לא תעשם עטרה להתגדל בהם ולא קרדום לחפור בה". והם רומזים למה שביארתי לך, שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם, ולא להרוויח ממון, ולא יתעסק בתורת השם יתברך להתפרנס בה, ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת - אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה.

ואסור לאדם השלם שיאמר "כשאעשה אלה המצות, שהם המידות הטובות, ואתרחק מן העבירות שהם המידות הרעות שציווה השם יתברך שלא לעשותה, מה הוא הגמול שאקבל על זה?" לפי שזה כמו מה שיאמר הנער: "כשאני קורא זה מה יתנו לי?" והם אומרים לו: "דבר פלוני". לפי שכשאנו רואים מיעוט שכלו, שאינו מבין זה השיעור, והוא מבקש לתכלית תכלית אחר, אנו משיבים לו כסכלותו, כמו שנאמר "ענה כסיל כאולתו".

וגדול מזה מה שאמרו בספרי

שמא תאמר הריני לומד תורה בשביל שאהיה עשיר, בשביל שאקרא רב, בשביל שאקבל שכר לעולם הבא, תלמוד לומר "לאהבה את ה' אלקיך" - כל שאתם עושים לא תעשו אלא מאהבה

הנה התבאר לך זה העניין, ונתבאר שהוא כוונת התורה ויסוד כוונת החכמים עליהם השלום, ואין מעלים עיניו מזה אלא אוויל משתגע, שקלקלוהו ושיבשוהו המחשבות הסכלות והרעיונים הגרועים.

וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה, ולעומת הדרך הזה ראוי להיות ההתעוררות

Taanit# 7 rewrite

Review

In post #6 we made an important distinction between two types of Teshuva:

1) Normal, mature ongoing reflection on the implications of Shem Hashem to various decisions of life. This is Mitzvat Teshuva done by individuals in the society of mind.

2) Emergency reflection on the basis of reflection itself- our Mesorah of Shem Hashem. This is Mitzvat Taanit done by a society in danger of degenerating into a dark age of religion.

This distinction explains why there would be different instruments for the two types of teshuva dealt with by Mitzvat Taanit and and Mitzvat teshuva. What the distinction between an emergency and ongoing reflection does not do, is explain the basis of the particular instruments chosen- vidui for teshuva versus zaaka,trumpets and inui for taanit.

Creating the society of mind

To understand the instruments used in Teshuva and taanit, we must understand the enormity of growth involved in establishing a society of mind. A society of mind rests upon a legacy of reflecting upon Chochma. It is this legacy of reflection on Chochma that each successive generation leans upon, in its own reflections, like a dwarf resting upon the shoulders of a giant. Establishing such a legacy of reflection in society is the work of generations from Avraham to Moshe Rabbenu , dismantling the legacy is done swiftly, in a generation or two as in the case of Yeravam.

Most important in the arduous development of the society of mind, was the Midbar experience. It was in the Midbar that the Derech Hashem became inculcated through the Mussar instrument of inui.

וְיָדַעְתָּ עִם לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ

ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם.

טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

Core to the emergence of the reflective legacy of the society of mind, is the education through privation of resources, the inui of Mussar. It is only through experiencing the reality of dependency upon the Chochmas Hashem for our existence, that we acknowledge Him as the source of Creation generally. It is this inui which enables generations of parents in Israel to continue the educational process, applying the legacy of reflection of Avraham Avinu upon their particular material circumstance.
לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ

Rewrite of Taanit 7-9

I heartily thank Rabbi Rosenthal for bringing it to my attention that posts 7 and onward were too technical. I will try to rewrite these in normal language.

Taanit #9 Mussar Ha-midbar

The Chumash points out that Mussar lies at the core of the Midbar experience. In the words of D'varim Chapter 8:

ה וְיָדַעְתָּ, עִם-לְבָבֶךָ: כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ.

This Mussar was designed to rectify Israel's tendency to שכחה . The Midbar, a place of privation of normal resources, was the ideal vehicle for revealing the reality about the power of our plans.

ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם.

The Mussar of the midbar focused specifically on the education of Israel through painful privation of the most needed natural resource-food. The dependence of food on Hashgacha, was a metaphor for all natural resources in Eretz Yisrael. To benefit from Eretz Yisrael, the seat of natural resources of Beracha, the difficult lesson of Mussar had to be absorbed. Material resources are instrumental to the development of Mind- the דרך ה promised to Avraham.

יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה..

