Emunah: An Ongoing Project

By Rabbi Moshe Krieger, Yeshivas Bircas Hatorah (www.bircas.org)

The book of Devarim opens with Moshe Rabbeinu delivering a veiled rebuke to the Jewish people. Each place that Moshe mentioned is an allusion to one of the seven sins that the Jews committed during their years of wandering in the desert. Moshe addressed the people in this way so that they could retain their sense of dignity. However, Moshe soon began to deliver a lengthy rebuke about two of the seven sins mentioned: the Golden Calf and the sending of the spies. If Moshe was concerned about protecting their dignity, why did he castigate them openly and at length a few verses later?

We can answer this question based on the Beis HaLevi in Parashas Bo. There was a fundamental issue with the sins of the spies and the Golden Calf. Hashem forgave the Jewish nation completely for the other five sins. In contrast, we were never completely forgiven for the sin of the Golden Calf. Chazal write that every punishment doled out by Hashem to this very day includes an element of retribution for the Golden Calf. We were not forgiven for the sin of the spies at all—the Torah never mentions forgiveness for it. This shows how deeply these terrible sins remain within us. Indeed, throughout our history, these roots have resurfaced, and we’ve committed similar sins.

The Beis HaLevi notes that the destruction of both Temples was caused by these two sins. The sin of the Golden Calf was the worst type of idol worship, and the Gemara (Yoma 9a) states that one of the main causes of the destruction of the first Temple was idol worship. The sin of the spies was a lack of faith in Hashem, as they didn’t believe that the land could be conquered, and the destruction of the second Temple was caused by a lack of faith. During that period, the Tzedokim (Sadducees) completely rejected the Oral Torah. Even among observant Jews, many heretical ideas began to creep into their ideology. The Beis HaLevi points to the destruction of both Temples as proof that the sins of idolatry and lack of emunah (faith in Hashem) were still alive among the nation.

This was why Moshe rebuked them for these two sins openly, as they were still present (and unfortunately, they still are rampant). As for the other five sins, it sufficed to give the nation a subtle reminder, because they had already been atoned for.

The Beis HaLevi goes on to note that lacking emunah was the more severe of the two sins. Hashem partially forgave us for the sin of the Golden Calf. Similarly, idolatry caused the destruction of the first Temple, yet the Jewish people were forgiven and returned to the land seventy years later. In contrast, just like Hashem never forgave the sin of the spies, the lack of faith that caused the destruction of the second Temple was never forgiven, as we have yet to merit the building of the third Temple.

It seems that it is easier to repent for the sin of idolatry. Once a person sees the foolishness of idol worship, he abandons his folly and returns to serving Hashem. Repenting for a lack of emunah is much harder, because it is impossible to repair what is not there at all. One can only build faith little by little, with toil and sacrifice.

To inspire us, we can look to Avraham Avinu. The Rambam writes that he diligently worked on his faith from the age of three until he was forty, at which point he achieved emunah. He continued building his emunah throughout his life, proclaiming Hashem’s Oneness when the entire world believed otherwise. Rav Shach notes that while Avraham spent years on this, he still had a slight lapse when he asked Hashem (Bereishis 15:8), “How will I know?” We see that even the greatest believers in Hashem can still afford to work more on building their emunah.

An elderly rav was once approached by a man who said that he was plagued by worries and fears.

“If so, you need to strengthen your emunah,” the rav said.

The man was taken aback. “My emunah? I believe in Hashem!” he exclaimed.

“Yes, of course you do,” replied the rav. “But if you are worrying and feel afraid, it shows that you need to strengthen the emunah that you have.”

“How can I do that?”

“David HaMelech shows us a way. He said (Tehillim 16:5), “Hashem, You support my fate.” The Metzudah explains that he attributed his faith in Hashem to Hashem. If David needed assistance in emunah from Hashem, then we surely do. Hashem surely can help us. We must daven to Hashem that He strengthen our emunah.”

May we be zocheh to build our emunah step by step!

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Rabbi Krieger’s “Gedolei Yisroel on the Parashah & Yamim Tovim” is now available from the Yeshiva office, Jewish bookstores worldwide and can be ordered online at https://www.feldheim.com/gedolei-yisroel-on-Parashah-yamim-tovim-2.