Category Archives: Sefer Bamidbar

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!

 

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

Parshas Bamidbar

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

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

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

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

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

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

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

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

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

 

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

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

 

 

Parshas Matos-Masei: You Can Be the Next Super-Hero!

Parshas Matos-Masei

You Can Be the Next Super-Hero!

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“… He shall dwell in it [a City of Refuge] until the death of the Kohain Gadol….” (Bamidbar 35:25)

We can be like this super-hero! We, too, can save lives!

“Cities of Refuge”, orei miklat, were established, by Hashem’s command, in the Land of Israel and across the Jordan river. They afforded protection to one who had killed another person accidently. While there, the killer was protected from any angry relatives of the deceased. He remained there until the death of the Kohain Gadol. Then, he was permitted to return home in safety.

What connection did the Kohain Gadol have to the accidental murderer? The Talmud (Makos 11A) explains that on some level, the Kohain Gadol was indirectly responsible for the accidental death. The Kohain Gadol should have redoubled the intensity of his prayers, pleading for mercy that there not be any unintentional murders as long as he was the Kohain Gadol . On some level, his prayer was lacking some intensity, thus an unintentional murder had occurred.

The Talmud (Makos 11A) compares the Kohain Gadol’s “guilt” to a story that occurred to Rabbi Yehoshua ben Levi. A man was once killed in a freak occurrence. He was eaten by a lion a few miles from Rabbi Yehoshua ben Levi’s home. The prophet, Eliyahu, had been accustomed to speak to Rabbi Yehoshua ben Levi. Eliyahu did not speak to him for three days, showing his disapproval. Eliyahu felt that Rabbi Yehoshua should have prayed with more intensity that such an occurrence should never happen near his home. We see that there is a degree of responsibility for the Torah leader to pray for his generation.

A “yeshiva” boy was once hit by a car near Mesivta Tiferes Yerushalayim, on the east side of Manhattan. That was Rabbi Moshe Feinstein zt”l’s yeshiva. Someone ran into the yeshiva to ask Rav Moshe to daven for the boy. Rav Moshe said that it was impossible that this should happen to a Jewish boy, near his yeshiva. Sure enough, it was discovered that the boy was not Jewish. The yarmulka that was found next to him was not his. He had taken it off the head of a Jewish boy.

Rashi (Shmos 21:13) explains what happens based on the following scenario: A man murdered but there were no witnesses. So, he could not be punished by the court. Another man killed unintentionally, but there were no witnesses. So, he did not go to a City of Refuge. Hashem then orchestrated events to bring justice and punish these two murderers. Hashem arranged that they both came to the same inn. The intentional murderer was sitting under a ladder that the unintentional murder was climbing. The unintentional murder fell and killed the murderer. Hashem brought justice and the intentional murderer was killed. Witnesses saw what had happened. Now the unintentional murder was sent to an ir miklat. Hashem arranged that justice be done to both murderers.

The Talmud (Chullin 7B) quotes Rabbi Chanina who says that a person does not injure his finger unless it was decreed in Heaven that it should happen. There is no such a thing as an “accident” since everything that occurs is predetermined and orchestrated by Hashem.

According to this, the Talmud (Makos 11A) is very difficult to understand. How could the Kohain Gadol’s prayer have saved the unintentional murderer from killing? Death had already been decreed on the victim of the accidental killer as well as the man who was eaten by a lion. Hashem even orchestrated events to bring the matter to justice. If so, why was there a grievance against the Kohain Gadol and against Rabbi Yehoshua for not davening as intensely as they could? If the result was already predetermined, even their intense prayers would not have helped!

Rabbi Henach Leibowitz zt”l explains that apparently, a heartfelt prayer can change that which was already predetermined and decreed to occur! It can change Hashem’s decree! The prayers of the Kohain Gadol or Rabbi Yehoshua could have changed what Hashem had already ordained should occur.

Wow, what an amazing power of prayer our great Torah leaders had! This power of prayer is not limited to the Torah leader. When the evil Lavan caught up to Yaakov, after chasing him and his family, Lavan blessed his daughters. The Sforno (Bereishis 32:1) says that this blessing, from the evil Lavan, was effective, because it was said with heartfelt sincerity, with his total being, harnessing the power of his tzelem Elokim, image of Hashem.

Even a rasha has this power of prayer! Certainly, we, too, have this power of prayer! Our supplications can make a difference! Our heartfelt prayers can change the course of history! We can change that which has already been decreed that would happen to us, our loved ones, or to the entire Jewish People!

