Category Archives: Sefer Bamidbar

Parshas Beha’aloscha: Tick Tock, Tick Tock

Parshas Beha’aloscha

Tick Tock, Tick Tock

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“The day is short, there is much work to do, the workers are lazy, the reward is great, and the Master of the house is pressing.” (Pirkei Avos 2:20)

A woman had become the millionth customer at the local grocery chain. Her prize was that she was given 15 minutes of free shopping. Anything that she could grab and put in a cart would be hers. On the day that she was told to come, she came prepared. She wore special running shoes and had a map of the store and aisles attached to a cap on her head. She planned her route and planned how she would utilize multiple shopping carts. Every second counted and she wanted to maximize her time to the fullest. (Rabbi Dovid Rosenfeld on Torah.org quoting Rabbi Zev Leff, Rav of Moshav Mattisyahu, Israel)

Pirkei Avos (2:20) quotes Rabbi Tarfon who says, “The day is short, there is much work to do, the workers are lazy, the reward is great, and the Master of the house is pressing.”

Rabbi Tarfon is saying that life is short and there is much to be done. Few of us live our days with a sense of urgency, despite the great rewards for our accomplishments. There are many distractions that take away our energy and our time. Some distractions are important to allow us to recharge and to allow us some relaxation to help cope with life’s challenges. However, those diversions should not become our main focus in life. We must stop to think of why Hashem created us. Was it to earn more and more money, buy multiple houses and cars, go on numerous vacations, and spend hours following sports? Again, some of that is important but should that be our main focus? Hashem put us in the world to accomplish certain things. Hashem promises us great and everlasting rewards for the accomplishments that Hashem specifies.  Learning Torah and performing mitzvos is our true mission in life for which we receive eternal rewards. In addition, we become happier and better people through the Torah that we learn and the mitzvos that we do.  The less time that we spend on distractions and the more time and energy that we invest into learning Torah and doing mitzvos, the more eternal reward we will receive and the happier we will feel.

Midrash Rabba (Shmos 47:7) quotes an analogy of a king who gave his servant 24 hours to count gold coins in his treasury. The king told his servant that he may keep all the coins that he counted. During that time, the servant had no desire to eat or drink. When the servant got tired and wanted to go to sleep, he told himself that for every minute that he would sleep he would lose the opportunity to count more gold coins. Similarly, during the 40 days and 40 nights that Hashem taught Moshe the Torah on Har Sinai, Moshe did not eat or drink. Obviously, this was a miracle. Even when Moshe was tired and wanted to sleep, Moshe told himself that he could not miss this golden opportunity. Hashem had given him a set time of 40 days and 40 nights and Moshe did not want to waste this special opportunity of Hashem teaching him the Torah, even for one moment. Hashem miraculously made it possible for Moshe to manage without sleep for those 40 days and 40 nights.

Although our focus should be on learning Torah and doing mitzvos, it says in Mishlei (3:6), “בְּכָל דְרָכֶיךָ דָעֵיהוּ”, we should serve Hashem in all that we do. And it says in Pirkei Avos (2:12), “…let all your actions be for [the sake of] the name of Heaven.” Bartenura explains that Hashem considers even our mundane actions as mitzvos if we do them to help us serve Hashem better. For example, our sleeping and eating are considered mitzvos if our intention in doing them is to be alert or capable so we can serve Hashem better.

Rabbi Yissocher Frand (Torah.org) brings a similar idea from our parsha. The leviim were given tasks to assist the kohanim in the Mishkan and in the Beis HaMikdash. The Torah says that the leviim were tasked, …”from the age of twenty-five years and above.”   At the age of 50, the leviim retired from their more difficult tasks and only continued the easier ones (see Rashi pasuk 25). Rashi is bothered by a question. This pasuk infers that the leviim started working at age 25. Whereas in an earlier pasuk (Bamidbar 4:3) it says that they started at the age of 30. Isn’t that contradictory? Rashi answers that from the age of 25, the leviim learned the laws of what they were supposed to do. At the age of 30, they started doing the actual work. Rabbi Frand quotes an interesting question from the Shemen HaTov (volume 5). A kohain’s service in the Bais Hamikdash is seemingly much more intricate and involved than a levi’s service. Yet, the Torah does not mention that the kohanim have a training period to learn the laws before they do the different services. Why do the leviim have a 5-year training period whereas the kohanim have no training period?

