Category Archives: Sefer Bamidbar

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.

 

Parshas Shelach – You Have The Power! Use It Wisely!

Parshas Shelach

You Have The Power! Use It Wisely!

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“However, the nation is mighty, those who inhabit the land, and the cities are greatly fortified to the utmost, and we also saw the offspring of the giant over there (Bamidbar 13:28).”

Bnei Yisroel, the Jewish People, were freed from Egypt and were on their way to enter Eretz Yisroel. They wanted to send spies to see the Land and its people. Moshe agreed and chose 12 men, one man from each tribe. Moshe instructed the spies as to what to look for.

The spies returned with the information that Moshe had requested. However, when the spies gave their report, they sinned terribly. That caused the Jewish people to become discouraged and dispirited.  The Jews felt that it would be impossible to enter Eretz Yisroel because the people who lived there were too strong and the climate was too harsh. The entire night, the Jews cried in despair. For showing a lack of faith in Hashem, the Jews were punished. They had to wander for 40 years in the desert before entering Eretz Yisroel. There is a discussion amongst the commentaries as to the exact sin of the spies.

Ramban (Bamidbar 13:27) explains that the spies reported exactly what they were supposed to. They said that Eretz Yisroel flowed with milk and honey. They brought samples of the fruit, which were huge. They said, as they were supposed to, that the people who dwell in the Land were fierce and that the cities were fortified. What was the sin of the spies?  They added just one word to their report- “אפס”, “efes”, “however”. That word went beyond the facts. It expressed their opinion that as wonderful as Eretz Yisroel was, it was unconquerable. It would be impossible to fight against the people because they are fierce, and the cities are impregnable!

HaRav Henach Leibowitz zt”l (Chidushei Lev by Rabbi Binyomin Luban) says that it seems from the Ramban that is was solely the added word “efes” that placed fear and despair into the hearts of the Jews. Had the spies not added the word “efes”, then their mission would have been 100% successful and the Jews would have entered Eretz Yisroel immediately. The Jews would not have been afraid, despite hearing that the people living in Eretz Yisroel were strong, their cities were heavily fortified, and that giants lived there, as well as the feared nation of Amalek.

Chizkuni (Bamidbar 13:28) adds that in Parshas Devarim (9:2) Moshe reminded the new generation of Jews, who were about to enter Eretz Yisroel, that they had heard about the fearsome giants whom their parents described as invincible. Ohr Chaim adds that the nations who lived in Eretz Yisroel did not only dwell in towns but were scattered all over the land. In other words, they were not afraid of being attacked. Despite all this, the Jews would not have been afraid! They would have had total trust and faith that Hashem could conquer the land for them.  Hashem had already performed countless miracles for the Jews in Egypt, by the splitting of the sea, and in the desert, miraculously providing food and water. Yet, by hearing the spies say “efes”, “however”, which inferred that Hashem was incapable of defeating the mighty nations in Eretz Yisroel, the Jews fell from their high level of faith in Hashem. They became fearful. In despair they cried bitterly the entire night, and they wanted to return to Egypt.

We see a powerful lesson from this. The power of 1 word! One word, even when only indirectly hinting to a problem, can have such an impact to influence us! It lowered the strong faith of an entire nation, turning their faith into denial of Hashem’s ability!

Even one word that we say to ourselves can influence us! Calev was one of the two spies who tried to convince Klal Yisroel that Hashem was indeed capable of defeating the powerful nations who lived in Eretz Yisroel. Hashem praised Calev’s loyalty, “My servant Calev, because he possessed in him a different spirit, and followed Me fully, I shall bring him into the land to which he came….” (Bamidbar 14:24). Rashi explains that Calev was filled with a twofold spirit — the one in which he spoke, and another which he concealed in his heart. To the spies he said, “I am with you in your counsel”, while in his heart he had the intention to tell the truth. That is why Calev was able to silence the people since they thought that he would say the same message as the spies.

It seems, according to Rashi, that Hashem was not praising Calev for fooling the spies and saying the truth. Rather, Calev was praised because he said one thing while feeling something else in his heart. What was so special about that? Rabbi Avraham Trop zt”l explains that Calev was praised for his ability not to be influenced by his own words which indicated that he agreed with the spies. Normally, one’s words are so powerful that they affect one’s thoughts and feelings, even if one does not truly believe them in his heart! That is why Calev was praised, for having the strength to overcome his natural instinct.

We see from this the power of 1 word! Words we hear influence us, even if they only hint to a message. We must be so careful not to listen to, or say anything, that is contrary to the Torah way.

Our own words also influence us.

They can also put us into a state of depression or uplift our spirits.

We should “build” ourselves by using “positive self-talk”.

 

 

Parshas Beha’aloscha: Don’t Run Out Of School So Quickly!

Parshas Beha’aloscha

Don’t Run Out Of School So Quickly!

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“Whenever the Ark departed Moshe would say: “Rise, Hashem, and may Your enemies disperse, and those who hate You flee before You….” (Bamidbar 10:35, 36).

