Category Archives: Sefer Bamidbar

Parshas Pinchas: Keep The Chain Strong!

Parshas Pinchas

Keep The Chain Strong!

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“Reuvein, [was] Yisroel’s firstborn. The descendants of Reuvein are the Chanochite family from Chanoch, the Paluite family from Palu.” (Bamidbar 26:5)

After Bilaam was unsuccessful in cursing the Jews, he initiated a scheme to trap the Jewish People into immorality. Unfortunately, many Jews were caught in this scheme. Hashem punished those Jews for their immoral behavior, bringing a plague which killed 24,000. Pinchas heroically stopped the plague by killing Zimri, the head of shevet Shimon, who sinned publicly. After the plague, Hashem told Moshe to count the Jewish People who were 20 years old and older, by taking a new census. The Torah lists the names of all the various families of each shevet who were counted. Interestingly, two letters are added to the names of the families of each shevet. Each name is preceded by the letter “ה” and followed by the letter “י”.  For example, רְאוּבֵן בְּכוֹר יִשְׂרָאֵל בְּנֵי רְאוּבֵן חֲנוֹךְ מִשְׁפַּחַת הַחֲנֹכִי לְפַלוּא מִשְׁפַּחַת הַפַּלֻאִי:. Why did Hashem add these letters to every name? Rashi explains that the other nations spoke disparagingly of the Jewish People. They said, “How can the Jews trace their lineage by their tribes? If the Egyptians controlled their bodies, through slavery, then it is quite certain that they also violated their wives!” Hashem attested to the purity of the Jews by adding His name upon them. Hashem added the letter ה on one side of their name and the letter י on the other side (הַחֲנֹכִי), to intimate that Hashem testified that the Jews were the sons of their reputed fathers and not sons of the Egyptians.

 

What gave the Jewish people the moral fortitude to resist the constant temptations of immorality in Egypt which steeped in immorality? The Midrash (Vayikra Rabba 32:5) attributes it to our matriarch Sarah and Yosef HaTzadik. Rabbi Huna said in the name of Rabbi Chiya bar Abba, “Sarah our matriarch descended to Egypt and protected herself from immorality, and all the women restrained themselves by her merit. Yosef descended to Egypt and restrained himself from immorality, and all of Israel restrained themselves by his merit. Rashi (Bereishis 12:17) says that when Pharoah took Sarah into his palace, Sarah told an angel to hit Pharoah, thus protecting her chastity. The Talmud (Sotah 36B) says that Yosef was able to withstand an entire year of the daily temptations and enticements of Potiphar’s wife who did everything she could entice him to sin with her. She tried enticing him, bribing him, and even threatening him. Etz Yosef (on Vayikra Rabbah 32:5-7) explains that both Sarah’s and Yosef’s acts of strength were “מעשה אבות סימן לבנים”. They “broke the power of temptation”. Their acts of strength were a spiritual inheritance, genetically passed on, to their offspring. It was due to this genetic “gift” that the Jews in Egypt were able to withstand the temptations of even a morally corrupt nation such as Egypt.

We must be so careful in all that we do, making sure that we are doing good things. Our actions not only affect ourselves. They leave an indelible imprint on our future generations! We pass along a spiritual inheritance to our children as well as to the following generations. The mitzvos that we excell in or the good middos that we develop help shape our future descendants!

(based on Shabbos with Rav Pam by Rabbi Sholom Smith)

 

 

 

Parshas Balak: Forever, Thank You!

Parshas Balak

Forever, Thank You!

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“He [Balak] sent emissaries to Bil’am the son of Beor…. And now, please come and curse this nation for me….” (Bamidbar 22:5-6)

Rav Chaim Shmulevitz zt”l, Rosh haYeshiva of Mirrer Yeshiva, participated in the joyous occasions of his students. Whether it was a wedding, a bar mitzvah, or a bris, Rav Chaim was there. He did the same for b’nei Torah from other yeshivos who attended his weekly shiur. When he was asked why he would go out of his way for once-a-week talmidim, he replied, “I owe it to them as a matter of gratitude. They come to listen to my shiur, and I appreciate that.” In the last year of Rav Chaim’s life, when he was already weakened by age, he attended the bris of someone’s grandson. He had told his wife, “I must attend that bris! I feel such a sense of gratitude to the grandfather. After my mussar gathering, he says the Tehillim so beautifully and I am always moved by it. It is only proper that I should attend his simcha.”  (In the Footsteps of the Maggid by Rabbi Paysach Krohn)

The Jewish People were on their way to Eretz Yisroel. Balak, the king of Moav, hired Bilaam to curse the Jews. Chizkuni explains that Balak hoped that after the Jewish People had been cursed, his army would be victorious in driving the Jews out of the lands of Sichon and Og that they had just captured.

Bilaam eventually failed in his attempt to curse the Jews and was killed by the sword (Bamidbar 31:8). Balak and his nation of Moav were punished severely with an eternal ban forbidding any of their male converts to ever marry Jewish women (Devarim 23:4-5).

