ייִדישער מחשבֿה אויף משלי 3:17

When G'd created the universe, He created three levels of creatures. A) The totally abstract intelligent beings form the highest layer. B) All the bodies in outer space form the middle layer. C) The lowest layer of creatures, i.e. everything here on earth. All three layers of creations share certain basic phenomena. 1) They exist. 2) They endure. 3) They possess a degree of perfection. Naturally, the closer the creation is to its original Creator, the greater the measure of the aforementioned attributes such creations possess. We on earth on the other hand, having been fashioned out of dust, enjoy very little in the way of an enduring existence, our only claim to eternity being our continuity as a species. The degree of perfection that we do enjoy is also limited, due to the imperfect nature of the materials used in fashioning us. In spite of the best efforts of the finest craftsmen to improve, beautify and enhance whatever there is on this earth, their efforts only achieve an improvement in the external appearance vis a vis its natural state. Our basic position in the universe is not improved vis a vis the planets or the disembodied spirits. Any discussion of closeness to or distance from the Creator, can be meaningful only if one remains aware that our position in the universe will remain that of being the most remote from the Creator. Man, alone of all the creatures in the universe is found in two spheres. Physically, we undoubtedly belong to the third realm, whereas spiritually, we belong to the first realm. Man alone, thanks to being in possession of a free will, is able to anchor himself more and more firmly in the first realm, in direct ratio to his efforts to gain deeper insights. As a result, he will also improve his character, personality, and become closer to the inhabitants of the first realm. All this is possible in spite of the fact that man was last in the order of creation, and therefore furthest removed from the Essence of the Creator. "He blew a soul into man." (Genesis 2,7) By this act, the Creator established as close a relationship with man as exists between the creatures of the first realm and Himself. In this manner man became equal to both the first and the third realm of creation, simultaneously. Man alone, of all that has been created, is therefore motivated to escape death and oblivion, to seek the source of eternal life and cling to it with all his might. At least that is the path taken by man when he lives according to the wishes of his Creator. We find the expression halach, he walked, used in connection with most outstanding people, since their lives represented constant progress, movement towards a goal, an objective. "Enoch walked with the Lord." (Genesis 5,22) When one feels distant, one tries to come closer. Finally, when one has reached one's goal of closeness to G'd, we read "for the Lord took him." (ibid) Noach was a similarly motivated person. "Noach walked with G'd ." (Genesis 6,9) Of the ancestors, collectively, the Torah testifies "your forefathers walked in front of Me." (Genesis 48,15) Abraham is commanded by G'd: "walk in front of Me and become perfect," (Genesis 17,1) after he had already practiced walking for many years. Clearly, all this "walking" had been inspired by original man's (Adam) failure to move forward. In fact, when Adam heard the voice of the Lord "walking" in the garden, he "hid himself;" he did not even try to keep in step with G'd. (Genesis 3,8) When the Torah reports Amram marrying Yochebed, this is described by the words "a man from the house of Levi walked and married a daughter of Levi." (Exodus 2,1) The choice of the expression "walked" could symbolise that this act was a great movement forward in terms of the condition of the Jewish people at that time. Even Yitro appreciated the meaning of Torah when he said to Moses "you will inform them of the way they should walk." (Exodus The Torah asks us innumerable times to follow the footsteps of G'd, or to "walk" in its ways. (Torah) The prophet Elijah perhaps illustrates this quest of constant movement towards G'd, best. We always encounter him as being on the move, until finally, G'd takes him unto Him. Unfortunately, not many people appreciate their mission, and act in a way that facilitates such movement towards G'd. Even some people who have set out on the right way, get sidetracked. This is the meaning of the verse "the ways of the Lord are straight; the just walk along them, whereas the sinners will be tripped up by them." (Hoseah 14,10) There are obstacles on the path toward achieving closeness with G'd that only the righteous can overcome. (The author proves these points by more quotations)