The Torah writes two psukim in the middle of the narrative of the parsha. Those two psukim are totally out of place. “Whenever the Ark departed Moshe would say: “Rise, Hashem, and may Your enemies disperse, and those who hate You flee before You….” (Bamidbar 10:35-36) The two psukim are delineated in the Torah by the letter nun, written upside down. The Talmud (Shabbos 115A-B) quotes Rabbi Shimon ben Gamliel who says that in the future, those two psukim will be removed and will be rewritten in the appropriate place. If so, why wasn’t it written in the proper place initially? He answers that it was to make a separation between the two sins of the Jewish people. Rashi says that the second sin was when the wicked people complained to Hashem for the sole purpose of angering Hashem.  Those people were looking for a pretext to complain. They said, “Woe unto us! How weary we have become on this journey.”  Rabbeinu Bachya (Bamidbar 11:1) adds that instead of marching joyfully towards their destiny and the Holy Land, the people marched only begrudgingly.  What was their first sin?  Ramban and others say that they left Mount Sinai with joy, just like a child who runs away from school. They were concerned lest Hashem give them more commandments.

Rabbi Nosson Tzvi Finkel zt”l, the Alter of Slabodka, (sefer Ohr Hatzafon pages 34-36) asks a profound question. When the Jews travelled through the desert they stopped numerous times. How did they determine when to travel and when to rest? They were guided by Hashem (Bamidbar 9:18). The miraculous Cloud that surrounded them would stand up like a beam. Then they blew two silver trumpets. At this point, the Jews realized that it was time to travel. When the Jews left Mount Sinai, they did so only after Hashem signaled them with the Cloud. They did not leave on their own. Furthermore, they were leaving to do a mitzvah, to enter Eretz Yisroel to live.

If the Jews were following Hashem’s directive to quickly bring them into Eretz Yisroel, what did they do wrong?  Why are they compared to children running away from school? Why was this such a terrible punishment that required Hashem to remove psukim that were elsewhere in the Torah, and put them here, out of place?

The Alter says that obviously there was NOTHING wrong with the Jews physically leaving Har Sinai. However, in the depths of their hearts they did not feel the pain of separation, of having to leave the place where they had learned the holy Torah. Even though they were leaving for the purpose of a mitzvah, to go to live in Eretz Yisroel, they still should have felt twinges of pain that they had to leave such a special place, Mt. Sinai, where they learned Torah.

Interestingly, the Jews behaved in the opposite manner after they crossed the Red Sea. Moshe had to tell the Jews, against their will, that they had to move on. (Rashi Shmos 15). The Egyptians had adorned their horses with ornaments of gold, silver, and precious stones. The wealth at the sea was greater than the wealth that the Jews had received from the Egyptians in Egypt. The Jews were on an intensely high spiritual level, perceiving Hashems holiness more so than the great prophet Yechezkel. They were not interested in wealth for wealth’s sake.  Rather, they wanted to fulfill Hashem’s promise to our forefather Avraham that the Jews would leave with great wealth. When it was time to leave Moshe had to stop them, against their will, from performing this mitzvah. The Jews should have felt the same way after receiving the Torah. They should have felt a stronger connection to this special place. Even though they were going to do the mitzvah of living in Eretz Yisroel, they should have demurred, necessitating Moshe to have to force them to leave.

This sin does not seem to have been so serious. They simply were not on the high level of feeling the attachment to Sinai. Yet, our rabbis says that this was considered as serious as was the next sin, which was very serious and for which they received a harsh punishment.

 When one must leave a place where one has learned Torah, he should feel a strong connection to it. He should feel that difficulty of the separation.

Ben Yehoyada has a different approach. He wonders why it would have been so bad if both sins were written with one following the other, without a separation in between. Furthermore, there was a 3rd sin which occurred right after the Jews complained to Hashem. The mixed multitude of nations that joined the Jewish People when they left Egypt sinned and caused the rest of the Jewish People to follow suit. Ramban says that they lacked nothing in the wilderness, for they had plenty of manna which could have tasted like different kinds of delicacies. Furthermore, they had many animals. Yet they complained to Hashem to give them meat!?  This complaint was a serious sin. Yet, why were no psukim written to separate these last two sins. Ben Yehoyada answers that the two sins that had occurred later, resulted from their first sin. Had the Jewish People maintained their close connection to the Torah, the two other sins would not have occurred. The Torah would have protected them from sin. Because they turned away from it, they lost that protection.

This is an important message to all, especially to students upon the advent of the summer vacation. It is important to feel the strong connection to Torah. Even if our bodies are not in school or in the beis medrash, where we had learned Torah during the year,

our minds should always feel the close connection to Torah. That will afford us protection from sins.

 

Parshas Bamidbar – Who Supported Whom?!

Parshas Bamidbar

Who Supported Whom?!

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“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 Matos-Masei: I Can Read Your Mind!

Parshas Matos-Masei

I Can Read Your Mind!

