The Pasuk says: “The Rock, all of whose works are perfect; all His ways are just; He is a Faithful God, without iniquity, True and upright is He”. The language seems redundant, if Hashem’s work is perfect, then it is expected to be truthful and without any falsehood. Besides, it would never cross our mind to suspect that any of Hashem’s work would have the tiniest bit of imperfection. We see with our own eyes that the different components of the world are working to perfection, so why is Moshe feeling the need to stress that point? The Midrash explains that Moshe provides us two fundamental points in order to go through time successfully. 1) The world has been created with “Justice” and is ruled by “Justice”. There’s no iniquity, as Hashem is an unbiased Judge. 2) We only spend a limited time on earth, and therefore cannot understand Hashem’s ways. However, all that Hashem has planned works out perfectly in the end. The Ohr Hachaim teaches; that Moshe stated, in the previous Pasuk, that the cause of rainfall and dew, which are the most critical elements for life existence, are a consequence of the Torah study. Then, how is it possible that Torah scholars usually experience poverty? Also, how is it possible that sometimes a person who suffered deprivations once he shakes off the yoke of Torah, he suddenly becomes wealthy? We can also wonder why Moshe is comparing Hashem to a Rock. The Rock is an inanimate form of life; it will remain at the spot it was created and not change form. Only the elements will influence it and even reshape it. Just as the rock that enabled Rabbi Akiva to make Tshuva; That rock was in a riverbed and water was dripping on it till it made a hole. Rabbi Akiva whose father was a convert and had never learnt Torah till the age of 40 years old, was astonished by the sight. How can something so soft as water could perforate something as hard as a rock. It must be that nothing is impossible in life. We all know the end of the story; he ended up becoming the Greatest teacher we ever had. One of his smallest students was Rabbi Shimon Bar Yochai the author of the Zohar. Also, when Moshe went up to Heaven to receive the Torah, Hashem showed him Rabbi Akiva. Moshe, seeing his greatness, told Hashem, with his legendary humility, that Rabbi Akiva should be the one giving the Torah to the Bnei Yisrael. That was despite that till age 40 he was an ignoramus and obviously sinned. What is the secret of such this phenomenal transformation? Chazal reveal, that it was triggered by an insignificant logic. The water is an inanimate form of life, but with the help of pitching grounds it moves. Rabbi Akiva learnt two principles from it; one’s “inanimate life” is not doomed to stagnate eternally. Conditions can be created for it to become animated. Therefore, his life too could change to the better. With repetition and determination even the highest levels are accessible. With this in mind, he undertook the difficult journey to become Rabbi Akiva. So, despite Hashem being steadfast like the rock, water which is compared to Torah can reshape the rock, just as the Tshuva performed on Yom Kippur. Hashem’s “Justice” does not resemble mundane’s Justice. The Heavenly “justice” is upheld for one merely having feelings of remorse. Besides, the 13 attributes of mercy, when said with the belief that they have the power to cleanse, Hashem will not allow the Juddgement to be carried out, rather He will wait for the next Yom Kippur for us to repent. The Zohar teaches: that the souls upon reentering the Gehinam after Shabbos, say that very verse “The Rock, all of whose works are perfect; all His ways are just; He is a Faithful God, without iniquity, True and upright is He.” As after departing this world of lies, the person sees the “Truth” and justifies its “punishment”. The Just also praise Hashem’s Justice, as it is a big favor to them to exert their sins in this world and not in the next. This is the meaning of Hashem being “A Faithful God without iniquity”. “Faithful” refers to the repayment of the righteous’ good deeds in the next world. And “without iniquity” refers to the repayment of the wicked’s good deeds in this world. The Midrash Tehillim [Psalm 4:8] says: “You put joy in my heart when their grain and wine show increase.” King David observed that “if people who constantly violate Hashem’s commandments fare that well, I, who strive to accomplish Hashem’s will, will most certainly fare at least as well”. Therefore, my heart is filled with joy when I behold the success of the gentiles.” The righteous should draw additional faith by seeing the success of the wicked nations. The mere fact that Hashem gives success to Gentiles should reinforce our belief that Hashem is a Faithful Judge. He rewards the gentiles in this world as it is the only life they have. While for us, we have faith that Hashem knows foremost what’s in our best