The Midbar experience had revolved around this Mussar for years and the depiction of the Mishkan signifies its objective.

טו וּבְיוֹם, הָקִים אֶת-הַמִּשְׁכָּן, כִּסָּה הֶעָנָן אֶת-הַמִּשְׁכָּן, לְאֹהֶל הָעֵדֻת; וּבָעֶרֶב יִהְיֶה עַל-הַמִּשְׁכָּן, כְּמַרְאֵה-אֵשׁ--עַד-בֹּקֶר. טז כֵּן יִהְיֶה תָמִיד, הֶעָנָן יְכַסֶּנּוּ; וּמַרְאֵה-אֵשׁ, לָיְלָה. יז וּלְפִי הֵעָלוֹת הֶעָנָן, מֵעַל הָאֹהֶל--וְאַחֲרֵי-כֵן, יִסְעוּ בְּנֵי יִשְׂרָאֵל; וּבִמְקוֹם, אֲשֶׁר יִשְׁכָּן-שָׁם הֶעָנָן--שָׁם יַחֲנוּ, בְּנֵי יִשְׂרָאֵל. יח עַל-פִּי יְהוָה, יִסְעוּ בְּנֵי יִשְׂרָאֵל, וְעַל-פִּי יְהוָה, יַחֲנוּ: כָּל-יְמֵי, אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל-הַמִּשְׁכָּן--יַחֲנוּ. יט וּבְהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן, יָמִים רַבִּים--וְשָׁמְרוּ בְנֵי-יִשְׂרָאֵל אֶת-מִשְׁמֶרֶת יְהוָה, וְלֹא יִסָּעוּ. כ וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן, יָמִים מִסְפָּר--עַל-הַמִּשְׁכָּן; עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ. כא וְיֵשׁ אֲשֶׁר-יִהְיֶה הֶעָנָן, מֵעֶרֶב עַד-בֹּקֶר, וְנַעֲלָה הֶעָנָן בַּבֹּקֶר, וְנָסָעוּ; אוֹ יוֹמָם וָלַיְלָה, וְנַעֲלָה הֶעָנָן וְנָסָעוּ. כב אוֹ-יֹמַיִם אוֹ-חֹדֶשׁ אוֹ-יָמִים, בְּהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן לִשְׁכֹּן עָלָיו, יַחֲנוּ בְנֵי-יִשְׂרָאֵל, וְלֹא יִסָּעוּ; וּבְהֵעָלֹתוֹ, יִסָּעוּ. כג עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ: אֶת-מִשְׁמֶרֶת יְהוָה שָׁמָרוּ, עַל-פִּי יְהוָה בְּיַד-מֹשֶׁה. {פ}

The Jews' need for Hashgacha was institutionalized into the very structure of their national activity. As Seforno points out, regardless of the resources of the spot, the Jewish march continued-

כב אוֹ-יֹמַיִם אוֹ-חֹדֶשׁ אוֹ-יָמִים, בְּהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן לִשְׁכֹּן עָלָיו, יַחֲנוּ בְנֵי-יִשְׂרָאֵל, וְלֹא יִסָּעוּ; וּבְהֵעָלֹתוֹ, יִסָּעוּ. כג עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ: אֶת-מִשְׁמֶרֶת יְהוָה שָׁמָרוּ, עַל-פִּי יְהוָה בְּיַד-מֹשֶׁה.

The trumpets were an end stage of this mussar education through privation. They were part of Kibbush ha-aretz the bridge from the rigorous Mussar of the Midbar where there was little to no application of human strategy to the realm of resource acquisition at all. The entry to the land involved the initiation of the nation into a more mature stance. The key to success lay in maintaining zechira, even in the face of the formulation and application of strategy. The fundamental instrument for this, was Tefilla. But tefilla had to be supplemented with another instrument of Zechira- for extraordinary circumstances. The extraordinary circumstance could be in either direction: Kelala When you go to war in your land or beracha Also in the day of your gladness. In either case, the mussar need is the same- retaining sight of a mature reflective attitude toward the material world and one's place in it. Then you will be remembered before Hashem your God, and you will be saved from your enemies.