Let’s harness this super-power! Let’s try to increase our heartfelt and sincere prayers to Hashem,

harnessing our tzelem Elokim! Let’s make a difference in our own lives and in the world!

 

Based on a dvar Torah by Rabbi Henach Leibowitz zt”l as notated in Pinnacle of Creation by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth, as well as in Chidushei Lev by Rabbi Binyomin Luban

 

 

Parshas Chukas: One Marshmallow or Two?

Parshas Chukas

One Marshmallow or Two?

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“Therefore, those who speak in parables shall say,”Come to Cheshbon.” (Bamidbar 21:27)

In the 1960s, Walter Mischel, a professor at a Stanford University conducted an important psychological study. He tested hundreds of children, most of them between the ages of 4 and 5 years old.  It was dubbed “The Marshmallow Experiment”. Each child was brought into a private room and placed on a chair. A marshmallow was placed on the table in front of him. The researcher told the child that he was going to leave the room. If the child would not eat the marshmallow, then the child would be rewarded with a second marshmallow. However, if the child decided to eat the first one before the researcher came back, then he would not get a second marshmallow. In the study, many children eventually gave in to temptation. A few of the children were able to wait the entire time. The researchers conducted follow up studies and tracked each child’s progress. The children who were willing to delay gratification and waited to receive the second marshmallow ended up having higher SAT scores, lower levels of substance abuse, lower likelihood of obesity, better responses to stress, better social skills as reported by their parents, and generally better scores in a range of other life measures. The researchers followed each child for more than 40 years and again, the group who waited patiently for the second marshmallow succeeded in each capacity that they measured. This proved that the ability to delay gratification was critical for success in life. (Behavioral Psychology Willpower by James Clear)

The Torah says, “Therefore, those who speak in parables shall say,”Come to Cheshbon” (Bamidbar 21:27). The Talmud (Bava Basra 78B) interprets the verses homiletically. “Hamoshlim” those who speak in parables, those people who rule over their evil inclination will say, “Come to Cheshbon”. Come and let us calculate the account [cḥeshbono] of the world. Let us look at the financial loss incurred by the fulfillment of a mitzvah in contrast to its reward. Let us also look at the reward for committing a transgression, i.e., the pleasure and gain received, in contrast to the loss that it entails.

The same idea is quoted in Pirkei Avos (2:1). Rabbi Yehudah Hanasi says, “…Calculate the cost of a mitzvah against its reward, and the reward of a sin against its cost.” Rabbeinu Yona and Rashi both explain that if you chose to do a mitzvah and incurred a financial loss because of that, do not be upset. Your reward in Olam Haba will be thousands of times greater than your loss was. The reverse is also true. Rabbi Yehudah HaNasi continues, “Consider the reward of a sin against its cost.”  Rashi explains “the reward of a sin” refers to the enjoyment that you may receive by sinning. Consider the pleasure that you receive which will cost you dearly in Olam Haba. Is it worth it? The Rabbeinu Yona says, if you feel that by sinning you will receive a large financial gain or much pleasure, stop and think. The punishment that you will receive will be greater than your gain. Is the result worth the temporary and fleeting pleasure that you would have?

The Talmud tells us (Succah 52A) that Rabbi Yehuda teaches that in the time of Mashiach, Hashem will slaughter the yetzer hara, the evil inclination in the presence of the righteous and in the presence of the wicked. To the righteous the evil inclination will appear insurmountable, as a high mountain. To the wicked it will appear as a mere strand of hair. “The righteous will cry and say, ‘How were we able to overcome so high a mountain?’ The wicked will cry and say, ’How were we unable to overcome this strand of hair?’”

The Bais HaLevi (as quoted in The Pirkei Avos Treasury by Rabbi Moshe Lieber) says that the Talmud teaches us the psychology of sin. “The allure of sin lies in the promise of thrill. Before one tastes evil, it seems to be enjoyable and exciting. Once experienced, it loses its glamour.”  The righteous did not experience sin. Thus, the allure was great. The righteous will be surprised at how they were able to overcome such a strong temptation. The wicked already tasted sin. After the momentary pleasure that they felt, they felt its emptiness and hollowness. It was no longer a big deal and no longer tempting. At that moment, it would not be difficult for them to say no, to their yetzer hara. “It was unfulfilling and as conquerable as a strand of hair.”

