Parshas Bamidbar

Can You Break This?

“If it seems good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Esther 5:4)

The Midrash (Vayikra Rabba 34:14) says that in the days of Rabbi Tancḥuma there was a drought. So Rabbi Tanchuma decreed that the people fast. The people fasted but it still did not rain. He decreed another day of fasting, but it still did not rain. He told the people to distribute tzedakah as a merit for rain. One particular man took money and went to distribute it. Enroute, he met his ex-wife, whom he had divorced. She was exceedingly poor and needy. She asked him for help. He felt mercy for her and gave her money. When Rabbi Tancḥuma heard what he had done, he lifted his face heavenward and pleaded before Hashem saying, “Master of the universe, this one, who is flesh and blood and cruel, was not obligated in her sustenance, yet became filled with mercy for her and gave her. If so, we, who are the children of Your children, the descendants of Avraham, Yitzchak, and Yaakov, and our sustenance is incumbent upon You, all the more so, that You should become filled with mercy for us.” At that moment, rain fell, and the drought was relieved. 

Rabbi Tanchuma’s tefillos did not bring rain. The fasts of the people also did not bring rain. What caused it to rain? It was the actions of one man. One man accomplished what everyone else could not. What did he do? He demonstrated shviras hamidos, he overcame his natural disposition and conquered a bad character trait. He overcame his enmity for his former wife, whom he had divorced. He overcame his negative feelings towards her, felt compassion and gave her charity.

Rav Yisroel Salanter zt”l says that the conquest of even one bad character trait is more difficult than mastering the entire Talmud. This gives us an indication about its great merit and value.

The Talmud (Eruvin 54B) brings another instance of someone overcoming his natural tendency. Rabbi Preida had a certain student to whom he had to teach each lesson four hundred times for him to understand the material. One day, some people came during the lesson and requested Rabbi Preida’s presence for a mitzva matter after he would finish teaching the lesson. Rabbi Preida taught his student four hundred times as usual. This time the student did not successfully learn the material. Rabbi Preida asked him why he did not understand it. The student replied, “From the time that they said to the Master that there is a mitzva matter for which he is needed, my mind was distracted from the lesson. Every moment I said, ‘Now the Master will get up. Now the Master will get up to go and perform the mitzva and he will not complete the lesson’”.  Rabbi Preida told his student to pay attention and that he would teach the lesson again, until the student understood it.  Rabbi Preida taught the lesson to the student an additional four hundred times! “Due to the merit of Rabbi Preida’s great devotion to his student, a Divine Voice emerged and said to him, ‘Is it preferable to you that four hundred years be added to your life, or that you and the rest of your generation will merit the World-to-Come? Rabbi Preida responded, ‘I prefer that I and my generation merit the World-to-Come. The Holy One, Blessed be He, said to the angels, ‘Give him both. He shall live a very long life and he and the rest of his generation will merit the World-to-Come’’”.

Ben Yohayada explains that a normal reaction of a teacher would have been feeling frustration and anger at his student for wasting the teacher’s time by not focusing on the lesson which was taught so many times. Rabbi Preida not only kept calm, but he even taught the lesson another 400 times! And he taught it willingly and happily. Therefore, he merited a great reward! This was another example of the great reward for someone overcoming his natural tendencies, his shviras hamidos. Both he and his entire generation were rewarded!

Queen Esther also exhibited this characteristic of breaking ones midos. Her merit helped save the Jewish people from the annihilation decree of Haman.

Esther had invited Haman to a private party with her and King Achashverosh. “If it seems good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Esther 5:4). The Talmud (Megillah 15B) brings many different opinions to explain Queen Esther’s reason for inviting Haman. One of the opinions brought was from Rabbi Shimon ben Menasya. He said that Esther said to herself, “Perhaps Hashem will take pity on me and will perform a miracle.”  Rashi explains “Perhaps Hashem will take pity on me” since I must demean myself by flattering a wicked person. Once again, an example of an individual going against one’s natural tendencies, showing shviras hamidos, and saving others.