The Torah says that any male converts to Judaism from both the nations of Ammon and Moav were eternally forbidden from marrying Jewish women. Sforno and Rabbeinu Bachya explain the reasons. After leaving Egypt, the Jews travelled in the desert. Although the Moavites sold the Jews bread and water, the Ammonites did not even do that. They totally ignored the “needs” of the Jews. Rabbbeinu Bachya says that it is elementary courtesy to offer food and drink to people who are traveling. It was irrelevant that, in reality, the Jews miraculously did not lack any of their basic needs while they were in the desert. Ammon’s actions showed an innate cruelty. That is why their males were banned. As explained earlier, the males from Moav were banned because they hired Bilaam to curse the Jews.

Ramban has a different explanation. Ramban says that Ammon and Moav owed their very existence to the kindness performed for their father, Lot, by Avraham, the founder of the Jewish Nation. Avraham had battled the mightiest kings of his time to free Lot from captivity (Bereishis 19:29). Lot was also saved from the destruction of Sodom due to Avraham’s merit. Thus, the nations of Ammon and Moav had an OBLIGATION to show appreciation to the Jews.  Yet, how did they repay that favor? One of those nations failed to offer the basic necessities of life to the people who were their cousins, travelling through the desert. The other one of those nations hired the prophet Bilaam to curse the Jewish nation.

Thus, according to the Ramban, the underlying reason that the males of Ammon and Moav were forever prohibited, even if they had converted, from marrying Jewish women was their lack of gratitude. They had displayed a fundamental flaw in their characters. Their lack of gratitude showed their innate selfishness and cruelty, thus disqualifying them from marrying Jewish women.

This is astounding! How could the nations of Ammon and Moav be punished for a lack of gratitude? Avraham’s kindness to Lot occurred 400 years earlier! Yet, Lot’s descendants were still expected to show gratitude to Avraham’s descendants?! For not showing gratitude, so many years later, their males were disqualified from ever marrying Jewish women.

Conversely, King David rose at midnight every night to thank Hashem for being alive. At Naomi’s insistence, King David’s great grandmother, Rus, had gone to Boaz in the middle of the night and went to sleep at his feet. Naomi wanted Rus to make Boaz aware of an obligation to do yibum. Yibum is when a man dies without having children. Then one of his close relatives marries his widow. If they have a child, it will raise the neshama of the deceased.  Boaz was a close relative of Rus’s late husband who had died childless. When Boaz awoke in the middle of the night, he was startled and troubled to find a woman sleeping at his feet.  Boaz could have easily cursed Rus for her audacity of approaching him in that manner. Had Rus been cursed, King David would not have been born. In fact, the Midrash (Rus Rabba 6:1) says that it was a miracle that Boaz did not curse Rus. Hashem caused Rus to find favor in Boaz’s eyes. Every night King David awoke at midnight to thank Hashem for that.

We can understand the obligation to show gratitude to one who has done a favor for us. We can even understand the requirement to show gratitude to one who has done a favor for our father or even to our grandfather. However, one would think that an act of kindness done in the distant past has no relevance to us. The Torah’s perspective is enlightening.

An act of kindness done, should NEVER be forgotten!

Even generations later, the debt of gratitude remains!

 

(Based, in part, on Shabbos with Rav Pam by Rabbi Sholom Smith)

 

 

Parshas Chukas – Do We Really Know What We Are Talking About?

Parshas Chukas

Do We Really Know What We Are Talking About?

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“This is the statute of the Torah which Hashem commanded… take a red, perfect cow without a blemish, upon which no yoke was laid.” (Bamidbar 19:2)

There is a mitzvah from the Torah to sprinkle the ashes of parah aduma, a red cow, on a person who became ritually impure. Rashi (Bamidbar 19:2) says that the Torah calls this mitzvah a chok, a decree, which is a mitzvah that is beyond human understanding.

The Torah calls it a chok, says Rashi, because it has an inherent contradiction. How can the same object purify those who are ritually impure yet make the ritually pure people, who are involved in the purifying process, tamei, impure? The answer is that it is a decree from Hashem, and we accept Hashem’s authority even though we do not understand it.

Although this mitzvah may appear illogical, the fact that it emanates from Hashem is reason enough to oblige us to fulfill it. It is an enactment from Hashem, and we have no right to ignore it. A chok reminds us that we never fully understand any other mitzvah of the Torah. Even Shlomo HaMelech, the wisest of all men, who knew the deepest secrets of the Torah, could not fully understand the mitzvah of para aduma. That led Shlomo to realize that understanding of all the other mitzvos was also beyond him, as all mitzvos are somehow interconnected. (Beis HaLevi)

Although we do not know the true, hidden reasons for any of the mitzvos, the reasons that are given for most of the mitzvos, make it easier for us to observe those mitzvos.