Taanit #8: The Challenge of שכחה

If we read the Torah carefully, we will see the answer to this question about Hashgacha. It is actually one of the most recurrent themes in the Torah. Our knowledge is, in reality, very remote from Chochmas Hashem. It is also very liable to regression into fantasies about the Supreme self-שכחה. This vulnerability expresses itself as an entitlement that our own plans should necessarily succeed. Unlike Mordechai who said that perhaps his plan would succeed, we feel entitled that our plans, our quest for bread, must succeed by the power of our hand. The torah responds with a resounding rebuke- not by bread alone does man live! It is not because of a necessity of our powerful plans that we succeed. Rather, it is Hashgacha that supplements our best efforts, and allows them to succeed. It is precisely this Mussar, that our apprehension of Chochma is ever vulnerable to the distortion of our fantasy of a supreme self, that underlies the path of Justice. With every act of applying law to our relations with others, we transcend our enslavement to the fantasy of the supreme self. But even our best effort to live in line with a mature apprehension of universal law, is vulnerable to regression and distortion.

In the worst case, we are liable to use Hashgacha as a justification of our fantasy of a supreme Self. Rather than humbly recognizing our remoteness from Chochma, along with a sense of gratitude that we succeed through Hashgacha despite the weakness of our thought, we devolve into שכחה

א כָּל-הַמִּצְוָה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--תִּשְׁמְרוּן לַעֲשׂוֹת: לְמַעַן תִּחְיוּן וּרְבִיתֶם, וּבָאתֶם וִירִשְׁתֶּם אֶת-הָאָרֶץ, אֲשֶׁר-נִשְׁבַּע יְהוָה, לַאֲבֹתֵיכֶם. ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם. ד שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה--זֶה, אַרְבָּעִים שָׁנָה. ה וְיָדַעְתָּ, עִם-לְבָבֶךָ: כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ. ו וְשָׁמַרְתָּ, אֶת-מִצְו‍ֹת יְהוָה אֱלֹהֶיךָ, לָלֶכֶת בִּדְרָכָיו, וּלְיִרְאָה אֹתוֹ. ז כִּי יְהוָה אֱלֹהֶיךָ, מְבִיאֲךָ אֶל-אֶרֶץ טוֹבָה: אֶרֶץ, נַחֲלֵי מָיִם--עֲיָנֹת וּתְהֹמֹת, יֹצְאִים בַּבִּקְעָה וּבָהָר. ח אֶרֶץ חִטָּה וּשְׂעֹרָה, וְגֶפֶן וּתְאֵנָה וְרִמּוֹן; אֶרֶץ-זֵית שֶׁמֶן, וּדְבָשׁ. ט אֶרֶץ, אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל-בָּהּ לֶחֶם--לֹא-תֶחְסַר כֹּל, בָּהּ; אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל, וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת. י וְאָכַלְתָּ, וְשָׂבָעְתָּ--וּבֵרַכְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, עַל-הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן-לָךְ. יא הִשָּׁמֶר לְךָ, פֶּן-תִּשְׁכַּח אֶת-יְהוָה אֱלֹהֶיךָ, לְבִלְתִּי שְׁמֹר מִצְו‍ֹתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם. יב פֶּן-תֹּאכַל, וְשָׂבָעְתָּ; וּבָתִּים טֹבִים תִּבְנֶה, וְיָשָׁבְתָּ. יג וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן, וְכֶסֶף וְזָהָב יִרְבֶּה-לָּךְ; וְכֹל אֲשֶׁר-לְךָ, יִרְבֶּה. יד וְרָם, לְבָבֶךָ; וְשָׁכַחְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. טו הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא, נָחָשׁ שָׂרָף וְעַקְרָב, וְצִמָּאוֹן, אֲשֶׁר אֵין-מָיִם; הַמּוֹצִיא לְךָ מַיִם, מִצּוּר הַחַלָּמִישׁ. טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

It is precisely this tendency to שכחה that is counteracted by the trumpets, as we shall see in the next section. In order to understand the trumpets however, we must first gain a little more insight into the Mussar of the years in the Midbar.

Taanit #7- דֶּרֶךְ יְהוָה the middle way

Derech Hashem is discussed by Rambam in Hilchot Deot, perek #1.

