Worshipping God out of Fear

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1. "Sos Assis ba-Hashem"

   Haftarot: Nitzavim - Vayelekh

   Rabbi Mosheh Lichtenstein

   "Sos Assis" is the height of comfort in the Sheva Denechemta prophecies, and all of the book of Isaiah. Am Yisrael is analogous to an energetic and vital bride, who is heading toward her groom. The redemption is a byproduct of uniting God and his nation, instead of the essence of the prophecy.

2. "Rejoice With Trembling"

   Haftarot: Toldot

   Rabbi Mosheh Lichtenstein

   The bible presents two models for the relationship between man and God. One parallels the relationship between a servant and his master, and the other is an intimate and loving relationship. The service of God is meant to include both models.

3. Yeshayahu 29-30

   Rabbi David Sabato

   The first section of perek 29 laments Yerushalayim: it describes the debased state of the city and then shifts to a description of the enemy’s sudden defeat. It is suggested that this prophecy refers to the defeat of Sancherev’s army at Yerushalayim’s gates, an event that appears multiple times throughout the book of Yeshayahu. The second half of the perek (9-14) describes the blindness of the nation’s leaders and prophets. The perek concludes with words of rebuke addressing sinners who believe that God is ignorant of their sins.

   The prophecies in perakim 30 and 31 deal with the fear of an Assyrian attack on Yehuda and Yerushalayim during the reign of Chizkiyahu. Yeshayahu, who strongly opposed dependence on Egyptian aid during the reign of Achaz (perek 7), prophesies Egypt’s failure and urges the officers of Yehuda to trust in God and bury their worries regarding the Assyrians (1-11). However, like Achaz, the officers of Yehuda refuse to listen to Yeshayahu. This perek describes the resulting crisis (12-18) which will ultimately transform into a miraculous salvation, a seeming reference to the fall of Sancherev (19-33).

4. Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava

   Rabbi Ezra Bick | 31 minutes

   We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar?  The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap  between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too. 

   A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

   Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.