The Torah says, “This is the statute of the Torah which Hashem commanded… take a red, perfect cow without a blemish, upon which no yoke was laid.” (Bamidbar 19:2)

The Beis HaLevi quotes a Midrash (Bamidbar Rabba 19:2) which Rashi also quotes. The Midrash says that the para aduma somehow atones for the sin of the golden calf. “Why are all the korbanos from male animals while the red cow is a female?” The Midrash answers this question with a parable. It can be compared to a king’s servant who has an infant son. The child defiled the king’s palace. The king says, “Let the mother come and clean up her son’s dirt.” Similarly, since the Jewish People became defiled by a calf (by the sin of the golden calf), let its mother (a cow) come and atone for it. Rashi then gives several specific details of the laws of the red cow, showing how each one corresponds to a detail of the sin of the gold calf. Such as Its requirement to be red, without blemish, never to have had a yoke on it, etc….

The Beis HaLevi asks, if the para aduma is an atonement for the sin of the golden calf then how can the Torah call it a chok, a mitzvah beyond human understanding? Furthermore, the mitzvah of para aduma is one mitzvah. Why does the Torah say that this is the “chok of the Torah” instead of saying that this is the chok of the para aduma? Why does the Torah make it sound as if para aduma is all the Torah?

The Beis Halevi explains the roots of the sin of the golden calf. The mitzvos that we perform make a positive impact on the higher, spiritual realms. Then, blessings descend to our world. When the Jews thought that Moshe had died, they wanted a new way of connecting with Hashem. Their intentions were pure because they wanted Hashem’s presence to dwell with them. They erred because they attempted to bring down Hashem’s Holy Presence in a way which Hashem did not instruct, using only their own intelligence and judgement to do so.

When the Torah discusses the building of the Mishkan (Parshas Pekudei), as each part of the Mishkan was made, the Torah keeps repeating the phrase “as Hashem commanded”. The Sages say that the building of the Mishkan atoned for the sin of the golden calf. Now we can understand why that was so. After the sin of the golden calf, the people learned to minimize relying on their own intelligence and judgement. By building every part of the Mishkan “as Hashem commanded” they demonstrated their realization that everything had to come from Hashem and not from their own intelligence. That rectified their sin with the golden calf.

If a person relies on his own intelligence when performing the mitzvos, he may come to add to or subtract from the mitzvos. The mitzvah of the para aduma serves as a strong reminder that we cannot totally understand the reason for any mitzvah. Now we can understand why the mitzvah of para aduma is called the chok of the Torah. It protects us from erring in a way that can affect the fulfillment of all our mitzvos. It does so by helping us understand that we do all the mitzvos because Hashem commanded regardless of whether or not we understand the reason for them.

Why did Hashem specifically pick this mitzvah of the para aduma to teach us this lesson, as opposed to teaching it with another mitzvah? Hashem could have hidden the reasoning of a different mitzvah instead. The reason is that the details of the laws of the para aduma closely resemble the sin of the golden calf. Thus, the fact that the Midrash cites the parallels between the sin of the golden calf and the mitzvah of the para aduma is not giving a reason for the mitzvah of para aduma. Rather it is clarifying why this mitzvah was chosen as a means, to teach this lesson.

We don’t understand the true reasons for the mitzvos.

We keep all the mitzvos because they are G-D given!

 

(Based on Talelei Oros by Rabbi Yissachar Dov Rubin)

 

Parshas Korach – The Key To A Happy Relationship!

Parshas Korach

The Key To A Happy Relationship!

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“And Moshe was much angered, and said to Hashem, ‘Have no regard to their offering. I have not taken one donkey from them, nor have I hurt one of them.’” (Bamidbar 16:15)

The Talmud (Yevamos 63A-63B) relates that Rabbi Chiya’s wife would constantly aggravate him. Nevertheless, he gave her gifts. Whenever he found something that she would appreciate, he would wrap it in his shawl and bring it to her. Rav asked him, “Doesn’t she constantly aggravate you? Why do you bring her things?” Rabbi Chiya answered, “It is enough for us that our wives raise our children and save us from sin (Rashi-from having inappropriate thoughts).” We should therefore show our gratitude to our wives.

Despite the difficulties, since Rabbi Chiya focused on the positive aspects of his wife, it helped maintain a modicum of peace and prevented the situation from getting worse.

The Torah says, “Reuven heard, and delivered him [Yosef] from their hand and said, ‘Let us not smite him mortally.’” (Genesis 37:21) The Midrash Rabba (Bereishis 84:15) quotes the Rabbis who explained that Reuven saved Yosef out of a feeling of gratitude towards him. Reuven had been repenting for a “sin” which he had done. Reuven was concerned lest he would be banished from the shevatim. Yosef had told of his dream in which “Eleven stars prostrated themselves to me.” (Genesis 37:9) That dream inferred that Reuven was still counted among the shevatim. Even though Yosef did not actively do a favor for Reuven, his dream gave Reuven peace of mind. For that, Reuven felt a debt of gratitude. “He enumerates me with my brothers shall I not rescue him?”  