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“We have therefore brought an offering for Hashem Any man who found a gold article—an anklet or a bracelet, a ring, earring or clasp [has dedicated it for Hashem] to atone for ourselves before Hashem.” (Bamidbar 31:50)

I remember reading the following story: There was excitement in the small village when they heard that the king would be visiting them in a week. In preparation for the king’s visit the town elders decided to fill a giant barrel with wine and present it to the king upon his arrival. Where were they going to get so much wine to fill the giant barrel? They decided that each family of the town would bring one bottle filled with wine and pour it into the giant barrel. This way the barrel would fill with wine. They placed a giant barrel in the center of the town with a ladder reaching to the top. Every day people lined up to pour their bottle of wine into the barrel. The day finally arrived, and the king visited the town. The people were so excited to present the king with this wonderful gift. The king was shown the barrel and was given a kingly goblet. They filled his goblet with wine from the giant barrel. The townspeople were shocked by the look on the king’s face as he drank the wine. The king was obviously very unhappy. When he was asked why he was so unhappy he said that his goblet was filled with water! It turns out that every family in the village had the same thought. Wine was expensive. Each family thought to themselves that if they would pour in water instead of wine then no one would notice. After all, who would notice a difference in taste if there was only one bottle of water in the entire barrel of wine. The problem was that everyone in the town made the same calculation and so no one poured in wine but rather water instead. All the villagers were embarrassed in front of the king.

Balak, king of Moav, hired Bilaam to curse the Jewish People. Hashem did not allow Bilaam to succeed. Bilaam, still wanting to harm the Jews, advised Balak of a very detailed and conniving plan to cause Hashem to punish the Jews. Balak followed the plan and succeeded in enticing many Jews to immorality and idol worship. Sadly, this resulted in the death of 24,000 Jews. Hashem told Moshe Rabbeinu to avenge the deaths of the Jews by going to war against the Midianites (Bamidbar 31:2). The Ohr HaChaim says (Bamidbar 31:3) that although the Midianite army was large, Moshe only sent 12,000 soldiers to battle. The pasuk (Bamidbar 31:3) says that Moshe chose אֲנָֹשִים, men, to be soldiers. Rashi says that these men were tzadikim, righteous men. The Sifsei Chachamim explains that Rashi learns this from the seemingly extra word, אֲנָֹשִים. Obviously, it was men and not women who went to war. Thus, the word אֲנָֹשִים refers to righteous men. Gur Aryeh says that these men were G-D fearing. Ohr HaChaim says that these men did not harbor sinful thoughts when the Midianite women were first sent to entice the Jewish men. The Ksav Sofer says that Moshe chose tzadikim who had spent their lives working to defeat their yetzer hara. Moshe wanted them to fight totally for the honor of Hashem. Moshe did not want them to think that they were fighting because of a personal agenda to avenge the Jews who were killed. The Jews fought victoriously and killed all the Midianite males as well as their 5 kings. They also took booty. Any item that may have touched a dead body had to be purified. “Every cloth, every article of skin, everything made of goats’ hair, and every object of wood” (Bamidbar 31:20) had to be purified.

Hashem commanded the Jews to also purify all metal utensils, that they took as booty, (Bamidbar 31:23) via the process called hagalah. Rashi explains that anything non-kosher which had been absorbed in the metal utensils had to be expunged in the same manner as it had been absorbed. Thus, any vessel which had been used for cooking with hot water, was cleansed through hot water. Any vessel which had been used for roasting over a flame, was cleansed by making it white hot in a flame.

The Ramban, Da’as Zekanim, and many commentators wonder why the mitzvah of hagalah was first commanded now, after the battle with Midian. Why wasn’t it taught after the previous battles with Sichon and Og. Different answers are given. The Kotzker Rebbe, Rabbi Menachem Mendel of Kotzk,(as quoted in Iturei Torah by Aharon Yaakov Greenberg) says that the wars against Sichon and Og did not defile the minds of the Jews. Mizrachi & Chizkuni (Bamidbar 25:18) say that, on the other hand, the Midianites did contaminate the minds of the Jews by sending their wives and daughters to entice the Jews to sin. Therefore, a new mitzvah of hagalah was commanded now. It sent a message that the Jews should expunge that which had been absorbed by them; they should cleanse the impure thoughts in their minds. This fits in with what Rabbi Menachem Mendel of Kotzk says about an earlier pasuk (Bamidbar 31:21). The pasuk says, “וַיֹּ֨אמֶר אֶלְעָזָ֤ר הַכֹּהֵן֙ אֶלאַנְשֵׁ֣י הַצָּבָ֔א הַבָּאִ֖ים לַמִּלְחָמָ֑ה ”. Elazar the kohain gave a message to the soldiers who had returned from the war with Midian. Yet, the pasuk says, “Elazar the kohain said to the soldiers who came to the war…”. Why does the pasuk say that the soldiers came to the war if they had already returned? Rabbi Menachem Mendel of Kotzk answers that Elazar the kohain told the soldiers to expunge the vessels from the impurity that had been absorbed. Similarly, Elazar was telling them that now they were entering into a new war, with their evil inclination. They had to remove any inappropriate thoughts that may have entered their minds from seeing the Midianite women during and after the battle. Similarly, after the battle, the officers of the Jewish army brought offerings to Hashem from the gold that they had captured during the war. Rashi (Bamidbar 31:50) says that the offering of the gold was to atone for the impure thoughts that their hearts had entertained for the daughters of Midian. Chidushei HaRim says (as quoted in Iturei Torah by Aharon Yaakov Greenberg) that when the Jewish officers heard the command to do hagalah, they took it as a lesson for themselves. Even a vessel that was totally clean and that was permitted to be used, still had to be cleansed from the impurities within it. The officers learned a lesson from this, that they, themselves, needed atonement for impure thoughts even though their thoughts did not result in any act of sinning. They understood that the impure thoughts, in and of themselves, were actually sins that required repentance.