יא וּמְצֻוִּין אָנוּ לָלֶכֶת בִּדְרָכִים אֵלּוּ הַבֵּינוֹנִיִּים, וְהֶם הַדְּרָכִים הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר "וְהָלַכְתָּ, בִּדְרָכָיו" (דברים כח,ט). [ו] כָּךְ לִמְּדוּ בְּפֵרוּשׁ מִצְוָה זוֹ: מַה הוּא נִקְרָא חַנּוּן, אַף אַתָּה הֱיֵה חַנּוּן; מַה הוּא נִקְרָא רַחוּם, אַף אַתָּה הֱיֵה רַחוּם; מַה הוּא נִקְרָא קָדוֹשׁ, אַף אַתָּה הֱיֵה קָדוֹשׁ. וְעַל דֶּרֶךְ זוֹ קָרְאוּ הַנְּבִיאִים לָאֵל בְּכָל אוֹתָן הַכִּנּוּיִין, אֶרֶךְ אַפַּיִם וְרַב חֶסֶד צַדִּיק וְיָשָׁר תָּמִים גִּבּוֹר וְחָזָק וְכַיּוֹצֶא בָּהֶן--לְהוֹדִיעַ שֶׁאֵלּוּ דְּרָכִים טוֹבִים וִישָׁרִים הֶם, וְחַיָּב אָדָם לְהַנְהִיג עַצְמוֹ בָּהֶן וּלְהִדַּמּוֹת כְּפִי כּוֹחוֹ.

יג וּלְפִי שֶׁהַשֵּׁמוֹת הָאֵלּוּ שֶׁנִּקְרָא בָּהֶן הַיּוֹצֵר, הֶן הַדֶּרֶךְ הַבֵּינוֹנִית שֶׁאָנוּ חַיָּבִין לָלֶכֶת בָּהּ, נִקְרֵאת דֶּרֶךְ זוֹ, דֶּרֶךְ ה'. וְהִיא שֶׁלִּמְּדָהּ אַבְרָהָם אָבִינוּ לְבָנָיו, שֶׁנֶּאֱמָר "כִּי יְדַעְתִּיו, לְמַעַן אֲשֶׁר יְצַוֶּה אֶת-בָּנָיו וְאֶת-בֵּיתוֹ אַחֲרָיו, וְשָׁמְרוּ דֶּרֶךְ ה', לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט"

יד וְהַהוֹלֵךְ בְּדֶרֶךְ זוֹ, מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ, שֶׁנֶּאֱמָר "לְמַעַן, הָבִיא ה' עַל-אַבְרָהָם, אֵת אֲשֶׁר-דִּבֶּר, עָלָיו" (בראשית יח,יט

In Hilchot Deot, Rambam has an interesting equation:

דֶּרֶךְ ה', לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט i= דְרָכִים הַבֵּינוֹנִיִּים i= דְּרָכִים הַטּוֹבִים וְהַיְּשָׁרִים i= מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ

One who keeps the way of Hashem, namely justice, is also one who is on the middle path is also one on the good and straight path as well as the path of blessing. What is the basis of this equation? We are now in the position to explain all but one of the elements.

The person who understands the name of God reflects upon himself as nothing more than an application of a superior abstract principle expressing itself in the material world- an instance of "humanity". Insofar as he recognizes his own subservience to the law of His Supreme abstract Chochma, such a man walks in the way of Hashem. Such a mature man will, by definition, reject the psyches immature notion of a Supreme self that is absolutely entitled to all material good, irrespective of development. Rather he will see his own, and all human material good as being instrumental to the nature of superior mind-the middle way. Such a one will act in accordance with the proper application of law to all cases . Acting in accordance with law, is best tested by refusing to bend the law to one's own particular material advantage- ie justice.

But what of the last element, the one which ascribes Hashgacha and beracha to the success of the הוֹלֵךְ בְּדֶרֶךְ ה

וְהַהוֹלֵךְ בְּדֶרֶךְ זוֹ, מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ, שֶׁנֶּאֱמָר "לְמַעַן, הָבִיא ה' עַל-אַבְרָהָם, אֵת אֲשֶׁר-דִּבֶּר, עָלָיו

What is the significance of this Hashgacha? What is its aim and meaning? Also, lest we fall into the trap of forgetting our end, how is this Hashgacha and beracha related to Hilchot taanit?

Taanit #6:The breakdown of דֶּרֶךְ יְהוָה

If we explore the teshuva environment outlined by ירמיהו more deeply, we will see the true uniqueness of a time of disaster in Israel. The Navi points to nothing less than dysfunction of Jewish society as a whole, a full scale abandonment of the very basis of Judaism as a civilization. According to ירמיהו not one mature Nefesh, in his words an "Ish", can be found in Israel. (אִם-תִּמְצְאוּ אִיש אִם-יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה). The very phenomenon of using mind to reflect upon ones failures, the very Mesora of Mussar itself, is in jeopardy מֵאֲנוּ קַחַת מוּסָר.