We are all accountants by profession. We must constantly calculate our actions. Will they increase the debit side of the ledger or the credit side? Is a moment of pleasure worth the consequences? Is a loss incurred, to perform a mitzvah, worth a reward, thousands greater than our loss?

We must make these decisions constantly, every moment of the day and every day of our lives. May Hashem give us the strength to make the correct decisions!

 

Parshas Korach: Be a Thinking Person!

Parshas Korach

Be a Thinking Person!

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“And Moshe heard and fell on his face.” (Bamidbar 16:4)

Korach was exceedingly smart and was one of the richest men in history. He had the privilege of being from the family of Kehas, which was privileged to carry the holy Aron HaKodesh. He was also a prophet, seeing futuristically the great people who would be his descendants. Unfortunately, all this was not enough for him. Korach became jealous of an appointment which he felt that he should have received. As a result of his jealousy, Korach instigated a terrible dispute and questioned the legitimacy of Moshe and Aharon’s leadership. His dispute was actually against the validity of the Torah and Hashem. Korach and his followers were, therefore, punished by being burnt, by the earth swallowing them up, or a combination of both.

Korach falsely accused Moshe of having made up parts of the Torah. Korach approached Moshe in a very demeaning way. Korach said that it did not make sense that a garment made totally of techailes (blueish wool) still needed a string of techailes tzitzis. He claimed that a room full of Sifrei Torah should not need a mezuzah on the doorpost (Rashi on Bamidbar 16:1).  Korach then told Moshe and Aharon that the entire Jewish People were holy, and that Moshe and Aharon had taken too much of the leadership for themselves (Bamidbar 16:3). Moshe & Aharon were devastated by the serious dispute that Korach was promulgating. The Torah (Bamidbar 16:4) records Moshe’s reaction. “And Moshe heard and fell on his face.” Rashi explains that this was already the fourth major sin that the Jews were involved in. Moshe’s tefillos had saved them until now. Moshe felt that this was one time too many and he could not approach Hashem in prayer. Interestingly, what was Aharon’s reaction? Why didn’t he also fall on his face? Rabbeinu Bachya explains that Korach’s main complaint was directed at Aaron’s appointment as Kohain Gadol. It would have been unbecoming for the modest Aaron to remonstrate by displaying such a reaction. The Ramban explains that Aaron, in his modesty and holiness, did not utter a word throughout this whole controversy. He held his peace, seemingly admitting that Korach’s status was greater than his own, and that he had only become the Kohain Gadol because that was what Hashem had wanted.

Rabbi Yaakov Yisroel Beifus in Yalkut Lekach Tov, quotes the Midrash Rabbah (Bamidbar 18:9) gives an example of Aharon’s extreme modesty at an earlier point in time. At the dedication of the Mishkan, Moshe anointed Aharon. When the oil was placed on Aharon’s head, he had trembled, feeling that perhaps he didn’t deserve the appointment as Kohain Gadol. If that was true, then benefitting from the holy anointing oil would have deserved the serious punishment of kares.

The great Aharon was always contemplating if he truly deserved such honors. Korach was different. The Midrash Rabbah continues, that Moshe had told Korach numerous things to try to appease him and to calm his wrath. Korach did not respond to any of Moshes’s entreaties. Korach did so intentionally. Korach said to himself that if he answered Moshe, Moshe would respond. Since Moshe was smarter than Korach, Korach was concerned that Moshe would counter all his arguments and win the debate. Korach was not interested in that, thus he remained silent.

Aristotle was similar in this way to Korach. Rabbi Yisroel Brog quotes the Rambam as saying that Aristotle was so brilliant, that he was on a level just below prophecy. Aristotle should have recognized the obvious fact that there is Creator who created Man for a purpose. Just like Korach, Aristotle wanted to block the obvious from his mind. Aristotle was extremely immoral. He wanted to push the idea of Hashem out of his mind, to enable himself to continue in his immoral ways.

Aharon was a thinking person. Korach and Aristotle chose not to be thinking people. Rabbi Moshe Chaim Luzatto, in the third perek of his sefer Mesilas Yesharim (Path of the Just) discusses the importance of being thinking people. Before we act, we should stop and think if the action is appropriate. If it is appropriate, we should think if there is any aspect of the act that can be improved. After we act, we should also stop and think. Was the action proper? Was there any aspect of it, in thought or deed, that could be improved for the future?

If we go through life as thinking people, we will be better people. That refers to actions we do to others, as well as actions that we do to/for Hashem. We won’t act in a rash manner, and we won’t act inappropriately. We will have better quality and happier interpersonal relationships and a closer and better relationship with Hashem.