We learn two very important lessons. First, each Jew is like a holy vessel. Even our thoughts must be pure and holy. Also, the allure of the yetzer hara is very strong as it attempts to sully our thoughts. The Jewish soldiers were tzadikim, people who had worked on conquering their yetzer hara, and limiting their physical needs and desires. Yet, the yetzer hara was still able to cause them to think unholy thoughts.  Therefore, they had to bring offerings to atone for their impure thoughts.

The yetzer hara is constantly “attacking” us. If he can’t get us to commit sinful acts, he will try to contaminate our thoughts. We must constantly be on our guard and defend ourselves from the yetzer hara. The best defenses are to avoid looking at anything inappropriate and to learn Torah and study mussar, which helps us to improve and refine our character traits.

 

Parshas Chukas: Who Would Have Thought The Broken Bottle Could Be So Powerful?!

Parshas Chukas

Who Would Have Thought The Broken Bottle Could Be So Powerful?!

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“This is the law [regarding] a person [אָדָם] who dies in a tent; anyone who enters the tent and everything that is in the tent shall be unclean for seven days.” (Bamidbar 19:14)

More than 100 years ago, a poverty-stricken rabbi from Jerusalem went to Italy to raise funds for his family. After his boat docked on a Friday morning, he started walking, hoping he would find a Jewish neighborhood. A horse-drawn carriage drew alongside him and stopped. It turned out that the rider in the wagon was a very wealthy Jew. He greeted the rabbi warmly and invited him to his home for Shabbos. At the Shabbos seudah, the rabbi was flabbergasted by his host’s enormous wealth. Gazing at the breakfront which was full of crystal, silver, and gold, the rabbi noticed a broken glass flask. It was so out of place that the rabbi asked why the flask was placed there. The wealthy man then told his story. He had grown up in Amsterdam. When he was a teenager, his grandfather, who was in failing health, had asked him to come to Italy to help in his store. Soon after, his grandfather died. He loved the business and became very successful and very wealthy. He became so involved in his business that, little by little, he slid away from Judaism. One day, he was walking and heard a Jewish child scream. The child couldn’t stop crying and repeating, “What will I tell my father?”  Apparently, the little boy was very poor. His father had saved a few coins to purchase a jar of olive oil for the Chanukah menorah. The child made the purchase but not bring it home right away. In the interim, the jar fell and broke, and the olive oil spilled out. The wealthy man took the little boy back to the store and bought him a new jar of olive oil. Afterwards, he felt haunted by the boy’s words, “What will I tell my father?” He thought to himself, what would he tell his Father in heaven after 120 years. He had drifted so far from Judaism, what could he say to Hashem?  Thereupon, he gathered up the broken glass of the flask and brought it home. That night, to the surprise of his family, he lit a Chanukah candle. One thing led to another, and he eventually he became an observant Jew, teaching his family along the way. After hearing the story, the rabbi understood why that broken flask had a position of prominence in the breakfront. It was instrumental in re-igniting the pintele yid, the spark that is in every Jewish soul. (Echoes of the Maggid by Rabbi Paysach Krohn)

In the time of the prophet Yirmiyahu, the Jewish People served idols. Hashem asked Yirmiyahu to exhort the Jews to repent (Yirmiyahu 2:2-3). Rashi and Radak say that Hashem desired to shower the Jews with compassion because Hashem remembered the kindness of their forefathers, in following Hashem into the barren desert after leaving Egypt. The Jews showed their faith in Hashem by following Moshe and Aharon into a desert without provisions.

Although the Jews were serving idols, they were still called “holy to Hashem” (Yirmiyahu 2:3). Rashi says that the Jews are considered holy like Terumah, the first fruits of Hashem’s harvest. Radak adds that the Jewish People are compared to the first of the harvest before the Omer, which is forbidden to eat. Whoever eats it is liable. Even when Jews sin and are punished for their sins, the nations who harm them are punished because they are harming Hashem’s “first fruits”.

The Yalkut Shimoni (Yirmiyahu, 265) adds that even during Yirmiyahu’s time, when the Jews were serving idols, Hashem, nonetheless, called them, “בְּנִי”, “my son”.

In the Midrash Shocher Tov (Tehillim 14:4) we see that even when we are at our low point, we are considered holy to Hashem. During the destruction of the Beis HaMikdash, when the Babylonians ate the holy meat that was left from our korbanos and ate the lechem hapanim, the 12 loaves of holy bread, the Jews were at a very low point. Yet, they were still called “holy to Hashem”.

It says in this week’s parsha, “When a person dies in a tent, whoever enters the tent and whoever is in the tent shall be impure for seven days.” (Bamidbar19-14)

The Ohr HaChaim HaKadosh zt”l quotes the Talmud (Bava Metzia 114A). The rabbis taught that the description,”אָדָם ”, “a person” [who dies in a tent] only applies to Jews. The Torah, therefore, teaches that only the dead bodies of Jews are capable of conferring ritual impurity on people who are under the same roof; the dead bodies of Gentiles are not able to have that effect on anyone under the same roof with them. What is the reason for that? Only people who have been given the Torah have absorbed the kind of sanctity during their lifetime which attracts the spiritually negative influences, to their remains.