Korach was a distinguished person and was well-respected. Korach became jealous when Moshe appointed his cousin to be the Nasi, head of the family of Khas, in his stead.  Korach encouraged many to join him in his criticism of Moshe.  Korach falsely claimed that the appointment was not directed by Hashem and that Moshe had decided this on his own. In fact, Korach incorrectly claimed that Moshe decided on his own to appoint his brother, Aharon, as the Kohain Gadol.  Korach instigated a terrible machlokes, quarrel and rebellion, against Moshe. The argument was so terrible because it went against the authenticity of the Torah and the transmission of the Torah through Moshe! Moshe was angered by Korach’s claim. Moshe told Hashem, “I have not taken one donkey from them, nor have I hurt one of them.”  (Bamidbar 16:15)

Sforno explains that Moshe had never even borrowed a donkey when he had been entitled to, when he was acting on behalf of the Jewish People. Moshe’s used his position of authority exclusively for the benefit of the Jewish People and not for his own. Korach’s claim that Moshe was lording over the Jews had no basis! Sforno continues that Moshe told Hashem that Korach and his followers complained against his leadership only because they were ungrateful, denying the good that Moshe had done for them.

Rabbi Shimon Feder (Psychology & Personal Growth in the Torah) asks, if Korach and his followers felt deprived of honors, would their feelings of gratitude towards Moshe have made a difference?

We learn from this Sforno that it WOULD have made a difference! Had Korach and his follower’s felt gratitude towards Moshe, then Korach would have never challenged him!

Gratitude is a key to peaceful relationships! This is an important lesson to understand, in our relationships with coworkers, friends, family, and with spouses. Focusing on the good that they have given us and feeling gratitude towards them will help us refrain from having arguments with them.  

Perhaps we can use this idea to explain the Torah Temima (Bamidbar16:7). In trying to curtail the machlokes, Moshe told the Leviim, “You take too much upon you, you sons of Levi.”  Moshe addressed himself to the Leviim, to try to dissuade them from joining Korach’s rebellion.

Most commentaries explain that Moshe was admonishing the Leviim that they should not complain since they already had honor above and beyond the rest of the Jewish People. Torah Temima explains it differently. Moshe was telling the Leviim that Hashem had already given them such greatness and honor in being Leviim. Why should they have to look for honor and closeness to Hashem when they already had it? Maybe the deeper explanation of this is that Moshe was telling the Leviim, that they should feel gratitude for what they did have and not feel the need to look for more. Therefore, they should not participate in Korach’s rebellion.

Feeling gratitude is a key to peaceful relationships! Focusing on the good that people have done for us and feeling gratitude towards them will help us refrain from having arguments with them.

 

Parshas Shelach – Would You Feel Happy To Live Another 40 Years?

Parshas Shelach

Would You Feel Happy To Live Another 40 Years?

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“Send, for yourself, men, and have them scout the Land of Canaan, which I am giving to Bnei Yisroel; one man, one man each, for his father’s tribe you shall send them, each leader among them.” (Bamidbar 13:2)

Hashem had told the Jewish People that Eretz Yisroel was good. Even though it was unnecessary, the Jewish People wanted to send spies before entering Eretz Yisroel. Hashem gave Moshe Rabbeinu permission to send spies. Hashem told Moshe, “ שְלַח לְךָ “, “Send, for yourself men….” (Bamidbar 13:2).  What did Hashem mean by saying, “for yourself?”

Rashi explains that Hashem was saying, “According to your own judgement, I, Hashem, do not command you, but if you wish to send them, then you may.”  

Rabbeinu Bachya quotes an alternate explanation. The words mean, “for your benefit.” Rabbeinu Bachya says that whenever the Torah says “לְךָ” it means for your benefit. Noach was told to bring food into the ark as it says (Bereishis 6:21), “You shall take“לְךָ”, for yourself, from all [the] foods that are eaten.” Moshe was told (Bamidbar 10:2) to make two silver trumpets “לְךָ”, “for your benefit”. Our forefather Avraham was told (Bereishis 12:1) to leave Charan, “ לֶךְ לְךָ מֵאַרְצְךָ”.  Rashi explains, “Leave Charan for your own benefit.”

How was the act of sending the spies beneficial to Moshe?

Moshe was not permitted to enter Eretz Yisroel as per Hashem’s decree. Hashem had told Moshe long before he had failed to speak to the rock, “Now you will see what I will do to Pharaoh.” (Shmos 6:1). Rashi explains Hashem’s implication. Moshe will see the miracles that Hashem will perform in Egypt, to Pharaoh, but will not live to see what Hashem would do to the 31 kings of Eretz Canaan. Thus, had it not been for the sin of the spies and what ensued afterwards, the Jewish People would have entered Eretz Canaan about 40 years sooner.  The sin of the spies resulted in Moshe living for many more years.

