Constructive Removal

The final address given by Moshe Rabbeinu, which spans most of Sefer Devarim, is comprised of different sections. Some review the Mitzvos given earlier in the Torah while others are devoted to relating the various events that occurred throughout the years in the Midbar. There are other portions in which Moshe speaks directly to Bnei Yisroel and offers them guidance and advice for their path forward. These Pessukim seem much more personal, in a way, as Moshe Rabbeinu speaks quite frankly and openly about the opportunities and pitfalls that face our great nation. When one learns these Pessukim the love that the Moshian Shel Yisroel felt for his flock is palpable, and his message resonates.

One such section appears in Parshas Ekev and begins with the words “V’Ata Yisroel Mah Hashem Doresh Mimcha…” Moshe speaks to Klal Yisroel about their responsibilities as members of the Am Hanivchar--what Hashem expects of His children: “L’Yirash Es Hashem…Lalseches B’Chol Derachav U’LeAhava Oso U’Lavod Es Hashem...L’Shmor Es Mitzvos Hashem…” Though this charge may seem daunting, Moshe ensures us that there is an ultimate purpose: “L’Tov Lach”. Our connection to Hashem and observance of Mitzvos is in our best interest and benefits us directly.

Rashi explains that this part of Moshe’s speech is directly connected to the previous section of the Parsha, which describe the events surrounding the Chet HaEgel. After hearing Moshe speak about the Charon Af of Hashem, those listening may have been discouraged. It was for this reason that Moshe then began to speak about the responsibilities that we bear—to show that we are still desired by Hashem, and he still wishes for us to be the Am Hanivchar. The next part of Moshe’s words seem to address this point even more directly .

Moshe explains that Hakadosh Baruch Hu, the Konei Hakol, does not need our Mitzvos. Rather, He specifically desired a connection with our Avos Hakedoshim, and therefore with us: “Rak B’Avosecha Chashak Hashem L’Ahava Osam, VaYivchar B’Zaram.” This puts our responsibilities in historical context: although we strayed at the time of the Egel, our connection with Hashem goes beyond our foibles, and we are still the subject of His Cheshek.

The final part of this section ends with what seems like a plea from Moshe Rabbeinu: “U’Maltem Es Arlas Levavchem V’Arpchem Lo Tikshu Od.” Moshe asks us to remove the “Orla” from our hearts, so that our necks will no longer be stiffened. The first half of this Passuk is somewhat difficult to understand—what is an Orlas Halev? We are familiar with the term “Orla” as it relates to Bris Milah, but how is this applicable to the heart? Rashi explains that the Orlas Halev covers the heart, Moshe therefore urges us to remove it, but it is not clear to what this refers, and therefore how we are to remove it.

The second half of the Passuk, the words “V’Arpchem Lo Tikshu Od”, is comparatively easy to understand. The Ramban explains out the that Dor Hamidbar is referred to as the “Am Kishei Oreph” and Moshe was urging Klal Yisroel to avoid their fate by removing the Orlas Halev.

It seems then that Moshe was giving Klal Yisroel, and us, an important Eitzah: if we wish to stay in the good graces of Hakadosh Baruch Hu, and avoid disaster that is brought by Kashyus Oreph, we must remove our own Orlas Halev. In order to do so, we must understand to what these words refer—certainly a worthwhile pursuit.

As we mentioned, Rashi defines the Orlas Halev as a “Kisui”, a covering on the heart. This is of course in line with the general meaning of the word “Orlah,” and its most common application. That said, the lack of a physical manifestation of this Orla makes it more difficult to understand. The metaphorical application of a usually material item may be confusing, but there is another usage of the word that may help us understand how it applies to our heart.

In Parshas Kedoshim the Torah tells us: “Ki Savau El HaAretz U’Nitatem Kol Etz Maachal V’Arltem Orlso Es Piryo Shalosh Shanim.” This is the Mitzvah of Orlah as it pertains to fruit trees: for the first three years after it is planted, the fruit of the tree may not be eaten, nor benefited from in any way. In the fourth year, the Torah tells us that the fruit is “Kadosh Hilulim,” at which point it may be eaten in Yerushalayim, and has similar Dinim to Ma’aser Sheini. It is only after this period, in the fifth year, that the fruit may be eaten freely by its owners.

Here we find the term “Orlah” used in a way that at first seems to preclude its most common meaning. Rashi in Kedoshim explains, however, that the term is used because since they cannot use it, the fruit is in a sense hidden from its owners. This fits with the way Rashi in our Parsha explains the term Orlah as relating to something hidden, but also seems to indicate that the the Orlas Halev, and the Orla of a tree are really unrelated, or that their connection is tangential, and the word Orlah is used only for its literal implication. This assumption is difficult to accept, however, for a number of reasons. First, there are other terms to describe something that is hidden, and another word could have been chosen. Second, in the case of the Orlas HaEtz, the fruits are not actually hidden, implying that the Toreah specifically chose the word “Orlah” though its meaning is merely figurative. This notion is further reinforced by a passage in Pirkei D’Rebbe Eliezer, which lists five types of Orlah refered to in the Torah. Four of these pertain to the body, and can be found on the lips, the heart, the ears and the Makom Milah, referd to as the Orlas Basar. The fifth, however, is the Orlas HaEtz. The inclusion of this final type of Orlah in in this list tells us that the Orlas HaEtz is not totally different from the Orlas HaLev. The Pirkei D’Rebbe Eliezer is not merely listing appearances of the word “Orlah” but telling us that the concept of Orlah is applicable in five instances. Thus, the Orlas HaLev—and all other bodily Orlos—and the Orlas HaEtz are indeed closely connected. M, , In order to understand how this is the case, and perhaps therefore gain a better understanding of the term Orlah in general, let us examine the reason for the Mitzvah of Orlas HaEtz.