interest, the ideal place and time to reward us. Here’s an inspiring story: Most of Lublin’s residents lay fast asleep, yet its venerable Rabbi hardly noticed the time. Rabbi Shlomo Luria sat in one of the synagogues, immersed in Torah study, his gaze rarely moving from the book in front of him. The absolute silence of the past few hours was suddenly interrupted by a faint noise. Rabbi Shlomo paused his learning and listened, trying to place it. Although soft and mellow, he quickly recognized it as the sound of Torah learning emanating from the floor below, a thought which caused Rabbi Shlomo to sit up a little straighter. Under the synagogue was the small store where Reb Avraham Kashi sold the townspeople vegetables and buckwheat (kasha), earning him the Kashi moniker. Reb Avraham was known to be a kind but a simple and almost illiterate Jew, barely able to follow the prayers or read Tehilim. Rabbi Shlomo walked over to the open window, where he was able to discern that it was indeed Reb Avraham’s voice, explaining the text with such startling clarity that the Talmudic complexities unraveled almost effortlessly. For several minutes, Rabbi Shlomo remained transfixed by the window, savoring the fact that unbeknownst to anyone in Lublin, a rare genius was holed up beneath the synagogue. Soon after morning prayers, Rabbi Shlomo requested that Reb Avraham appear before him. “I called you here because of a difficulty that arose during my studies. I myself failed to find an answer, so I’m hoping you can help me.” “Is this a joke?” frowned Reb Avraham. “It’s useless to seek such answers from a simpleton like me.” Rabbi Shlomo tried to convince him to drop the veil of ignorance, but Reb Avraham squirmed, dismissing the suggestion as laughable. But Rabbi Shlomo would not be deterred. He continued to urge until Reb Avraham hung his head and agreed to take a look. Rabbi Shlomo slid the Gemara over. After reluctantly skimming through the text, Reb Avraham looked up and offered a novel explanation. Rabbi Shlomo immediately countered it, and the two debated for a while, elaborating, clarifying, and distilling until they reached a mutually satisfactory conclusion. Though the exchange left Rabbi Shlomo beaming, it very much worried Reb Avraham. His secret was no longer his alone. He pleaded with Rabbi Shlomo not to reveal it, and Rabbi Shlomo agreed, although his heart ached to see such a rare scholar groveling away his days as a buckwheat vendor. But true to his word, their secret endured throughout the ensuing years. Every so often, the pair would convene late at night to study together, their relationship never extending beyond that. Shortly before his death, Rabbi Shlomo drafted a will, and when the time came, the elders of Lublin opened it and discovered his recommended successor: Reb Avraham Kashi, the buckwheat vendor. Feeling completely lost, the elders approached Reb Avraham. Hoping for clarity, they informed him of their Rabbi’s designation, but he merely shrugged, reaffirming he was just a simple Jew. Despite their confusion, they believed Rabbi Shlomo’s consideration for Lublin’s future held significant import, and they continued to press Reb Avraham until, to their immense relief, he agreed. “My agreement is predicated upon three conditions,” he explained. “One—my salary will not come from the community’s funds as I intend to support myself. Two—rather than sitting together with all the notables at the front of the synagogue, I will continue using my seat among the common folk in the back. Three—

By Rabbi Shimon Fridmann – Din Torah Of North Miami Beach You may call me moreinu (‘our master’) but I will not be addressed with the honorific, moreh moreinu (‘master of our masters’).” Seeing no other choice, the elders accepted Reb Avraham’s conditions. With time, his wisdom and erudition became readily apparent, and the community invented creative ways to show respect to their leader, while still complying with his three conditions. When Reb Avraham opened the store each morning, community members immediately purchased all of his stock to free up the rest of his day for the important matters of the community. Instead of moving his seat to the front of the synagogue, the rest of Lublin’s Rabbis and lay leaders moved theirs back into the congregation, alongside his. Even the common honorific he had agreed to became unique, as all other Rabbis were addressed as simply chaver (‘peer’). Reb Avraham Kashi never grew accustomed to the honor shown him and carried himself as modestly as before. Before his death, he asked to be buried near the cemetery’s outskirts, beside his father, a simple and unlearned man. He also asked not to have a large structure built over his grave. During death, as in life, his instructions were duly followed.

By Rabbi Fridmann * [email protected] * 305.985.3461

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