HaRav Henach Leibowitz zt”l asked, “How could we even think that this was beneficial to Moshe?” True, Moshe would live longer but that would be outweighed by the intense pain that Moshe would feel on seeing the punishment meted out to his beloved people! Rashi says that Moshe’s strength diminished when Hashem showed him the punishment which He was to bring in future upon the Jews for their sin of complaining of not having meat (Bamidbar 11:15). Moshe told Hashem, “If so, kill me first.”  Mizrachi and others concur that Moshe would have preferred death rather than having to see the Jewish People receiving these punishments (see Sforno for another explanation as to why Moshe would have preferred death). Certainly, Moshe would feel even more pain when seeing the even greater punishment for the sin of the spies! This sin of the spies resulted in a death sentence over the next 40 years of 600,000 men, males from ages 20-60! In addition, the Jews would not enter Eretz Yisroel for another 40 years! Furthermore, the day that the Jewish People cried and despaired of entering Eretz Yisroel, Tisha b’Av, was designated as a sorrowful day for all future generations!  On Tisha b’Av, both Batei Mikdash were destroyed. The battle of Beitar was lost. The Jews were expelled from both England and Spain on this day. World War I started on Tisha b’Av This sorrow in addition to the disgrace to Hashem’s glory would weigh on Moshe and give him so much sorrow, more than the joy of extra years of life! So how could Hashem say to Moshe that sending spies would be for his benefit?

Rav Henach Leibowitz zt”l says that Moshe was supposed to feel BOTH feelings! The intense sorrow should not negate the happy feeling, however small, that Moshe would have by being given extra years of life. In addition, Moshe should also feel hakaras hatov, appreciation to Hashem for the benefit that he would be receiving.

It is hard to imagine that one could and should experience these conflicting feelings. Yet, the Talmud (Brachos 59B) says that we should. The Talmud says if a person’s father dies and leaves him an inheritance, he should recite two brachos. Upon hearing the sad news of his father’s death, he says the bracha, Blessed is Hashem Who is the true Judge. Yet, upon receiving his inheritance, he also recites the bracha, Blessed is Hashem Who is good and does good. While the son feels the intense sorrow of losing his father, he also feels joy at receiving the inheritance. He must show appreciation to Hashem for the kindness of receiving that inheritance. Why should he feel both opposing emotions? He must realize that it was possible for his father to have died and not to have left him an inheritance. In reference to Moshe, it could have been possible that the Jews would have been severely punished, without Moshe living longer. If the son also received an inheritance, that was clearly orchestrated by Hashem. If Moshe lived longer, that too, was clearly orchestrated by Hashem. Everything that Hashem does is for the best! Therefore, Hashem said “ שְלַח לְךָ “, realize and appreciate the good that you are receiving even if the bad is more intense.

The Talmud (Brachos 60B) quotes the famous story of Rabbi Akiva. Once, when traveling, as evening neared, Rabbi Akiva looked for lodging in a certain town. Everyone refused to host him, so Rabbi Akiva went to sleep in the forest. A wind blew out his lantern. Wild animals killed his donkey and his rooster. As each thing happened, Rabbi Akiva said that Hashem was doing it for the best. Overnight, an army came into the town and captured all the townspeople. Rabbi Akiva then understood why he could not find lodging. He understood that his possessions could have attracted the soldiers to his location in the forest. Hashem acted to save his life. True, Hashem could have saved Rabbi Akiva without causing him pain and discomfort. Yet, Hashem, in His infinite kindness, understood that this way was the best way for Rabbi Akiva. For whatever reason, Rabbi Akiva needed the afflictions for his benefit. However, the afflictions themselves were the source of Rabbi Akiva being saved. Rabbi Akiva understood that the afflictions themselves were good and that good would result from them. Therefore, he said everything that Hashem does is for the best.

This is how Hashem acts to each of us. When we receive afflictions, there is a reason why they are good for us, in addition to the benefit of cleansing us from sins. The afflictions themselves will become the source of salvation, both physically and spiritually!

We are obligated to notice AND appreciate and thank Hashem for the goodness,

even the small goodness, that comes together with our yisurim.

(based on a mussar shmuess by Rabbi Henach Leibowitz zt”l as recorded in Chidushei HaLev by Rabbi Binyamin Luban)

 

Parshas Be’haaloscha – Why Be Happy?

Parshas Be’haaloscha

Why Be Happy?

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“The people were like complainers; [it was] evil in the ears of Hashem.” (11:1)

The prophet Nechemiah was the wine steward for the Persian king, Darius. Once, Nechemiah, looking downcast, approached the king. The king told Nechemiah that that he could tell by looking at his face that he had evil intentions in his heart. The king was apprehensive lest Nechemiah had planned on killing him by poisoning his wine. Nechemiah became frightened by this accusation. He saved his life by explaining that he looked downcast because of the news about the Jews of Yerushalayim who had escaped the Babylonian captivity and remained in Yerushalayim. Rashi (Nechemiah 1:3) says that those Jews who remained were in dire straits because the gentiles plundered and pillaged them. When Nechemiah had heard that news, he sat and wept, and  mourned for days, while fasting and praying to Hashem (Nechemiah 1:4).

Rav Avraham Pam zt”l says that walking around with a sullen face is an embarrassment to the king. A person in the king’s presence must always look happy and content, keeping in mind that he has been privileged to serve the king.