In the normal life of Israel, growth is facilitated by social norms. To be in a society of mind governed by David Ha-melech or Shlomo is to both know what a reflective life is, as well as to receive assistance in its pursuit. Under normal circumstances, an individual may stray from reflective thinking in a circumscribed domain of his life. However, social norms contradict the erring Jew's self destructive behavior, as well as offering help for recovery. In the disaster scenario, the very society itself, the very norms guiding behavior are themselves corrupt. The society of mind whose hallmark is reflection, degenerates into society of religion whose hallmark is guilt.
In the religious society, the God concept itself, far from evoking notions of all encompassing scientific Chochma, is corrupted into a mere manipulation of guilt used for power. The name of God is clearly such a tool as seen in the use of "God bless America". Such a hypocritical device will be easily used in perjury, if political expediency requires it. Indeed, perjury was a hallmark of both the Clinton and Bush administrations, in the Lewinsky and Plame, scandals
( וְאִם חַי-יְהוָה, יֹאמֵרוּ; לָכֵן לַשֶּׁקֶר, יִשָּׁבֵעוּ.).

Disaster is associated with a Jewish society that no longer functions as a transmission vehicle of Mussar(מֵאֲנוּ קַחַת מוּסָר). The man on the street, as well as the leadership have become disconnected from Derech Hashem.
(כִּי הֵמָּה יָדְעוּ דֶּרֶךְ יְהוָה, מִשְׁפַּט אֱלֹהֵיהֶם; אַךְ הֵמָּה יַחְדָּו שָׁבְרוּ עֹל, נִתְּקוּ מוֹסֵרוֹת).

Obviously, the disaster scenario, a meltdown of societies very notions of God and justice, requires a teshuva of a totally different order than an individual who loses his way in a isolated part of his life. In this framework we begin to see the need for extraordinary measures such as Zaaka and trumpets. But what exactly is the function of these extraordinary measures? How do they address the unique needs of the disaster scenario? In addition, we need to address the issue of the trumpets head on. How can an instrument of disaster, an extraordinary measure used to alert the people to the emergency that the name of God is on the verge of collapse in society, also be used as a convenient communication device by Moshe? Even worse, how can the trumpets be used to celebrate nearness to God at the time of greatest joy- the Regalim at the Mikdash?

The answer seems to lie in a deeper understanding of the basis of Jewish society- דֶּרֶךְ יְהוָה.

Taanit #5: Insight into the teshuva framework

The source of the confusion regarding taanit derives from a lack of fundamental clarity regarding the framework of teshuva. In the absence of such clarity, we default into simplistic notions, utterly lacking lacking in explanatory power.

Specifically, it is our notion of teshuva, that is inadequate. How does a simplistic expression of guilt to God through a Vidui halachic instruments illuminate a framework in which the functions of trumpeting, taanit,zaaka and vidui make sense? This inadequacy of framework is the kind of problem Rambam refers to in the introduction to Chelek. Many groups attempted to explain Mitzvot based upon inadequate frameworks. In explaining the arising confusion Rambam says:

אבל זו הנקודה הנפלאה, רצוני לומר העולם הבא, מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שייקח זה העיקר, או שיאמר זה השם על איזה דבר הוא נופל: אם הוא תכלית הטובה, או אחת מן הדעות הקודמות הוא התכלית. או שיבדיל בין התכלית ובין הסיבה המביאה אל התכלית.

In the case of teshuva, our confusion also arises from confusing a means for an end. Guilt is a natural reaction to improper action, to be sure. In itself however, guilt is merely an animal intuition, a sense of direction of where to begin our search for the cause of our failure. It is a means to the end of seeking a better life strategy within the laws of creation, it is not a substitute for such seeking.

The immature Nefesh, dominated by animal psyche, acts on the basis of the feeling of guilt alone. This guilt is translated into a simplistic Vidui before God, a confession of wrongdoing. Such a confession involves no essential acts of mind- no deep reflection, no recognition of the theoretical basis of one's error, no transformation of categories or framework. The immature confession substitutes the means of arousing mind for the end of actual engaging of the reflective power of mind itself.

Let us take some examples. Both the American and Israeli publics suffer from disasters, both in the economy as well as National security. What is the result of these clear expressions of failure? Surely not an engagement of mind, deep reflection and seeking of a new understanding the causal basis of success.

Instead we find a simplistic expression of guilt, an endless shuffling shifting between the same tired old political platitudes we have been hearing for generations. The failures result from too much government, or too little. The failures result from too much diplomacy or too little. History tells us that the ancient Judeans were engaged in the exact same platitudes at the time of the temple. Will we ever look past the accepted human platitudes to seek principles manifest in Creation. Will we ever use our eyes and ears as instruments of mind, exploratory tools of Gods wisdom rather than as slaves to tired rhetoric? Will we react to disaster as animal psyches or minds?