The Shemen HaTov answers that a kohain can perform the Avodah, service, from the time that he is bar mitzvah until the time that he dies. He could be serving in the Bais Hamikdash for about sixty or seventy years. A levi’s service is only for twenty years. So Hashem gave him the training period in advance. When someone has such limited time to do the Avodah, he needs to know immediately what he needs to do. He needs to be totally prepared and ready to start promptly.  However, a kohain has potentially sixty or seventy years of service. Accordingly, Hashem incorporated the training period for the kohain within his years of service.

 

The levi had a limited time to do the Avodah. Thus, he needed five years of preparation so that when he began his service at age 30, he would know exactly what to do immediately. We, too, have limited time in this world. We need to be careful with the limited time that is available to us and maximize that time to do that which Hashem wants from us.

 

This is an important message for all who are privileged to learn Torah. Rabbi Frand says that however much time a day one can devote to learning, he should use productively. He should not waste that time. He should learn to his maximum potential for the maximum time that he has to learn.

 

 

Tick tock, tick tock. The clock that represents the years of our lives is ticking. We have a limited lifetime. We should choose to live productive and not wasteful lives. Hashem tells us that our main focus should be to learn Torah and perform mitzvos. The less time that we spend on distractions and the more time and energy that we invest into learning Torah and doing mitzvos, the more eternal reward we will receive and the happier we will feel.

Parshas Naso: Achoo! May Hashem Bless You!

Parshas Naso

Achoo! May Hashem Bless You!

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“Speak to Aharon and to his sons, saying; This is how you shall bless Bnei Yisroel, saying to them.” (Bamidbar 6:26)

In Eretz Yisroel as well as in many Sefardic shules outside Eretz Yisroel, the birchas kohanim is said every day. In Ashkenazic communities it is only recited on Yom Tov.   The kohanim bless Klal Yisroel that Hashem should bless us, protect us, deal kindly with us, show us favor, and grant us peace. What beautiful brachos!

I would like to share a few fascinating thoughts about these beautiful brachos.

The pasuk says, “Speak to Aharon and to his sons, saying, This, is how you shall bless Bnei Yisroel, saying to them.”  (Bamidbar 6:26). Why does the Torah adds the seemingly repetitive phrase, “saying to them”? Ohr HaChaim says that these brachos were not meant only for this one time. Rather, the kohanim were to “say to them”, to tell their children, to continue this practice of blessing Klal Yisroel for all generations.

The Dubno Maggid asks the same question.  He also asks that since the kohanim are davening to Hashem to bless Klal Yisroel, why don’t the kohanim face the aron and daven towards Hashem as the chazan always does when leading the tefillos? Why do the kohanim face the tzibur? The Dubno Maggid answers that the kohanim don’t need to turn towards Hashem to ask Hashem to bless the Jewish People. Hashem wants to bless us! Hashem wants to constantly show us kindness as it says in Micha (7:18), “because He delights in lovingkindness.” It is only because of our sins that we cannot always enjoy Hashem’s mercy. Therefore, the kohanim turn towards the tzibur, as if to say to us, that we should behave in a manner to become worthy of being blessed. Now we also understand the meaning of the extra words.  Hashem was telling the kohanim to “say to them”, to give this message to the tzibur. (The Magid of Dubno and His Parables by Benno Heinemann)

 

Rabbi Yissocher Frand (Torah.org) quotes Rabbi Dovid Zucker, a Rosh Kollel in Chicago, who gives another insight into the birchas kohanim. The last bracha of birchas kohanim is, “וְיָשֵׂם לְךָ שָׁלוֹם”, “And Hashem should give you peace”. The more common Hebrew word for the verb “to give” is “וְיִתֵּן”. Why does the Torah use the less common word “v’yasem”, which literally means “Hashem should place peace in you”?