Even when a Jew sins, he is stilled beloved by Hashem as a child is to his father. He has inherited within him, genetically, a faith in Hashem, as his forefathers had when they followed Hashem into the desert without knowing how they would obtain food. Furthermore, because each Jew received the Torah at Har Sinai, each Jew is a holy person.

We must view every single Jew with love, as each Jew is holy and special to Hashem!

 

Parshas Korach: Women Are Better Than Men At this!

Parshas Korach

Women Are Better Than Men At this!

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“The entire congregation of Bnei Yisroel complained…against Moshe and Aharon, saying: “You have killed the people of Hashem” (Bamidbar 17:6)

A pregnant Temma was very excited as she headed to her doctor’s appointment. She was looking forward to hearing good news about her baby. The doctor listened to the heartbeat of the fetus and told Temma that she was going to give birth to twins. Now Temma was doubly excited! The doctor sent Temma for an ultrasound. The ultrasound confirmed that Temma was having twins. However, it showed that one baby would be born healthy while the other would be born physically and mentally deficient. Temma was devastated! She went for a second opinion which only confirmed the first one. When the Jewish, but irreligious, doctor saw Temma’s tears, he said to her, “You are lucky that you are religious because you know how to pray.” Temma and her husband spent the rest of the pregnancy davening intensely. Her tefillos did help. Although the second twin was born physically disabled, it was not mentally disabled. The author concludes,”As frum Jews who are brought up davening from a young age, we often don’t appreciate the concept of Tefillah enough. We often think of it as a burden. It took an irreligious doctor to make Temma realize what a powerful tool tefillah can be.” (Sparks of Majesty by Genendel Krohn)

Rav Yeshaya Bordecky was on a boat that capsized. He was thrown into the water with his two young children. He held onto his children and began swimming to a nearby shore. It was exhausting work. Soon Rav Yeshaya realized that he did not have the strength to continue. The only way he would be able to save himself and one of his children would be to let go of the second child, leaving her to drown. He pushed himself a little more, but then had no choice. He started letting go of one of his children. The child screamed and pleaded, ‘Tatty, don’t let go!” The painful cry pierced Rav Yeshaya’s soul. He grabbed his daughter and finding strength which he had not known that he had, swam to shore, saving both children. (In the Spirit of the Maggid by Rabbi Paysach Krohn)

The Talmud (Berachos 32B) says, “If one davens and is not answered, let him reinforce himself and daven again.” Prayer comes from the depths of our hearts. Often, we can “dig deeper and deeper”, more than we ever thought was possible. That type of prayer is much more powerful.

Korach was a very prestigious person. He instigated a terrible machlokes, quarrel, with Moshe Rabbeinu. He claimed that Moshe was making some things up on his own and pretending that Hashem had said them. He falsely said that Moshe had made certain leadership appointments on his own, and not by the direction of Hashem. Undermining Moshe Rabbeinu was a very serious action. It was undermining all the teachings that Hashem had instructed Moshe to teach. Korach persuaded many others to join his rebellion. In addition, 250 of Korach’s followers felt that they deserved to be the kohain gadol instead of Aharon HaKohain.  Moshe told them that there could only be one kohain gadol. As a test to see which one person Hashem already chose to be the kohain gadol, Moshe told the 250 men, as well as Korach and Aharon Hakohain, to offer the ketores sacrifice. He explained that only the kohain gadol was permitted to offer that sacrifice. Anyone else who offered that sacrifice would perish. They chose to offer the sacrifice. Korach and his followers were punished for their role in this terrible machlokes. They and all their possessions were swallowed by the earth. Then, a fire came from Hashem and burned the 250 men. The Jewish people understood why Korach and his other followers had to be punished. However, they were upset that the 250 men were burned since they brought the sacrifice with sincerity. “The entire congregation of Bnei Yisroel complained…against Moshe and Aharon, saying: “You have killed the people of Hashem” (Bamidbar 17:6). Targum Onkelos explains that the Jewish People complained that Moshe and Aharon had caused those deaths.

 

Rav Moshe Feinstein zt”l asks, How could the Jewish People think that Moshe and Aharon caused the deaths of the 250 men? The men were warned numerous times what the consequences would be. The Riva explains that Moshe gave them ample warning. He clearly told them that only one person would survive this test. Only the individual whom Hashem had already chosen to be the kohain gadol would survive this test. Rashi (Bamidbar 17:2) says that these 250 men were negligent and careless about their lives. That is why the pasuk (Bamidbar 17:3) says that they “sinned with their lives”.

Rav Moshe Feinstein zt”l (Derash Moshe) answers that the Jewish People felt that the memory of this machlokes, this rebellion started by Korach would fade in time, by the next generation. The next generation would know about the miracles that Moshe had performed to quelch this rebellion. They would have total faith In Moshe and would realize that Korach’s position had no merit. Based on this thinking, the Jewish People felt that Moshe should have davened to Hashem to spare the 250 men. They said to Moshe, “You have killed the people of Hashem” because Moshe did not daven for their survival. The Jewish People’s evaluation was erroneous. Hashem knew the power and influence that machlokes could have. This is evidenced by the fact that we are still in galus from the destruction of the Bais Hamikdash which resulted from sinas chinam, baseless hatred, which stemmed from machlokes. Hashem knew that these men had to die to stop the influence of machlokes.