The Medrash Rabba, on the Passuk in Kedoshim, links the words “U’Nitatem Kol Etz Maachal”, which introduce the Mitzvah of Orla, with a familiar Passuk in Mishlei: “Etz Chaim Hi L’Machazikim Bo.” This is a familiar construct in the Medresh, in which Chazal tell us that two Pessukim are connected, but don’t always explain how or why. In this case, the appearance of that word “Etz” in both Pessukim is obvious, but so is the fact that Chazal must have had more in mind in making this connection. We must therefore understand how the Mitzvah of Orlah is related to our connection to the Torah as expressed by the words “Etz Chaim Hi L’Machazikim Bo”.

The Sfas Emes explains that the Mitzvah of Orla is meant to teach us a lesson about the way the world works. We are told to leave the tree for its initial years of growth, and not to take part of its fruits, but in return we are given a promise. The Torah says: “U’Vishana Hachamishis Tochlu Es Piryo L’Hosif Lachem Tevuaso”. The produce of the fifth year, when we are permitted to eat the fruits, will be increased. Thus the years of Orlah have a payoff: a more bountiful yield in the Shana HaChamishis.

This, explains the Sfas Emes, is directly related to our connection with the Torah. The world was created, he notes, to be an “Alma D’Shikra”, a world of falsehoods. Many are the distractions and obfuscations of reality, creating an atmosphere of confusion. There is, however, a remedy available to us: a connection to the Torah. by clinging to the Torah we are poimsied that we will achieve greater Kedusha and be equiped navigate the stormy waters of the world around us.

This antidote to the “Alma D’Shikra”, adds the Sfas Emes, is not even predicated on perfect adherence to the Torah. Chazal point out in the Medrash, the Passuk in Mishlei uses the term “Machazikim Bah”, those who hold on to it, and not “Mikaymim Osah”, because as long as one grabs hold of the Torah, and uses it as his lifeline, he is guaranteed an Aliyah in Ruchnias.

Being “Machzik” in the Torah is therefore like the Shnei Orlah: it guarantees a Hosafah. In the case of the Etz we are assured more produce, and in the case of the Torah more Kedusha.

This insight can perhaps allow us to better understand the concept of “Orlah” more generally.

When one plants a tree, and cares for it in all the ways that ensure it will be fruitful, the first Peiros that appear are sure to be quite alluring—they are, after all, the literal fruits of his labor. In telling the planter to abstain from eating the fruits, the Torah is asking him to do something that is quite difficult—but promises him a reward in kind. His ability to withstand the attraction of his produce will itself bear fruit in the form of an increased bounty.

This is an Orlah: something which seems positive or attractive, but which is truly unimportant and must be ignored or removed for one to truly benefit. Just as one can experience an increase in Kedusha only by clinging to the Torah, one achieves his most bountiful yield only by resisting the Orlah fruits.

This definition of the term Orlah is hinted to by the Ibn Ezra in Kedoshim who explains that the Orlah fruits are “Mazekes V’Lo Toil”, damaging and unhelpful. If one eats the Orlah fruit, as much as he thinks he is achieving his goal, he is in fact sabotaging it.

We apply this concept to other uses of the word Orlah as well. Usually, when part of something is removed the whole becomes less complete—in the case of Orlas Basar the opposite is true. When one performs a Bris Milah, it may seem as thoigh he is removing a part of the body but the Torah tells us that in actuality this completes the person: “Hishalech Lifanei V’Heyeh Tamim.” Milah teaches us that sometimes we must remove to complete.

Perhaps this is what is meant by Orlas Halev as well. There are parts of our lives that we may think are helpful or beneficial to our growth, and we therefore resist their removal—this is the Orlas Halev. If we seek true growth we must be able to identify those things in our lives that are holding us back, that are preventing us from reaching our goal, and remove them. Sometimes these are things that are alluring—such as in the case of the Orlas HaEtz—and sometimes they things that we think make us complete—as in the Orlas Basar. In all cases, however, they are “Mazekes V’Lo Toil.”

Removing these obstacles has the inevitable effect of “V’Arpchem Lo Tikshu Od”, because it allows us to see a new reality. Kashyus Oreph is an inability to see things in a different light, to admit that we may be wrong. Removing the Orlas Halev requires an understanding that something we thought was important is in fact damaging. When we take action on this realization it allows us to see other “truths” for what they are as well, allowing us to shed the title of “Am Kishei Oref.”

As the days of Av fade into those of Elul this is an important message to take to heart: sometimes we need to accept that there are parts of our lives that we deem important but which are in fact holding us back from growth. If we are successful in removing these Orlos we can achieve greatness in our own lives, and be Zoche, on personal and communal level, to the promise of “L’Tov Lach.”