Reb Chaim Shmulevitz zt”l says that shviras hamidos is also a prerequisite for the true understanding of Torah. In the time of Purim, Haman’s decree prompted the Jewish People to overcome their differences and animosities, namely, shviras hamidos, and they reaccepted their commitment to the Torah.

              Rabbi Avimi, an amora, a rabbi of the Talmud, enhanced his acquisition of Torah through shviras hamidos.

The Talmud (Menachos 7A) says that Rabbi Avimi forgot the tractate Menachos. He went to his student, Rav Chisda, to remind himself of that which he had forgotten.  The Talmud asks why Rabbi Avimi didn’t send for his student, Rav Chisda, to come to him? The Talmud answers that Rabbi Avimi thought that by exerting the effort to travel to his pupil to learn from him, he would better retain his studies.

According to Rashi, Rabbi Avimi felt that the act of going to his student instead of asking his student to come to him constituted an extra level of toil in Torah which would help him to remember it better. In addition, Rabbi Avimi felt that going to his student would constitute shviras hamidos which would enhance his comprehension of Torah. Shviras hamidos is the proper preparation for studying Torah and brings greater heavenly assistance to the person learning.

We see the great power inherent in shviras hamidos, overcoming one’s natural tendencies. It is a merit for the individual as well as for the Klal, the Jewish People as a whole. In addition, it is a prerequisite for the true understanding of Torah.

May we all merit to put in the necessary toil and succeed in shviras hamidos, overcoming our natural tendencies. May that enable us to understand Torah even better, especially when learning on the night of Shavuos, the night that we accepted the Torah.

(Based on Reb Chaim’s [Shmulevitz] Discourses translated by Rabbi Eliyahu Meir Klugman and Rabbi A. Scheinman)

Parshas Bamidbar

Who Supported Whom?!

“The tribe of Zevulun, and the leader of the sons of Zevulun is Eliav the son of Cheilon.” (Bamidbar 2:7)

I heard the following two stories directly from the subjects involved:

After Reuven became engaged, his father offered to support him in kollel for 5 years. That meant that Reuven would not have to worry about earning a living for 5 years. During that time, he would be able to devote himself to learning Torah fulltime, while his father supported him. This occurred at a time when the idea of learning in kollel was not yet commonplace. After making this commitment, Reuven’s father suffered a massive heart attack. Baruch Hashem, he recovered. He was able to keep his commitment and he supported his son’s Torah learning for 5 years. Soon after those 5 years, Reuven’s father suffered another massive heart attack from which he did not recover. During the shiva period of mourning, a distinguished rabbi consoled Reuven, telling him that the timing of his father’s two heart attacks was not coincidental. His father had probably gained an extra 5 years of life in the merit of the 5 years that he had supported his son’s Torah learning.

Shimon was supported by his wealthy father, enabling him to learn Torah for many years. This also took place before the idea of learning in kollel was widespread. After many years, Shimon was offered a job in his yeshiva, as a mashgiach ruchani. He thanked his father for all his help and told him that he no longer needed his financial support. Immediately afterwards, there was a fire in his father’s factory and his father lost much of his wealth. Apparently, Hashem had given his father the extra money to be able to support his Torah learning.

Who really supported whom?! Who really helped whom?!