We have the same unusual wording in the last bracha of Shmone Esrei. We ask Hashem, “sim shalom”, place peace, rather than “tain shalom”, give peace. Similarly, we conclude the evening Shmone Esrei with the words “shalom rav tasim.”, place a lot of peace on us. In all three places, the verb “place” is used instead of “give”. Why?

To answer this question, Rabbi Zucker quotes a comment from Rav Chaim Kanievsky zt”l. There are two ways of achieving peace when people are having an argument. One way is for both sides to make-up and return to their previous good relationship. Unfortunately, sometimes the divisiveness is so strong that the argument cannot be resolved. In such situations, the only way to have peace is by both parties separating from each other. This is what happened between Avram and Lot. Their shepherds had an argument. Avram suggested that the best plan was to separate. Lot agreed and that solution brought peace (Bereshis 13:9)  .

The Talmud (Temura 34A) discusses one of the jobs of the kohanim which was to remove some of the ashes from the mizbayach, altar, and place them on the ground near the mizbayach. The Torah says, “וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ”, the ashes are placed near the mizbayach. The Talmud explains that “they are placed” means that the ashes are gently put down and that all of them are put down. Thus, the connotation of the word “samo” means places it, all together.

Based on this definition, we can explain that the bracha of the birchas kohanim is that there should be the optimum type of peace in which both parties make up and are friends again. Similarly, in our Shmone Esrei we are asking Hashem to give us the optimum peace that enables us to be together as before!

The Rokeach says that the blessings of Parshas Bechukosai are all conditional, as implied by the word “Im”, “if” you will follow My laws. However, the blessings of birchas kohanim, are unconditional.

Another interesting question is that previously, in Parshas Shemini, Aharon the Kohain was told to bless the Jewish People (Vayikra 9:22). Rashi explains that the blessings that Aharon gave were the birchas kohanim. If so, then why wasn’t the text of the birchas kohanim written in Parshas Shmini instead of waiting to write them in our Parsha?

Rabbi Frand answers this question based on what he saw in the sefer Chikrei Lev, from Rabbi Label Hyman, z”l. Previously, the total number of Jews were counted by the method of the “half-shekel”.  In Sefer Bamidbar, for the first time the census counted individuals.  Every male from the ages of 20 to 60 went in front of Moshe and Aharon to provide their exact genealogy. The Leviim had their own special count, even more individualized. Each male was counted from the age of one month!

Furthermore, in Sefer Bamidbar, everyone was assigned a specific formation for camping and for traveling. Some were the first to travel and some were the last to travel. This could have led to fighting. People may have argued why he is first or why I am last? Even within the Tribe of Levi, various families had unique assignments. The families of Gershon, Kehas, and Merari each had different jobs assigned to them. That could have led to complaining. They may have complained why are we carrying the boards while they are carrying the holy aron? That’s not fair!  Boruch Hashem, they did NOT argue all the many years that they were in the desert. The only exception was when Korach and his followers complained.

Everyone getting specific, individualized instructions could have led to jealousy. Therefore, Hashem gave the mitzvah of birchas Kohanim to bless us, that we should always have the optimum level of peace between us.

May Hashem grant us peace, which is the vessel that holds all the blessings.

 

 

Parshas Bamidbar – You Can Be Just Like The Sun!

Parshas Bamidbar

You Can Be Just Like The Sun!

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“For [the tribe of] Gad, Elyasaf the son of De’uel.” (Vayikra 1:14) “The tribe of Gad, and the leader of the sons of Gad is Elyasaf the son of Re’uel.” (Vayikra 2:14)

Rabbi Yechezkiya Chaim Chizkiya Medini lived from 1834-1904. He is known by his encylopedic work, the Sdei Chemed. The Sdei Chemed is a 9-volume encyclopedia of topics in the Talmud and Jewish law. It contains the decisions and discussions of over1800 years! Rabbi Medini was able to write this amazing work due to his knowledge of all aspects of the Torah and his photographic memory.

 

Rabbi Yissocher Frand (Torah.org) brings a fascinating story about the Sdei Chemed. The Sdei Chemed once told his family that as a young man, his memory was not exceptional and was not photographic. However, after he did something very special, he felt spiritually elevated and suddenly got superhuman powers of intellect. What happened?