Rav Pam zt”l says that perhaps this is what the pasuk (Bamidbar11:1) is teaching us. After giving the Torah to the Jewish People, Hashem directed the Jews to begin traveling to Eretz Yisroel. Hashem wanted them to reach their destination quickly. Rashi says that the people complained, “Woe unto us! How weary we have become on this journey.”

The Torah says that “The people were LIKE complainers.” (Bamidbar11:1)  Even though they did not verbalize their complaints to each other, their anger and bitterness were noticeable on their faces. That is what angered Hashem. Rashi explains that Hashem felt, “How ungrateful you are. I meant it for your good, that you might immediately come into the land.”

Let’s look at this in perspective. Hashem had performed many miraculous kindnesses to the Jews who left Egypt. Hashem provided them with the manna, a miraculous food that would taste like any food that they desired. They received water from the miraculous “well of Miriam” which traveled with them. The Jews traveled a 3-day journey in 1 day because Hashem wanted to bring them into Eretz Yisroel as soon as possible. Seven heavenly clouds surrounded the Jews. They protected them from the cold and the heat.  The clouds killed any poisonous animals. The clouds leveled mountains and valleys to make it comfortable for the Jews to be able to travel on level ground. Despite all that, some of the Jews did not appreciate Hashem’s kindnesses. They complained about the fast journey. Although they did not verbalize their complaints to Moshe, their unhappiness was noticeable on their faces. Sefer Yere’im considers this as part of the Torah prohibition of causing pain with words. “You shall not show grief to your fellow man (Shmos 25:17).” That includes a person who walks around with a sour or angry face because he causes distress to others around him. (Shabbos with Rav Pam by Rabbi Shalom Smith).

This teaches us a very important lesson! The expressions on our faces affect the mood and happiness of those around us. One’s negative demeanor can be contagious, causing others to become depressed.

Happy expressions can make others feel happiness. We must be so careful to always maintain positive expressions on our faces.

 Rabbeinu Bachya learns a different lesson from this. When the Jewish People were told that they would have to start traveling in the desert they complained only among themselves. They did not verbalize their complaint to Moshe. They felt overwhelmed with stress. Why were they punished so severely with a fire that killed numerous people? Rabbeinu Bachya says that the Jewish People were punished for showing a lack of gratitude to Hashem. Hashem had performed so many extraordinary miracles in the desert for their benefit. Had the Jews shifted their perspective and focused on all the kindnesses that they were receiving, they would have been overwhelmed with gratitude and would not have felt any need to complain. (Psychology and Personal Growth in the Torah by Rabbi Shimon Feder)

Happiness is a conscious decision. We are surrounded by countless miracles. Acknowledging them can be life-changing. By focusing on the good around us, we fill our hearts with happiness.

 

Parshas Naso – I Bet You Can Do Even More!

Parshas Naso

I Bet You Can Do Even More!

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“Then Ritzpa daughter of Aya… stayed there from the beginning of the harvest until rain from the sky fell on the bodies. She did not let the birds of the sky settle on them by day or the wild beasts [approach] by night.” ( II Shmuel 21:9)

As a result of a raging storm, a ship sank in the ocean. Amongst others, a Jewish man (according to one version of the story, it was the Vilna Gaon’s grandson) and his two children were thrown overboard. The father was able to swim to reach his two children, neither of whom knew how to swim. He held his son in one hand and his daughter in the other as he started swimming towards a distant shore. After a while, his arms became very fatigued, and he felt that he would be unable to make it to shore if he continued holding both of his children. He had to come to a decision that no parent would ever want to make! He felt that he would have to let go of one of his children to save himself and his other child. That meant that the child would drown. He conducted a lottery in his head to determine which child he would have to let go. He made the sad decision that he would have to let go of his daughter’s hand. He explained the situation to his daughter. As he was about to let go of her hand she screamed, “Daddy please save me!” No parent could ignore that cry. It pierced his heart! He told himself that he had to try even harder to save BOTH children. He infused himself with more strength and reached the shore safely, with BOTH of his children. He had truly felt that it was impossible. Infused with the added inspiration, he renewed his strength and succeeded in doing what he had previously thought would be impossible.

 

The Midrash (Bamidbar Rabba 8:4) quoting the Talmud (Yevamos 78B-79A) tells us that during the reign of King David there was famine in the land of Israel for three years. King David tried to determine if the famine was a result of certain specific sins of the people. When the king determined that the people had not transgressed those sins, he inquired from Hashem through the Urim veTumim to determine why there was a famine (The Kohen Gadol had a breastplate with 12 different precious stones, representing each of the 12 tribes. Each stone also had a few letters on it. In the breastplate was a scroll with an inscription of Hashem’s holy name which was called the Urim ve Tumim. When the Kohen Gadol inquired from Hashem through it, Hashem answered his question by causing the relevant letters on the breastplate to light up, with the answer. The Kohen, then had to put the letters in the correct order).