According to Rav Moshe Feinstein ztl”’s explanation, the Jewish People felt that Moshe had caused the deaths of the 250 men because he did not daven for them!! Wow! They felt that Moshe’s not davening was considered as if he had caused their deaths!

How many people do we know who need our tefillos? We must daven for them!

 

Women have a special power of tefillah, moreso than men. Rav Henach Leibowitz zt”l cited the following from our sages: King Yoshiyahu was a very big Tzadik. He encouraged and succeeded in bringing almost the entire Jewish People to teshuvah. He destroyed all the idols and evils done by his predecessor, King Menashe. King Yoshiyahu had hoped that his actions would avert the destruction of the Beis Hamikdash. The only thing that was still needed was tefillah. King Yoshiyahu sent an emissary to one of the prophets at that time, to daven to avert the destruction. Yirmiyahu was the leading navi at that time. He dearly loved the Jewish People and would certainly have davened with totality of heart for them. Yet, he was not the prophet that King Yoshiyahu sent for. Rather, he sent the message to the prophetess Chulda. Why? The Rav Henach Leibowitz zt”l explained that a woman has more compassion and mercy in her heart than a man. Therefore King Yoshiyahu felt that her prayer would be more successful.

A woman’s heartfelt tefillah has greater depth and can accomplish more than that of a man.

We all have an obligation to daven for those in need!

Even moreso, women who have a greater power of prayer, should daven for those in need.

 

Parshas Shelach: Just Imagine…!

Parshas Shelach

Just Imagine…!

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A poor person was invited to a meal at a wealthy man’s house. When all the guests were finished with their first course, the rich man rang a bell. Almost at once, waiters came in to remove the dishes and bring in the next course. The poor man was amazed. He had never seen anything like that before. After the second course was completed, the host again rang the bell, and again the waiters removed the plates and brought yet more food. The poor man was so impressed that he purchased a similar bell for his own house. He returned home very excited! He told his wife. “We are going to have unlimited food and waiters. Wait until you see what I brought home!” He immediately placed the bell on the table and told his family and friends to take their regular seats. He then rang the bell with confidence. He waited for a waiter to walk in—but nothing happened! “I don’t understand it! When the rich man rang the bell, all the food was served!” The next day he returned the bell to the store that he purchased it in. “The bell you sold me is useless. I did not get a response when I rang it.” The obvious reason nothing happened, says the Dubno Maggid, is because there was neither a waiter nor food prepared in the next room. Preparation was necessary for the bell to accomplish anything. In some ways many of us are like this man, continues the Dubno Maggid. For example, the Torah says if we look at our tzitzis, we will be reminded to perform all of Hashem’s mitzvos.  There are many people, though, who can look at a pair of tzitzis and not be reminded of anything. Only if one studies and understands how the tzitzis represent the 613 mitzvos, and studies what the 613 mitzvos are, can one appreciate what his viewing of the tzitzis should accomplish. Merely to look them without any preparation is like ringing a bell without having arranged for anyone to respond.

Rav Chaim Pinchas Scheinberg zt”l was known to wear as many as 175 pairs of tzitzis at the same time. Once, when Rav Sheinberg was fundraising in Florida, a woman approached him. Her son was not on the correct Jewish path. She thought that if her son wore a pair of Rav Scheinberg’s tzitzis, perhaps it would reignite the spark of Yiddishkeit within her son. Rav Scheinberg’s son, who was assisting him, told the woman that she could have a pair of tzitzis if she would donate one thousand dollars to the yeshivah. [He had a very good reason to ask for that, as we will soon see]. Rav Chaim Pinchas Scheinberg told the woman that he also wanted to see her son personally. He told the son, “Your mother just gave a thousand dollars because she cares about you so much, and I don’t want your tzitzis to be sitting in a drawer. I want you to promise me that you will wear these tzitzis for one minute a day—that’s it.” The son could not say no. He ended up wearing the tzitzis for more than a minute a day. The tzitzis had such an effect on him that after six months of wearing them, he went to learn Torah in Yeshiva Ohr Somayach. This all came about from one minute of wearing tzitzis.

When you visualize a certain situation in your mind and then imagine how you would react to it, it helps to prepare you, should that situation occur.   Visual imagery is a very beneficial tool in strengthening ourselves to perform mitzvos and to stave off the yetzer hara.

There is a fascinating story in Sefer Shmuel l (Shmuel 1 17:33-37). Before King Dovid became king, as a young lad, he volunteered to King Shaul that he would represent the Jewish People to fight against the Plishtim’s giant, Goliath. King Shaul was skeptical since Dovid was untrained while Goliath was a seasoned warrior. Dovid replied that Hashem had shown him previously, that he was capable. Dovid was a shepherd. Once, a lion and a bear appeared simultaneously. One of them carried off a lamb from the flock that Dovid was watching. Dovid then killed both the bear and lion with his bare hands. Dovid felt that this was a sign from Hashem that he would also be capable of fighting against Goliath. King Shaul agreed and let Dovid go to battle. Dovid beat Goliath. The Vilna Gaon says that Dovid realized that a miracle had occurred through this sheep. Therefore, he slaughtered the sheep and made a garment of its skin. He always wore that garment to remember the miracle that Hashem had performed for him. Dovid used this imagery to constantly remember Hashem’s kindness to him.