After leaving Egypt, Bnei Yisroel traveled through the desert. Each time that they set-up camp in the desert, the Mishkan (Tabernacle) was set up, encircled by 3 shevatim (tribes) on each of the 4 sides. The Ba’al HaTurim points out an anomaly. When the Torah lists the third shevet that camped on each side, it writes the letter “vav”, “and”. This shows that this shevat and that shevat camped on a particular side of the Mishkan. However, the Torah does NOT place the letter “vav” before recording the tribe of Zevulun. Why not? The Ba’al HaTurim quotes Midrash Tanchuma who explains that the tribe of Zevulun worked in business and helped to sustain the tribe of Yissachar. Since the tribe of Yissachar did not have to worry about earning a living, they were free to devote all their time to learning Torah. Thus, the Torah did not want to write the tribe of Yissachar “and” the tribe of Zevulun, which would seem to infer that the tribe of Zevulun was secondary to the tribe of Yissachar. The Torah wanted to make it seem as if they were all one shevet. The Torah wanted to give the message that they both received EQUAL reward. Those who support Torah learning receive an EQUAL reward as those who learn Torah. Rabbi Yissocher Frand wrote, “Yissachar and Zevulun are partners, inseparable both in this world and the next. Death did not end the relationship between Yissachar and Zevulun – Zevulun enjoys the same reward in Olam Habah as Yissachar does.” (Rabbi Frand on the Parashah 2) What a powerful message! This is relevant in our times as well. There are many people who support others, enabling them to learn Torah the entire day. The supporters of Torah have an equal share of the great reward for learning Torah, as do those who learn it!

We see a similar message in the blessings that our forefather Yaakov gave to his sons before his death.  The Torah lists the order of the blessings. The sons of Yaakov were listed in the order of their births. The only exception was that Zevulun, although younger, was mentioned ahead of his brother Yissachar.  Why? Chizkuni (Beraishis 49:13) says one explanation is that Yaakov foresaw that in the future it would be thanks to the financial support of shevet Zevulun, that the shevet of Yissachar could devote themselves to intensive Torah study.

What was Zevulun’s occupation? Sforno (and others) says that they were merchants who traveled the seas to make a living (Beraishis 49:13).

Alshich (Devarim 33:18) says, generally merchants who traveled on the seas were unhappy. They didn’t know if they would be successful and make a profit or if they would lose money.  They feared for their safety in the stormy seas, and they feared pirates. They were unable to feel relaxed until they returned home after successfully making a profit. The merchants of Zevulun were different. As they traveled the seas, they felt happy and confident that they would be successful, in the merit of their “partners”, the people from shevet Yissachar, who were learning Torah. In fact, the merchants of Zevulun were so successful in business that they were able to influence peoples of other nations to recognize the greatness of Hashem.

Sforno says that shevet Zevulun had choice wares to sell that were not found among the other nations. Rashi (Devarim 33:19) says that through shevet Zevulun’s trading, merchants of other nations came to Eretz Yisroel. Once they were already in the land of Israel, they went to Jerusalem to find out more about the G-d of the Jews. When the merchants saw all the Jewish People serving one G-d and eating kosher food, they were so impressed that they become true converts to Judaism. All this was due to Zevulun’s support for Yissachar’s Torah learning.

As the holiday of Shavuos, the day that we received the Torah, approaches,

we should remember two things. Learning Torah is so precious!

One should learn as much Torah as he is capable of. The reward for that is infinite!

Supporting others’ Torah learning, is also very precious!

In fact, in Olam Haba, one will know all the Torah learning that his partner had learned.

Furthermore, if one helps support the Torah learning of others, he will be reward handsomely.

Parshas Bamidbar

The Secret of Life-Found in the Tractate Bava Kama!

“The Tent of Meeting shall travel [along with] the camp of the Leviim in the center of the [other] camps, just as they camp so shall they travel….” (Bamidbar 2:17)