The greatest tragedy is the death of the soul, which, but for the sins of its owner would have retained an eternal existence. When the Torah in this chapter talks about "life and good" and "death and evil," the terms are not employed in the usual manner. In verse 15 "life" is contrasted with "death", blessings with curses. In the first half of our Parshah we talk about two kinds of life and about two kinds of death. We distinguish between "life" and "good life" on the one hand, and "death" and "absolute death" on the other hand. When observance of Torah commandments is counselled in Deut 6,24, i.e. "so that it shall be good for us for all times, to keep us alive as of this day," the "good" that is meant is being part of a world that is all "good" i.e. without death; the part about "to keep us alive as of this day," however, refers to our existence here on earth. The matter is similar to a person who is offered the choice of two precious stones. One of them is reputed to possess healing powers, but lacks in lustre. The second stone is all brilliance, but is not known to possess any intrinsic qualities. The fool will choose the second stone, being mindful only of what the eye beholds. The wise buyer however, will weigh quality against external eye appeal, and choose the stone with the reputed intrinsic value. Similarly, the Torah in our Parshah. Concerning death also, two choices are offered. 1) There is death due to physical pain, disability etc. 2) There is death that results from the soul having become corrupted. The latter death is absolute, and though at first glance it might appear that people are doing everything to avoid death, they ought to be mindful of our sages' interpretation of the verse (Numbers 19,14) "this is the Torah, man dies in the tent." The Rabbis understand this line as follows; "He who dies in the tent," refers to him who is willing to face physical death to assure himself of a continued existence. The Yalkut Genesis 14, phrases it thus, "if he will live, he will die; if he will die, he will live." The Torah was not satisfied in telling its reader what his objective in life should be, but also explained how to reach that objective. Not only does the Torah explain the way towards that objective, but it also explains how to avoid losing one's way. Just as the science of medicine is divided into therapy on the one hand, and preventive medicine on the other, so does Torah address itself to both problems. Naturally, having once lost one's health, regaining it is a laborious process. On the other hand, preserving one's health and guarding it against the ravages of disease is relatively easier. Regaining one's moral health is also a laborious process. The Torah is quite precise in spelling out the consequences of treading the right path. (30,16) "You will live and multiply," as opposed to the result of taking the wrong path, (30,17) "You will surely perish." The emphasis on "I am informing you this day," at the outset of this verse, introduces a concept that former generations for a variety of reasons did not heed. This concept is that there is something beyond physical death that has to be considered. The reference to life in Eretz Yisrael, which is described as yerushah, an inheritance, something enduring, is to stress that life assumes a totally different dimension from life in chutz la-aretz, outside the holy land. Isaiah describes it in chapter 60,21, (discussion of Israel restored to its land) "Your nation are all righteous people; they will endure in the land forever." Moses calls Heaven and Earth as witness, (verse 19) They are reliable advisors to ensure that we tread the right path. Their existence being an enduring one, they will be around forever, to remind us by their presence of the covenant we have entered into.

The reason the mitzvah of hakhel, "assemble!", is to take place on the holiday of Sukkot following the shemittah year, is directly related to the above mentioned natural obstacles to Torah observance, and the achievement of self perfection. Since the new shemittah cycle has only Just begun, or at any rate soil preparation for all the crops which had completed the first third of their growth before Rosh Hashanah are still treated as shemittah produce, the need to attend to parnassah problems is practically non-existent at that time. Moreover, G'd had promised a harvest good for three years for the year prior to the shemittah year, (when the land lies fallow) This was to prove that observance of the shemittah does not impoverish. (Leviticus 25) Secondly, from the point of view of weather, Sukkot is the best time of year, there being neither extremes of heat or cold at that season to make travel unpleasant, nor are any physical ailments excarcerbated at that time due to weather conditions. Thirdly,at that season, there is little to fear from external enemies. The day of Atonement having just passed, everyone is in a state of innocence. Fourthly, reading the Torah to the people at that time is the best guarantee against people falling prey to an alien philosophy.