Circle of Blessing

By Brother Rabbi Dani'el Rendelman ~ ravemet@comcast.net
of BNAI YAHSHUA SYNAGOGUE OF PROSPERITY, SC

Emet Ministries
www.emetministries.com

ravemet@comcast.net

This is a teaching Rabbi Dani'el gave on the Torah reading V'zot HaBerachah, (This is the Blessing) found in Deuteronomy Deut. 33:1-34:12.

V’zot HaBerachah is the last section of the annual Torah reading cycle. And what a year it has been! We began our journey through the Torah by learning about Adam and Chava in the Gan Eden. Our reading continued with the ark building of Noach, the faith of Avraham, the testing of Yoseph, and the call upon Moshe. We midrashed about the horrible slavery inflicted upon the Hebrew people. Moreover, we discussed their eventual exodus out of Egypt and the giving of Torah at Mount Sinai. In the scrolls of Vayikra and Bamidbar we gained knowledge of various guidelines concerning everything from what believers are to eat to how to properly offer sacrifices. And in the sefer Devarim, Moshe reviewed the mitzvot and lead the children of Yisra’el to the Promised Land.

Now, the entire Torah ends eerily similar to the way the book of Genesis ends – with a blessing being spoken over the 12 tribes of Yisra’el. In Beresheet, it is Ya’acov blessing his sons. In Devarim, each tribe is set apart by Moshe. The end of the Torah is just like the beginning of the Torah. Similarly, in the synagogue, the first chapter of Genesis is traditionally read along with our current portion. The conclusion of one reading cycle and beginning of another happens on the same day. This symbolizes a renewed submission to the devar YHWH (word of YHWH). For in essence, the Torah reading series never really ends. It starts over at the end. It continues. Like a circle that has no start or finish, our study of the Torah should be continuous. “I declare the end from the beginning, and from ancient times the things that are not yet done,” said YHWH in Yesha’yahu 46:10.

Moshe’s last words in our parasha are a proclamation that echoes through time. He begins with praise to YHWH and then describes the current circumstances of each tribe of Yisra’el. His words also contain prophecy of the nation’s future. We can learn much about the concept of blessing from Moshe’s “b’racha.”

Speaking blessings, or brachot in Hebrew, is one of the main elements in Hebraic worship. It is the way that one stays in constant fellowship with Elohim. “Bless YHWH, oh my soul: and all that is within me, bless his holy name,” says Tehillim 103:1. This practice is different from the Catholic and Christian act of blessing crosses or food. We aren’t to bless items, but YHWH. The Bible teaches that when the whole universe was created, it was blessed by Elohim and declared “tov” or “good.” The world doesn’t need to be blessed over and over again because it is already good. Saying a blessing isn’t magic that turns a pork chop dinner into a kosher meal. Blessing a sinner doesn’t cleanse a sinner. Biblically, we aren’t to bless the creation, but the Creator. Brachot are prayers that lift up and magnify the name of YHWH.

Speaking a b’racha establishes a person’s proper perspective. It declares that YHWH is the King of the universe. He is blessed. He is praised. This is vividly illustrated in the opening words of our parasha,“ b’racha Moshe ish Elohim barak bnai Yisra’el.” Translated, “And this is the blessing, wherewith Moses the man of Elohim blessed the children of Israel.” The word “b’racha” is not a verb describing an action. Instead, B’racha, the word for “blessed,” is an adjective describing YHWH as the Supreme source. He is exalted. He is blessed. The word “b’racha” is derived from the Hebrew root bet-resh-kaf, meaning, “to bend the knee.” Subjects bend their knees in honor and respect to a King. Each time we say the word “baruch,” we are to be reminded of the Kingship of YHWH. It wouldn’t hurt to start bending our knees as we pray, as an act of submission to his ruling.

During prayer, when one says “baruch atah YHWH” or “baruch Hashem YHWH,” one is expressing how praised and exalted YHWH is. The Talmud teaches that this proclamation of Yah’s greatness is to be uttered regardless of hearing good news or bad news. We are to bless YHWH always. The story is told of a man who once asked Rebbe Elimelech, "How is it possible to bless Elohim for bad news with equal fervor as for good news?" The Rebbe replied, “Go to the study hall and ask your question to my brother, the saintly Reb Zusia." When the man laid his eyes on Reb Zusia, he could easily imagine the suffering this man must have experienced in his lifetime. The pain of illness and poverty were etched on his face. The man proceeded to ask: "How is it possible to bless Elohim for bad news with equal fervor as for good news?" Reb Zusia's reply: "Why are you asking me? How do I know the answer? Nothing bad has ever happened to me!"

Speaking blessings helps the believer view all of life’s events as neither good nor bad. Everything that happens is an opportunity for the Light of YHWH to shine and man to learn from YHWH. The Creator is blessed and exalted, regardless of the circumstances of man. The more one repeats this truth, the more one believes it.

“Rejoice always, pray without ceasing, in everything give thanks; for this is the will of Elohim,” 1Thessalonians 5:16-18. This Newer Testament quote is in agreement with the Talmud in Menacoth E:18 that says “man is bound to say one hundred blessings daily.” How is this so? In Devarim 10:12 it is written, “and now Yisra’el, what does YHWH your Elohim require of you?” The word for “what” can also be interpreted to mean “one hundred.” From here, the Rabbis have declared that man is to speak at least 100 blessings a day. This might at first sound crazy or legalistic. But, just imagine how a person’s outlook on life would change if one would be in prayer all day, praising YHWH for the good, the bad, the mundane, and the extraordinary.