After WWII, when the Jews were freed from the concentration camps, many were placed in DP, Displaced Persons, camps. The Jews would often be in those camps for months until they could go on with their lives and emigrate to other countries. The needs in those camps were great. There was a need for kosher food, clothing, and medical help. Many Jews wanted help to find any relatives who may have survived the war. At that time, Rabbi Aaron Paperman was a pulpit rabbi in New Jersey. He heard that there was an opportunity to become a United States Army chaplain. Rabbi Paperman asked for advice from his rosh yeshiva, Rabbi Elya Meir Bloch. Rabbi Bloch told him to leave his position and become a chaplain. That would enable him to be in the position to help the Jewish survivors. Rabbi Paperman indeed became a chaplain and helped many Jews in various ways. One Jewish man, Yitzchok Sieger, approached Rabbi Paperman with a very unusual request. He asked if Rabbi Paperman could get him a Gemora Bava Kama (a volume of the Talmud). Rabbi Paperman was shocked at this unusual request which ignored the basic needs that this man could have asked for. Yitzchok explained, “Four years ago I was in my kitchen in Hungary, and I was learning Bava Kama. The Nazis, yemach shemam, came and took me away. I haven’t seen a Gemora in four years. If you get me a Bava Kama, that’s all I need to get myself back to normal. With a Gemora I will be able to nurse myself back to health.” Rabbi Paperman knew of a nearby shul that had been ransacked but had not burned down. He went there and found the volume of the Talmud that Yitzchok had requested. Yitzchok gave Rabbi Paperman such a happy smile when Rabbi Paperman presented him with the Gemora. The effort was successful, and Yitzchok became rejuvenated. He eventually left the DP camp, went to America, married, and raised a family. The tranquility and serenity provided by his Torah study was the means that gave him the mental capacity to get his life in order. (In the Spirit of the Maggid by Rabbi Paysach Krohn)

The Chizkuni (Bamidbar 2:17; 10:33) says that the aron, the ark that proceeded the Jews into battle was constructed by Moshe Rabbeinu and contained the broken set of luchos (Ten Commandments).

The aron that was in the Mishkan (Tabernacle) was a different ark. It contained the second set, the set of unbroken luchos. That aron was always located in the center, with the people surrounding it on all sides. The Sforno (Bamidbar 2:17) says that regardless of whether the Mishkan was fully assembled or whether the Jews were traveling, and even when the Jews began camping after traveling, the aron always remained in the center of them.

There are two opinions in the Talmud (Jerusalem Talmud Eruvin 5A) that discuss the formation of how the Jews traveled in the desert. One opinion says that they traveled in a straight line. The other opinion says that they traveled in the same formation that they encamped, in a box formation. The above Sforno clearly follows the opinion that the Jews travelled in a box formation. Thus, even when traveling, the aron was in the center of the Jewish people.

The Chofetz Chaim zt”l (Chofetz Chaim on the Torah) says that since the Torah was in the aron in the Mishkan, it had to always be in the exact middle of the Jewish camp; not closer to one or further from another. This was so that all the Jews could have an equal share in it. Similarly, the Targum Onkelos (Bereishis 2:9) says that the eitz hachaim, the tree of life, in the Garden of Eden was in the exact middle of the garden. The Chofetz Chaim zt”l says that the Torah is the eitz chaim. The Torah gives us life! When we study the Torah diligently and observe it strictly, we receive spiritual reward. Even beyond that, it helps us overcome the hurdles of daily life. In a human body, life comes from the center of the body, from the heart, as it pumps blood throughout the body. Similarly, Torah is our eitz chaim, our lifeblood. Therefore, the Torah in its holy ark had to be in the middle of all the Jews.

“Rabbi Chananya ben Akashya said that Hashem wanted to confer merit upon the Jewish people; therefore, Hashem increased Torah and mitzvot for them.” (The final Mishna in Meseches Makkos. This Mishna is also repeated at the end of every perek of Pirkei Avos.)

The Sfas Emes says that the study of Torah and the performance of the mitzvos are Divinely conferred privileges, which we are fortunate to have.

The Torah is the source of spiritual and physical life for every single Jew.

It is equally accessible to each of us. Let’s take advantage of the golden opportunity!

Parshas Bamidbar

Unconditional Love!

“…Hashem spoke to Moshe in the wilderness of Sinai, in the Tent of Meeting, saying.” (Bamidbar 1:1)

A certain rabbi’s daughter got engaged. The groom and future-in laws were invited to join them for Shabbos. In the middle of the Shabbos meal, the doorbell rang repeatedly. The rabbi opened the door and in walked his own son, who had strayed from religion. The son walked in and placed his car keys on the hall table.