If we read the section of Navi identified in Rambam Hilchot Taanit we will see this is indeed the question.

5:1 “Run back and forth through the streets of Jerusalem, and see now, and know, and seek in the broad places of it, if you can find a man, if there are any who does justly, who seeks reality; and I will pardon her. 5:2 Though they say, ‘As Hashem lives;’ surely they swear falsely.”

5:3 O Hashem, don’t your eyes look on reality? You have stricken them, but they were not grieved. You have consumed them, but they have refused to receive correction. They have made their faces harder than a rock. They have refused to return.

5:4 Then I said, “Surely these are poor. They are foolish; for they don’t know the way of Hashem, nor the law of their God. 5:5 I will go to the great men, and will speak to them; for they know the way of Hashem, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds. 5:6 Therefore a lion out of the forest shall kill them, a wolf of the evenings shall destroy them, a leopard shall watch against their cities; everyone who goes out there shall be torn in pieces; because their transgressions are many, and their backsliding is increased.
5:20 “Declare this in the house of Jacob, and publish it in Judah, saying, 5:21 ‘Hear now this, foolish people, and without understanding; who have eyes, and don’t see; who have ears, and don’t hear: 5:22 Don’t you fear me?’ says Hashem ‘Won’t you tremble at my presence, who have placed the sand for the bound of the sea, by a perpetual decree, that it can’t pass it? and though its waves toss themselves, yet they can’t prevail; though they roar, yet they can’t pass over it.’

5:23 “But this people has a revolting and a rebellious heart; they have revolted and gone. 5:24 Neither do they say in their heart, ‘Let us now fear Hashem our God, who gives rain, both the former and the latter, in its season; who preserves to us the appointed weeks of the harvest.’ 5:25 “Your iniquities have turned away these things, and your sins have withheld good from you.

Taanit #4 Summary of sections 1-3

Before we proceed let us clearly formulate the core of our issues. In essence, Rambam's presentation of Hilchot Taanit seems to lack any coherence. This incoherence is to be found at multiple levels:

a) "Hilchot taaniyot":
The name "Hilchot taaniyot" indicates that the central theme or framework should,in fact, be taanit. This expectation is immediately dashed, the framework is said to be teshuva. Taanit is not even mentioned as a primary instrument of teshuva in the first three halachot. The only instruments mentioned there are zaaka and trumpets.

b) Baal Peh vs Bichtav
While, in baal peh, the primary instrument of teshuva is said to be zaaka, in bichtav it is said to be trumpets.
10:9 When you go to war in your land against the adversary who oppresses you, then you shall sound a teruah with the trumpets.

Another difference between baal peh and bichtav is that in Baal peh trumpets are presented, primarily, as instruments of teshuva, in Bichtav trumpets are only secondarily instruments of teshuva, they are primarily presented as practical communication devices of Moshe Rabbenu.
10:2 “Make two trumpets of silver. You shall make them of beaten work. You shall use them for the calling of the congregation, and for the journeying of the camps.

c) Taanit vs Teshuva
In taanit the primary intrument of teshuva is zaaka or trumpeting. In hilchot teshuva the instrument is vidui.

Where are we to find guidance from this perplexity?

Taanit #3 תורה שבכתב

The seeming disconnect between the path of teshuva as presented in Hilchot teshuva which focuses on וידוי and path of Hilchot Taanit whose focus is זעקהdemands a fundamental insight. But where are we to find guidance? From the Rambam it would appear that the insight into צָרָה is to be found in תורה שבכתב. In fact, both Halacha 1 and 2 in the Rambam make direct reference to Pesukim:

Halacha 1
שֶׁנֶּאֱמָר "עַל-הַצַּר הַצֹּרֵר אֶתְכֶם--וַהֲרֵעֹתֶם, בַּחֲצֹצְרֹת" (במדבר י,ט

Halacha 2
כַּכָּתוּב "עֲו‍ֹנוֹתֵיכֶם, הִטּוּ-אֵלֶּה" (ירמיהו ה,כה

Lets us start with Torat Moshe, torah shebictav par excellence.