 

The Sdei Chemed was learning in a kollel. Another member of the kollel was very jealous of him and did something terrible. He bribed the Arab woman who cleaned the Beis Medrash to accuse the Sdei Chemed of engaging in inappropriate behavior with her. She accepted the bribe and made the claim. People believed her, and the Sdei Chemed suffered terrible shame and abuse such that he felt the need to leave the kollel and run away. The head of the kollel did not believe the woman and fired her, but that did not help the Sdei Chemed whose reputation was already ruined. A short time afterwards, when the bribe money ran out, the cleaning lady went to the Sdei Chemed to apologize. She offered to admit publicly that she had lied. That admission would restore the Sdei Chemed’s reputation. She only asked that the Sdei Chemed ask the head of the kollel to give her back her job, as she literally had nothing to eat. The Sdei Chemed was tempted to take her up on this offer and restore his reputation. However, he realized that if this woman would publicly confess and tell the full story, that would create a terrible chillul Hashem, desecration of Hashem’s name. The first chillul Hashem was bad enough, when he was accused of inappropriate behavior. Imagine how terrible this second chillul Hashem would be, when people would find out that another member of the kollel had stooped so low that he had paid money to slander a fellow Torah student! The Sdei Chemed decided not to do anything! He agreed to speak to the head of the kollel to try to get the Arab woman her job back, on the condition that she not confess anything. He didn’t want the truth to come out because of the terrible chillul Hashem that would ensue. The Sdei Chemed wrote that after that incident, he felt his mind open and he merited super intellectual ability! That enabled him to write his 9-volume, encylopedic sefer. Why did he merit this gift? It was because he kept quiet. He was willing to accept personal shame to protect Hashem’s name from shame!

 

In the parsha, Hashem told Moshe to take a census of the Jewish People. The nesiim, the heads of each tribe were together with Moshe during the count. Later in the parsha, the tribes were divided into groups of 3 and assigned the specific areas around the Mishkan in which they would camp during their travels in the desert. During the count, the nasi, the head, of the tribe of Gad is referred to as Elyasaf son of Deu’el (Bamidbar 1:14). Later, when the tribes were divided into groups, the nasi is referred to as Elyasaf son of Reu’el (2:14).

 

Rav Chaim Yosef Dovid Azulai zt”l, the Chida (in the name of Sefer Imrei Noam) explains the change in name. Dan was the Bilhah’s firstborn and Gad was Zilpah’s firstborn. The tribe of Dan was chosen to lead one of the groups of the three-tribe formations. Gad was part of another group but was not made its leader. The nasi and the tribe of Gad could have complained to Moshe Rabbeinu that this was unjust. They could have protested that it was not fair since both Gad and Dan were firstborns.  Yet, the nasi and the tribe of Gad did not protest. They remained silent. The Chida says that because of that, Gad merited two things.  Firstly, the nasi of the tribe, whose real name was Elyasaf ben Deu’el, was called Elyasaf ben Reu’el, which means the friend (Reya) of Hashem. Secondly, the tribe of Gad merited that Moshe Rabbeinu, the greatest leader in the history of the Jewish Nation, was buried in their portion of Eretz Yisrael.  Both rewards were eternal.                (Rabbi Yissocher Frand on Torah.org)

 

It says in Pirkei Avos (1:17), “I have found nothing better in life than silence”. Midrash Shmuel says that this applies even if a person embarrasses or curses someone. One who can remain silent under those trying circumstances will be blessed as the sun was. During Creation, the moon was initially the same size as the sun. The moon complained that two kings could not wear the same crown. The sun remained silent and was rewarded. The moon was diminished in size while the sun retained its brilliance. Similarly, the one who disgraces others will be diminished while the one who remains silent will become great.

 

Often, we are faced with situations in which we could justifiably complain about something.

The challenge we face is to remain quiet and not complain.

Frequently, it is meritorious not to speak up and to remain silent. We will gain by our silence.

[G-D forbid, if one is in an abusive situation then they MUST speak up

to get help for themselves and/or for the abusive person.]

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