Hashem responded that the famine was due to two sins. One sin was that, as the pasuk (Shmuel beis 21:1) says, King Shaul had killed the Givonim, a nation of Canaani servants who had insincerely converted to Judaism. The Talmud explains that King Shaul did not actually kill them however, King Shaul had killed the people of Nov. The people of Nov had provided the Givonim with food and water. When the people of Nov were killed, the Givonim lost their source of food and water which they needed to live. This was considered as if King Shaul had killed the Givonim. The other sin that led to the famine was the lack of respect that the Jewish People had displayed to King Shaul by not eulogizing him properly. Hashem told King David that King Shaul had been a great man. “Is he not Shaul who was anointed with the anointing oil? Is he not Shaul, who, during his reign, no idol worship was performed in Israel? Is he not Shaul, whose portion is with Shmuel the prophet?”  Etz Yosef (Bamidbar Rabbah 8:4:21) explains that after King Shaul and his son, Yonasan died, they joined the great prophet, Shmuel in his elevated portion of Olam Haba, the World to Come. Hashem was also unhappy that King Shaul was not even buried in Eretz Yisroel.

With this knowledge, Kind David attempted to correct what he could, to end the famine. He begged forgiveness from the Givonim. The Givonim were not appeased by the offer of gold and silver. They wanted revenge! So, they murdered some of King Shaul’s children. Their bodies were left hanging for 7 months to show everyone the severity of the sin of harming converts. In fact, gentile passersby who saw the bodies hanging wondered why they were hanging. Upon hearing that they had harmed insincere converts, they were impressed. Even insincere converts were treated very respectfully. How much more so would sincere converts be respected.  The gentiles were so inspired by the importance that Jewish People attached to converts that over 150,000 gentiles converted to Judaism.

King David did not correct the second sin of improperly eulogizing King Shaul. He felt that the twelve months of mourning had already passed, and it was too late, halachically, to eulogize him.

Then King David heard something incredible about Ritzpa, daughter of Aya, who was the mother of two of the children whose bodies were left hanging. For the entire seven months that the bodies were hanging, she stayed with the bodies. protecting them during the day from the birds and at night from the beasts.

Hearing about this selfless action inspired King David. He had the body of King Shaul exhumed.  Chiddushei HaRadal (Bamidbar Rabbah 8:4:28) says that King Shaul’s body was intact, indicating that he had been a special tzadik.

King David traveled with King Shaul’s coffin around the country eulogizing him in every city. Then King David buried him in Eretz Yisroel. After that second sin was corrected, the drought ended.

King David had determined that according to halacha it was too late to eulogize King Shaul. Why did he change his mind? How did hearing about what Ritzpa had done cause him to reverse what appeared to be the correct halacha?

Rabbi Henach Leibowitz zt”l answered that this teaches us the power of added inspiration. Knowing that a lack of respect towards King Shaul was part of the reason for the famine, King David undoubtedly tried to find some allowance to permit him to halachically eulogize King Shaul. But he couldn’t find anything! When he heard about the self-sacrifice of Ritzpa, of her special kindness, that inspired him and made him more determined. He concentrated on an even deeper level than before until he finally found an allowance in halacha which permitted him to eulogize King Shaul.

Interestingly, although King David initially put in so much effort to find permission in halacha to eulogize King Shaul, the Maharzu (Bamidbar Rabbah 8:4:52) says that he exhibited a very slight degree of laziness which prevented him from understanding the depths of halacha. The added inspiration with which he was infused helped him overcome that very slight degree of laziness. With renewed vigor, he discovered the answer that he needed.

Often, we think that we have done all that we could, and we could not possibly do more. We see the limitless capacity of a human. An added inspiration can propel us to a higher level, enabling us to do more acts of chesed, learn more, etc, something that we did not think was possible before.

(based, in part, on a dvar Torah by Rabbi Henach Leibowitz zt”l

 

Parshas Bamidbar – Can You Break This?

Parshas Bamidbar

Can You Break This?

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“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 Matos-Masei: Your Words Will Soar To The Heavens!

Parshas Matos-Masei

Your Words Will Soar To The Heavens!

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“…he may not profane his word. He shall do all that he said.” (Bamidbar 30:3)

 

Even the greatest craftsman who can think of original ideas to beautify a vessel, an object, and who has delicate hands to produce such beauty, requires the right tools to do so. If the craftsman does not have any tools, he cannot produce the desired object. If his tools are defective, although he may be able to make the object, it will clearly be noticeable that it is of inferior quality.

The Chofetz Chaim zt”l (Shmiras Halashon Sha’ar Hazechira perek yud) uses this parable to describe every Jew. Hashem, our venerable king, has granted us the gift of speech to properly serve Him. We serve Hashem through our Torah learning, our prayers, our blessings, our words of thanks and praises to Hashem. Our mouths are our vessels through which we serve Hashem. When we articulate these wonderful words with which we serve Hashem, we literally create heavenly worlds and holy angels who will be our defense attorneys. These angels will actually defend our souls in the Heavenly Court, after our passing. If our mouths are free of speaking lashon hara, falsehoods, and unclean speech, then our words will be beautiful in their holiness. Our words of holiness will reach the heavens. If our vessels, our mouths, are impure because of unholy words that we speak, then the holy words which we do say, may not rise heavenward, unless we repent.