The Torah says (Bamidbar 15:39) that you should look at the tzitzis that you are wearing. This will in turn help you remember the mitzvos and then you will be able to fulfill them.

HaKsav VeHaKabalah explains that the pasuk doesn’t literally mean that looking at the tztzis will help you remember the mitzvos. Rather, it means thinking about the tzitzis intently and with intensity.

Rebbe said in Pirkei Avos (2:1) that if we contemplate and visualize three things in our minds then we will not sin. We should envision what is above us — a seeing eye and a hearing ear and that all our deeds are recorded. Rabbeinu Yona says that these three things are the same one idea. If we have an awareness that Hashem knows and remembers all that we do, then we won’t sin. If it is all one idea, why did Rebbe mention all three? The answer is that if we visualize each one separately, it will have a stronger impact on our actions and help protect us from sin.

Rabbeinu Bachya, the Or HaChaim, and others say that the pasuk does mean that you should have an actual visual reminder. You should look at your tzitzis. The visual impact of seeing tzitzis triggers your memory which, in turn, leads to the performance of the commandments. It is also a reminder that you are Hashem’s servant and that you should not allow your eyes and heart to bring you to sin.

Fulfilling the mitzvah of tzitzis only costs a few dollars, yet its impact is priceless! One can use both visual imagery as well as actual sight of an object to strengthen oneself to perform mitzvos and come closer to Hashem.

 

Parshas Beha’aloscha: Hurdle to Greatness!

Parshas Beha’aloscha

Hurdle to Greatness!

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“It sometimes happened that the Cloud was [there] [but] from evening until morning, and then the Cloud rose in the morning, and they traveled; or [the Cloud was there] for a day and a night and the Cloud was lifted, and they traveled.” (Bamidbar 9:21)

A student of the Chozeh of Lublin once davened to Hashem, asking that he earn his weekly livelihood early in the week. Then he would have the peace of mind to learn Torah the rest of the week. The Chozeh told him that, of course Hashem could provide his livelihood earlier in the week. However, that may not be what Hashem wanted. Hashem wanted this student to be able to learn Torah and do mitzvos under less than desirable conditions. His Torah learning and his mitzvos, when done under the trying conditions, were more holy and more pleasing to Hashem. “Maybe Hashem has more satisfaction in how you overcome your burdens and create light in the midst of darkness.” (The Pirkei Avos Treasury by Rabbi Moshe Lieber)

After leaving Egypt, the Jewish People traversed the desert. Hashem guided them with a Pillar of Cloud during the day and a Pillar of Fire at night. Whenever the Cloud rose from the Mishkan, it indicated that it was time to leave. Then the Jews packed their belongings and left. The Bekhor Shor says that Hashem did not inconvenience the people by making them break camp at night. However, sometimes the Cloud signaled to the Jews to leave after one day, sometimes after a month, and sometimes after a year. The Sforno says that it was impossible to predict with any degree of probability how long they would stay in one location. Sometimes the Jewish People arrived at a location, unpacked, and then had to leave hours later. The Ramban says that sometimes they arrived at an unpleasant place to camp. They wanted to leave right away but the Pillar of Cloud did not move for a long time. Other times, they came to a beautiful site. They wanted to remain there for a long time. They would unpack and settle in. However, the very next morning, the Pillar of Cloud rose, indicating that they had to leave. They had to repack all their belongings and continue traveling. The Ramban says that this was very bothersome.

What was Hashem’s purpose in doing this? Why was the trip through the desert so difficult, as the Jewish People never knew how long they would be remaining in one place?

Rav Eliyahu Dessler zt”l in Michtav m’Eliyahu explains that Hashem may have done this to teach the Jewish People a very important lesson. Learning Torah and doing mitzvos should not depend on external conditions.

One is apt to say, “If Only”. “If I only had a little-more free time, then I would learn Torah. If only I didn’t have to go to my job early in the morning, then I would be able to daven with a minyan or then I would be able to daven slower, with more concentration. Or if only I didn’t have to work so hard to earn a living, worry so much about my children, be busy with homework, be busy with shidduchim, or be busy with medical troubles, then I would do so much more.”

Life is never perfect. It is full of disturbances and challenges.

That is what Hashem was teaching us with the unpredictable travels in the desert. Life in the desert was not easy at times. However, Jewish life does not depend on conditions improving. A Jew must learn Torah and do mitzvos under all conditions, even difficult ones. One can’t wait until he gets comfortable before learning Torah or doing other mitzvos.       (based on Rabbi Yissocher Frand, Rabbi Frand on the Parasha)

It says in Pirkei Avos (2:5), “Don’t say ‘When I am free then I will learn’, for perhaps you will not become free.” One should never postpone learning Torah to a more opportune moment, for that moment may never come.