The rabbi lovingly greeted him. “Welcome, my son! What an honor that you came to join us tonight. How could we have had this very special Shabbos meal without you?” Throughout the meal, the rabbi praised his son, raising his self-esteem and showing him boundless love. In between singing Shabbos songs, the rabbi put his hand on his son’s and said to him, “No matter what, you are my son. I will always love you.” When the son was ready to leave, the rabbi said, “Thank you so much for coming. Our family could not have been complete without you here. We love so much when you join us.” The son said, “Thanks Dad.” Then he picked up his car keys and left. A minute later, the son returned. He went over and hugged his father. “Thank you for being here for me. I’m not going to drive tonight. I will be walking instead.”

This boy eventually returned to a life of Torah and mitzvos.  He credited his father’s love and encouragement for his turnaround. (Living Emunah 6 by Rabbi David Ashear)

It says in Pireki Avos, “Rabbi Akiva said, Beloved are the people of Israel for they are described as children of the Omnipresent.”  (3:14)

During the time of the prophet Yirmiyahu, the Jewish People had sinned greatly. They felt that they had fallen so low that repentance was no longer possible. They told Yirmiyahu,” “We have broken loose. We will not come to You anymore.” (Yirmiyahu 2:31) The Midrash Tanchuma (Bamidbar 2:1) explains what the Jews were saying. In those days, they baked bread by placing it on the hot walls of an oven. When the hot bread was removed from the oven, it could not be put back in since it could no longer stick on the side of the oven. The Jewish People said that they were like this hot bread. After being driven out of the warm relationship with Hashem and exiled from Yerushalayim, they could not foresee their return, just as the warm bread could not be returned to the oven. They felt that they were so removed from Hashem that they could never return.

Hashem responded to the comments of the Jewish People by telling Yimiyahu, “Have I been like a desert to Israel…?” (Yirmiyahu 2:31). The Midrash Tanchuma explains Hashem’s words. “Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace?”  When the Jewish People left Mitzrayim, Hashem made their stay in the desert very pleasant. “And I did not even bring three fleas to trouble you”. There was food to eat, from the manna. There was ample water from the rock which was the Well of Miriam. The Jews were surrounded by Clouds of Glory. The Clouds protected them from the sun, killed snakes and scorpions and leveled the mountains and valleys to facilitate their walking with ease. The clouds also “cleaned” their clothes which never wore out. The clothes also grew with them. (Yirmiyahu. 2:31:) Hashem treated the Jews royally in the desert. You are still beloved! Of course, you can repent, no matter how far you have strayed.

Rav Henach Leibowitz zt”l asked, How did Hashem’s words allay the concern of the Jews? How did it prove that Hashem still loved the Jewish People now, when they had fallen so low. Hashem had performed miracles in the desert for the Jewish People when they had been on a high spiritual level. They deserved Hashem’s acts of kindness, but the Jews now felt they were too distanced from Hashem to receive this kindness.

Rav Henach Leibowitz zt”l answered, that the Jews of Yirmiyahu’s generation mistakenly felt that Hashem’s love for the Jews was dependent on their righteousness and closeness to Him. They recognized that they had sinned so much that they were far from Hashem. When Hashem told them about all the kindnesses that He had performed for their forefathers, the generation of the desert, Hashem was sending them a clear message. The multiple acts of kindness that Hashem had done for their forefathers far exceeded what they had deserved, despite their greatness. Yet, Hashem did it for them, showing His absolute love for the Jewish People. This made them realize that no matter how low they had fallen, Hashem loved them as a father loves his son (Ohr HaChaim Hakadosh says, that Hashem loves us even more than a father loves his son). Hashem’s love for us is unconditional, even when we do not deserve it.

We can learn life-changing messages from this. No matter how low we fall spiritually, Hashem is always waiting for us with open arms. Hashem waits for us just as a father waits for his child. Therefore, we can always repent our past misdeeds and come closer to Hashem.

This idea should also give us strength when we experience life’s challenges. We should never feel that we have sinned too much to ask Hashem for help or that we don’t deserve Hashem’s kindness. Hashem’s love for us is absolute. We can always turn to Hashem for help.