The Chida zt”l derives a similar idea from the pasuk in this week’s parsha, “…he may not profane his word. He shall do all that he said (Bamidbar 30:3).” If one is careful not to speak “profane” words or lashon hara,… then when he prays and makes requests to Hashem, “He shall do all that he said”, Hashem will answer his prayer! (Talelei Oros by Rabbi Yissachar Dov Rubin)

When our mouths are “pure”, then our Torah-learning and prayers rise heavenward. These holy words create worlds and angels who will defend us in the Heavenly Court. Hashem answers the prayers of one who uses his words to serve Him.

 

Parshas Chukas: Be Happy With What You Have While You Have It!

Parshas Chukas

Be Happy With What You Have While You Have It!

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“All the Jewish People arrived at the wilderness of Tzin…. Miriam died there and was buried there…” (Bamidbar 20: 1,2)

 

Reuven and Sara Shapiro were brother and sister.  Reuven was 11 years old and Sara was 9. Early one morning they were awakened by the sound of their doorbell ringing. They ran to their bedroom window to see who was at the door. A truck driver looked up and told them that he had a delivery for them. Reuven and Sara noticed that his truck had huge pictures of cookies and doughnuts on it. They ran down and opened the door. [When I tell this story at JEP Shabbatons, I always warn the children that in real life, they should never open their door for a stranger]. The driver returned to his truck and brought in boxes and boxes, which he put down in the living room. Reuven and Sara started opening the boxes. They could not believe what they were looking at. There were doughnuts of every flavor along with all varieties of cookies, cakes, and pies. They called all their friends to join them in eating these yummy desserts. They shared it throughout the day. Early the next morning, they were awakened by the sound of a doorbell ringing. They ran to their bedroom window to see who was at the door. A truck driver looked up and told them that he had a delivery for them. Reuven and Sara noticed that his truck had huge pictures of games and electronics. The driver brought in boxes and boxes, which he put down in the living room. Reuven & Sara opened boxes full of the latest board and electronic games. They called all their friends to play with all the games.  Meanwhile, they finished eating the delicious cakes from the day before. The next morning, the same thing happened.  This time the truck driver delivered different flavors of ice cream together with frozen desserts. The routine repeated itself for two weeks. Each day, Reuven and Sara excitedly opened their front door. Two weeks later, Reuven had some friends sleeping over at his house. Early the next morning, the doorbell starting ringing. Reuven & Sara heard it and turned over in bed. Reuven’s friends went to the window and saw the truck outside. When they told Reuven, he yawned and told them to have the driver put the boxes in the living room.

What happened? Why weren’t Reuven & Sara excited about the delivery this time? The answer is that they were already used to it coming.  They expected it. Therefore, it was no longer special and exciting. Hashem delivers the greatest gift to us every single morning. Hashem gives us life, by returning our neshama, our soul daily. We should be excited beyond belief, every morning.  We should thank Hashem with excitement, each time.  But many of us do not. Why? We are used to it.  We expect it. It is not new to us, so the excitement has worn off.

The Jewish People, in the desert, had their needs miraculously taken care of. For forty years they received water daily, via a well that traveled with them. Three million people and their animals had their needs taken care of. Yet, not once in those 40 years does the Torah record that they showed appreciation for the miraculous well (Kli Yakar Bamidbar 21:17).

Furthermore, the Torah tells us (Bamidbar20:1) that Moshe’s sister, Miriam died. The very next pasuk says that the Jewish People no longer had water. Rashi connects these 2 psukim, teaching us that the well which supplied water for these 40 years was in the merit of Miriam.  When Miriam died, the well no longer provided the Jewish People with water. The Kli Yakar asks why the well stopped supplying water. He answers that it was as a punishment for the Jews’ lack of appreciation for Miriam. They did not fully appreciate her for the great person that she was and for the great merit that she had earned. Apparently, the Kli Yakar says, the Jews did not eulogize Miriam properly and her memory was quickly forgotten. [After Moshe and Aharon died, it says that the Jewish People cried. It does not say that after Miriam’s death.] As a result, the water stopped flowing. Then the Jewish People realized Miriam’s greatness and that they had received this miraculous source of water only in her merit.

When things are going well, we may tend to take these blessings for granted. We may not fully appreciate our good fortune, as we come to expect it. We may not thank Hashem, as we should, for each kindness that He bestows upon us. Sometimes, only after the blessing is taken away, do we fully appreciate it, retroactively. This trait of not fully appreciating what we have also applies to our relationships with people. Sometimes we do not fully appreciate our loved ones until they are no longer with us.

 

Be happy with what you have while you still have it! Do not wait until it is gone to appreciate it. Constantly thinking about all the good that Hashem does for you will help you to value it and not take it for granted. Also, do likewise and appreciate your loved ones while they are still with you.