“I don’t know how, but someone had managed to smuggle in a pair of tefillin by bribing a kapo with dozens of bread and margarine rations. I only know that every morning many of us rose before the call-up to perform this mitzvah….  Jews who did not know each other, who perhaps did not even speak the same language, met each morning at dawn, exposed themselves to nameless dangers for the sake of doing this mitzvah.” (Professor Eli Wiesel, in a 1982 article)

A Jew must learn Torah and do mitzvos under all conditions, even difficult ones. Mitzvos done in trying circumstances give Hashem even more pleasure than those done when all is calm. We have the opportunity, to achieve greatness and holiness when we do mitzvos despite our challenges.

 

Parshas Naso: Open the Faucet and Receive the Flow of Mercy!

Parshas Naso

Open the Faucet and Receive the Flow of Mercy!

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“They shall confess the sins which they committed and return the principal amount [of the object] of his guilt and add one fifth to that amount….” (Bamidbar 5:7)

The Jacoby’s were planning on celebrating sheva brachos that evening, in the yard that they shared with their neighbor. Mr. Jacoby asked his neighbor, Mr. Leibowitz, for permission to plug loudspeakers and lights into his electric outlets. Mr. Leibowitz graciously agreed. A few hours later, the sheva brachos began. At midnight, the festivities were still going strong. The music, singing, and speeches were amplified loudly by the loudspeakers. Finally, Mr. Leibowitz called Mr. Jacoby, asking him to please stop using the loudspeakers, since it was so late. Mr. Jacoby assured him that that the party would soon be over. A little while later, the loudspeakers were still booming. Mrs. Leibowitz suggested to her husband, “Why not just unplug their extension cord?” Mr. Leibowitz realized that, indeed, that would be the simplest solution since the electricity for the loudspeakers was coming from his own outlet. As he went to pull the cord, he looked outside. Just then, he saw that the men were dancing around the chosson. Everyone was smiling and happy. Mr. Leibowitz hesitated. How would the chosson, kallah, and their guests feel if the sheva brachos suddenly turned dark. He decided not to interrupt the festivities and did not unplug the electricity. (Tomer Devorah by Rabbi Moshe Cordovero adapted by Rabbi Shmuel Meir Riachi)

The mitzvah of viduy, confessing one’s sins, is the foundation of repentance for every sin. In that case, why is it specifically written in this pasuk which talks about repentance for the sin of theft? The Chidushei HaRim zt”l answers, that every sin which we do, has, within it, an aspect of theft. How so? Hashem gave us life to fulfill His will. When we use our lives and abilities to sin against Hashem, we are in effect stealing from Hashem. Therefore, it is appropriate to write viduy in the pasuk discussing theft. (Quoted in Iturei Torah by Aharon Yaakov Greenberg) 

The Midrash (Bereishis 33:3) tells of a time when there was a drought. The prayers of the tzaddikim did not bring relief. A simple act of kindness, performed by one ordinary person, was the final act that rescued everyone from starvation. Rabbi Tanchuma understood that mercy practiced in our world awakens corresponding mercy in heaven which then flows down to us. And that is why the famine ended.

After the sin of the golden calf, Moshe prayed to Hashem who forgave the Jewish People for it. After his supplications were accepted, Moses felt that it was an auspicious moment to ask Hashem to grant the Jewish people a way to obtain mercy, should they fall and sin again, in the future. Hashem revealed the Thirteen Attributes of Mercy with which Hashem conducts the world.

The Talmud (Rosh Hashana 17B) quotes Rabbi Yehudah who says that “a covenant was established regarding the Thirteen Attributes of Mercy that they will never be returned empty-handed.”

 The Talmud (Shabbos 133B) brings the pasuk, “This is my G-D and I will glorify Him.” (Shmos 15:2). Abba Shaul says, “Ve’anveihu” (“and I will glorify Him”) should be interpreted as if it were written in two words: Ani vaHu, me and Him [Hashem]. We should emulate Hashem’s ways. Just as Hashem is compassionate and merciful, so too should we be compassionate and merciful.

When we copy Hashem’s ways and transform our feelings into mercy, we awaken mercy in heaven, bringing a flow of blessing upon us.

Sefer Tomer Devorah teaches us how to emulate Hashem’s Thirteen Attributes which are hinted to in Neviim, sefer Micah (7: 18-20). “Who is a G-D like You, who pardons iniquity, and forgives the transgression of the remnant of his heritage? He does not maintain his anger forever, because He delights in mercy.”

The Tomer Devorah says that the first of the Thirteen Attributes of mercy is that Hashem bears insult. At the very time that a person sins against Hashem, Hashem still allows that person life and movement of his limbs. The very limbs that are sinning against Hashem! Hashem bears the affront while still supplying the sinner the ability to sin against Him. Hashem’s patience is beyond description!

Although it is not always easy, we are supposed to copy this characteristic of Hashem. Even if we are insulted, we should not withhold our goodness and kindness to the very one who harms us. We should do so even if we constantly do favors for a person, and he displays such ingratitude by using the same favors to harm us.

When we ignore insults and emulate Hashem’s trait of forbearance and kindness,

we bring a flow of mercy from heaven to us and to our world!