10:1 Hashem spoke to Moses, saying, 10:2 “Make two trumpets of silver. You shall make them of beaten work. You shall use them for the calling of the congregation, and for the journeying of the camps. 10:3 When they blow them, all the congregation shall gather themselves to you at the door of the Tent of Meeting. 10:4 If they blow just one, then the princes, the heads of the thousands of Israel, shall gather themselves to you. 10:5 When you blow an alarm, the camps that lie on the east side shall go forward. 10:6 When you blow an alarm the second time, the camps that lie on the south side shall go forward. They shall blow an alarm for their journeys. 10:7 But when the assembly is to be gathered together, you shall blow, but you shall not sound a teruah. 10:8 “The sons of Aaron, the priests, shall blow the trumpets. This shall be to you for a statute forever throughout your generations. 10:9 When you go to war in your land against the adversary who oppresses you, then you shall sound a teruah with the trumpets. Then you will be remembered before Hashem your God, and you will be saved from your enemies. 10:10 “Also in the day of your gladness, and in your set feasts, and in the beginnings of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be to you for a memorial before your God. I am Hashem your God.”

Once we scrutinize the Pesukim our hopes for guidance appear to be dashed. Far from resolving our difficulties, the Torah compounds them. As Rabbi Rosenthal correctly notes in his comments on section #2, it is the trumpets, not even זעקה that constitutes the focus of the path of Teshuva in the Torah. To make things worse, the trumpets are only secondarily used at the time of זעקה! Their primary use is not even for Teshuva at all, but rather for the communication of Moshe with the people. How are we to understand this complete mess? Is teshuva primarily viduy or zaaka? Are trumpets instruments of teshuva or are they instruments for the communication of Moshe and the dor midbar?

Taanit #2 A path of teshuva?

In the Koteret Rambam identifies "crying out" alone as the Mitzva in hilchot taanit. In halacha #1 he proceeds to identify two distinct teshuva instruments in Hilchot taanit: 1) Crying out to Hashem in prayer 2) blowing the trumpets. This approach of the Rambam leads to some difficult problems in understanding the proper path to teshuva in an עֵת צָרָה גְּדוֹלָה.

Given what we have said in part #1, we see why the reflective re-evaluation process of teshuva is the appropriate framework for responding to צרה. We have also seen how teshuva precludes the primal scream variety of "crying out". Such immature behavior is damaging to self reflection and must never be indulged in, if at all possible. What is not yet clear is why זעקה specifically is the proper teshuva response to צָרָה. Why not just reflect upon our circumstance, identify its root cause and correct it? What exactly is the need or מחייב for this זעקה? The Mitzva path of teshuva does not seem to include זעקה as a primary instrument, Viduy is the primary instrument.

הִלְכּוֹת תְּשׁוּבָה פֵּרֶק א

א כָּל הַמִּצְווֹת שֶׁבַּתּוֹרָה, בֵּין עֲשֵׂה בֵּין לֹא תַעֲשֶׂה--אִם עָבַר אָדָם עַל אַחַת מֵהֶן, בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה--כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ, חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא: שֶׁנֶּאֱמָר "אִישׁ אוֹ-אִשָּׁה כִּי יַעֲשׂוּ מִכָּל-חַטֹּאת הָאָדָם . . . וְהִתְוַדּוּ, אֶת-חַטָּאתָם אֲשֶׁר עָשׂוּ" (במדבר ה,ו-ז), זֶה וִדּוּי דְּבָרִים. וּוִדּוּי זֶה מִצְוַת עֲשֵׂה.

Problem 1: Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה? What happened toוּוִדּוּי ?

Problem 2: What is the significance of adding the teshuva instrument of blowing trumpets to this seemingly arbitrary זעקה?

Problem 3: What happened to taanit? Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה rather than taanit? Why call the section Hilchot taanit, if it is really a process of Teshuva?

Mitzvat Taanit

מִצְוַת עֲשֵׂה אַחַת, וְהִיא לִזְעֹק לִפְנֵי ה' בְּכָל עֵת צָרָה גְּדוֹלָה שֶׁתָּבוֹא עַל הַצִּבּוּר. וּבֵאוּר מִצְוָה זוֹ בִּפְרָקִים אֵלּוּ.