Judaism has hundreds of blessings, composed for every event of life. Orthodox Jews do not find it odd to recite praise as they eat various foods, see a beautiful scene of nature, or even use the restroom. "There are basically three types of berakhot: ones recited before enjoying a material pleasure (birkhot ha-na'ah), ones recited before performing a mitzvah (commandment) (birkhot ha-mitzvot) and ones recited at special times and events (birkhot hoda'ah). Many of the berakhot that we recite today were composed by Ezra and the Men of the Great Assembly nearly 2500 years ago, and they continue to be recited in the same form. All berakhot use the phrase "Barukh atah YHWh Eloheynu melekh ha-olam," Blessed are you, YHWH our Elohim, King of the Universe. This is sometimes referred to as shem u'malkut, the affirmation of Elohim as king," says one web site. Indeed, every blessing should include a reference to YHWH as king. Even the Moshiach said to pray, "Your kingdom come, your will be done, on earth as it is in Shamayim."

"Death and life are in the power of the tongue,” says Mishlei 18:21. As we speak blessings we support the life of faith. Torah teaches that the wise person speaks blessings continually. “The tongue of the wise brings healing,” Mishlei 12:18. The scriptures also say in Mishlei 15 that a wise or righteous person speaks the right things at the right times and these words are pure and pleasant. Depressed? Sick? Worried? Begin to speak blessings and experience life anew. Mishlei 15:4, says the “tongue that brings healing is a tree of life.”

The story is told of a student named Yahuda who travled a great distance to see a famous Rabbi. When he arrived on Friday morning he immediately went to see the Rav. As soon as Yahuda walked into the room, the Rabbi asked him not to stay for Shabbat. Yahuda was shocked. “But, rebbe, I have come so far. Is there any way I can spend Shabbat with you? The rebbe looked at him with sad eyes. “The truth is, my young friend, I see death surrounding you, and it seems that you are destined to die this Shabbat. It would be better for you to go to a small village and die there.” The man was heart broken. He had one more day to live. He took up his bags and dragged himself out of town.

While on the road, Yahuda encountered a wagon loaded with students of the Torah. They were singing loudly and having a wonderful time. The wagon stopped when they saw him going away from the city. “Friend,” they yelled out, “you are walking the wrong way. The Rabbi is this way. Come with us.” Yahuda turned slowly, and sadly said,” I cannot go. The Rebbe has turned me away.” The students surrounded him, “But why?” This was astonishing. The rabbi had never sent anyone away. Yahuda told them that he was going to die and that the Rav had told him to find a small village. The students at once said, “Nonsense. You do not have to leave. Why should you die all by yourself, where you don’t know anybody? Maybe the rebbe was worried that it would ruin our Shabbat. But it won’t. Come. If you have to die, do it at the rebbe’s table. This way, if you get sick, and need help, we will be there to hold you up. Come, friend, do not worry about a thing.”

So Yahuda joined this singing group and climbed into the wagon. They started toward the town, and one of the students said to Yahuda,” Friend, as long as you are going to die, if you have any money, we could use something to drink to keep us all warm.” Indeed, he did have money. They stopped at the first store and bought a great deal of wine. Each time someone lifted his cup, he turned to the benefactor, Yahuda, and cried, “L’chaim, l’chaim, may you live a healthy, long life. “ One after another of these blessings rang out. Yahuda actually began to get rosy in the cheeks. He forgot what the Rabbi had said. Actually, everyone was having too much fun to be thinking about death. And so, round after round, the blessings poured in for him.

They arrived at the Rabbi’s home in a very happy state. When Yahuda once again went to greet the rebbe, the great Rabbi looked at him with amazement. The rebbe’s large eyebrows arched, and he said, “It is wonderful, my young friend. The Angel of Death is gone. What a rabbi cannot do for his students, his students can do for one another with their blessings of l’chaim.”

Praise to YHWH and blessings to man restores life. Moshe Rabinu understood this, as his last dying words were not sermons but blessings. Midrash Rabbah claims that Moshe was continuing the tradition of blessing, practiced by Ya’acov. “Now when Yitzchak blessed Ya’acov he said to him, And YHWH Almighty bless thee (Genesis 28:3). How did he conclude his blessing? With calling: ‘And Yitzchak called Ya’acov, and blessed him.’ So Ya’acov too began where his father left off, as it says, ‘And Ya’acov called his sons.’ Ya’acov ended with ‘this ' when he blessed them, as it says, and this is what their father spoke. And so Moshe too, when he arose to bless the tribes, began where Ya’acov had left off, as it says, ‘And this is the blessing wherewith Moses the man of Elohim blessed,’ etc. Wherewith did Moshe conclude? ‘With Happy art thou, O Israel,’Deut. 33:29. And so when King Dawid came to Israel, he began where Moses left off, as it says, Happy is the man (Ps. 1:1).’” From this quote, we can see that Yitzchak blessed Ya’acov, who blessed his 12 sons. King Dawid continued Moshe’s blessing of the tribes. Now, we have the same opportunity of carrying on this custom. By incorporating into our everyday lives the practice of speaking blessings, we too can experience the faith of our fathers.

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