הִלְכּוֹת תַּעְנִיּוֹת פֵּרֶק א

א מִצְוַת עֲשֵׂה מִן הַתּוֹרָה, לִזְעֹק וּלְהָרִיעַ בַּחֲצוֹצְרוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר, שֶׁנֶּאֱמָר "עַל-הַצַּר הַצֹּרֵר אֶתְכֶם--וַהֲרֵעֹתֶם, בַּחֲצֹצְרֹת" (במדבר י,ט)--כְּלוֹמַר כָּל דָּבָר שֶׁיֵּצַר לָכֶם כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְאַרְבֶּה וְכַיּוֹצֶא בָּהֶן, זַעֲקוּ עֲלֵיהֶן וְהָרִיעוּ

ב וְדָבָר זֶה, דֶּרֶךְ מִדַּרְכֵי הַתְּשׁוּבָה הוּא: שֶׁבִּזְמָן שֶׁתָּבוֹא צָרָה וְיִזְעֲקוּ לָהּ וְיָרִיעוּ, יֵדְעוּ הַכֹּל שֶׁבִּגְלַל מַעֲשֵׂיהֶם הָרָעִים הֵרַע לָהֶן--כַּכָּתוּב "עֲו‍ֹנוֹתֵיכֶם, הִטּוּ-אֵלֶּה" (ירמיהו ה,כה) לָכֶם, וְזֶה הוּא שֶׁיִּגְרֹם לָהֶם לְהָסִיר הַצָּרָה מֵעֲלֵיהֶם

ג אֲבָל אִם לֹא יִזְעֲקוּ, וְלֹא יָרִיעוּ, אֵלָא יֹאמְרוּ דָּבָר זֶה מִמִּנְהַג הָעוֹלָם אֵרַע לָנוּ, וְצָרָה זוֹ נִקְרֹא נִקְרֵית--הֲרֵי זוֹ דֶּרֶךְ אַכְזָרִיּוּת, וְגוֹרֶמֶת לָהֶם לְהִדָּבֵק בְּמַעֲשֵׂיהֶם הָרָעִים, וְתוֹסִיף הַצָּרָה וְצָרוֹת אֲחֵרוֹת: הוּא שֶׁכָּתוּב בַּתּוֹרָה, "וַהֲלַכְתֶּם עִמִּי, בְּקֶרִי. וְהָלַכְתִּי עִמָּכֶם, בַּחֲמַת-קֶרִי" (ויקרא כו,כז-כח), כְּלוֹמַר כְּשֶׁאָבִיא עֲלֵיכֶם צָרָה, כְּדֵי שֶׁתָּשׁוּבוּ--אִם תֹּאמְרוּ שְׁהוּא קֶרִי, אוֹסִיף עֲלֵיכֶם חֲמַת אוֹתוֹ קֶרִי

The phenomenon of צָרָה

In the Koteret, Rambam identifies a time (עֵת צָרָה גְּדוֹלָה) in which the community is obligated to respond in a specific manner-crying out before G (לִזְעֹק לִפְנֵי ה). At first glance this response would seem to be obvious, isn't it natural to cry out to God in a time of צָרָה גְּדוֹלָה? This notion is embedded in the story of Yonah, when the ship carrying the prophet was on the verge of foundering at sea.

The LORD, however, hurled a violent wind upon the sea, and in the furious tempest that arose the ship was on the point of breaking up. Then the mariners became frightened and each one cried to his god.

Upon deeper analysis however, we will see that, in fact, the Mitzva is not quite so obvious. Man naturally sees the world through the prism of entitlement. We expect a wonderful smile, without the bother of tooth care. A fit physique, without the bother of exercise. A successful business, without the bother of a solid strategy. The attitude of natural man can be reduced to a simple formula- easy access to the means of success is rightfully mine, without need for bothersome changes in lifestyle. In this framework, the very presence of a hostile environment is an intolerable affront. Much like how a self centered child relates to its parent, crying out to God consists of expressing frustration with a self evidently improper environment, to a loving divine authority. The psychic assumption is that the authority will note the child's frustration and out of love, rectify the situation. The difficulty with this approach is that it offers no means of reflecting upon our strategy in order to adapt to the realities of the environment. The thorns and thistles of the material world throw roadblocks in our way, at the best of times. How much more is this true at a time of עֵת צָרָה גְּדוֹלָה!

The "crying out" of natural man is, unfortunately, encouraged by the religions of the world. It extinguishes mature reflection and focus upon means of realistic change of derech on our part. Instead of reflection upon changing our derech, religion offers fantastical means of changing God's derech. In so doing, religion enslaves man in an immature world from which he must be redeemed by Torah.We see this redemptive process in the Mitzva of Taanit. Far from offering the instruments needed for manipulating a parental god figure, taanit demands teshuva from man. Teshuva is in essence a reflective process, one that facilitates constant re-evaluation of the nature of man and the consequent strategies of finding one's way in the Creation system. It most assuredly does not involve changing the ways of God.