 

 

 

Parshas Shelach: We Don’t Live in a Bubble!

Parshas Shelach

We Don’t Live in a Bubble!

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The Talmud (Shabbos 33B) relates that Rabbi Shimon bar Yocḥai and his son, Rabbi Elazar, had to escape for their lives as the Romans wanted to kill them. They hid in a cave. Hashem made a miracle and created a carob tree and a spring of water to provide for their needs. They davened and then learned Torah all day. They stayed in the cave for twelve years, until Eliyahi Hanavi came and told them that the Roman Emperor had died, and the decree of their death had been rescinded. After Rabbi Shimon bar Yocḥai and Rabbi Elazar left the cave, they saw people plowing and sowing their fields. They couldn’t understand why people were “wasting their time” plowing, and not learning. “Rabbi Shimon bar Yocḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustenance”. The Gemara says that every place that Rabbi Shimon and Rabbi Elazar directed their eyes to, was immediately burned. They heard a Divine Voice who said, “Did you emerge from the cave to destroy My world? Return to your cave!” They returned to the cave and stayed there for another year. They emerged on an erev Shabbos. They saw an elderly man holding two bundles of myrtle branches and running at twilight. They asked him, “Why do you have these?” He responded, “In honor of Shabbos”. One bundle corresponded to, “Remember the Shabbos day, to keep it holy” (Shmos 20:8). The second one corresponded to, “Observe the Shabbos day, to keep it holy” (Devarim 5:12). Rabbi Shimon turned and said to his son, “See how beloved the mitzvos are to Israel”. Their minds were put at ease, and they were no longer as upset that people were not engaged in Torah study. They saw that people can be involved in mundane activities yet still be focused on serving Hashem.

We all know the story of the spies. Hashem took us out of Egypt, gave us the Torah, and was poised to take us into Eretz Yisroel. Before we went into Eretz Yisroel, we wanted to send spies to check things out. Moshe acquiesced and sent very righteous individuals to do the job. The spies went, returned, and reported that the task was too daunting. They saw numerous funerals and determined that the environment was too harsh. The nations who lived there were very powerful. They also saw giants there. The Jewish People were scared, felt depressed, and cried the entire night. Hashem said that their crying had no basis. As a result of their lack of faith in Hashem, all the males who were then between the ages of twenty and sixty years old, would die in the desert. The Jewish People would remain in the desert for 40 years, before being permitted to enter Eretz Yisroel. The world would not be perfected, and the era of Moshiach would be postponed.

There are many interpretations explaining the sin of the spies. Most of the interpretations view the spies in a negative light. One explanation is that although they were told to report the facts, they were not supposed to add their personal opinions as to whether the Jewish People could succeed in conquering the land. Another explanation is that their appointment to the very important task of spying-out the land, caused them to feel a degree of arrogance, which colored their objectiveness. Others say that their objectiveness was colored because they were afraid that they would lose their leadership positions once the Jews entered the land. Another explanation is that, as representatives of Hashem, they should not have minimized themselves by saying that they felt like ants when compared to the giants.

The Chiddushei HaRim (Parshas Shelach) questions many of the above commentaries and explains that the sin of the spies did not stem from a bad character trait. Rather, it stemmed from their righteousness! Life in the dessert was like a utopia! The Jews had no need to work for food or shelter, as Hashem provided them with both. They had the mann for food and the clouds of Glory sheltered them from the elements. Their clothes grew with them. Since all their needs were provided for, they had nothing to distract them from growing ever closer to Hashem. They could raise their level of spirituality higher and higher. The spies realized that this would all change when the Jews entered Eretz Yisroel. They would not be living on miracles. They would have to work hard for a living, working the fields. The spies were worried that the need to focus on daily needs would cause a steep spiritual decline amongst the people. Thus, they felt that it was not a good idea to enter Eretz Yisroel.

Although their motivation was noble, they made a major mistake. It was Hashem who wanted the Jews to go into Eretz Yisroel. Hashem understood what the challenges would be. Hashem clearly wanted the Jewish People to be challenged, to struggle, yet maintain their spiritual standing.

The Torah (Shmos 22:30) says,”You [the Jewish People] shall be Men of Holiness to Me [Hashem]”. The Kotzker Rebbe emphasizes the word “Men”. Hashem is not looking for us to be angels, 100% perfect.

Hashem made us human, with challenges and enticements.

Hashem wants & expects us to overcome them and become holy.

Hashem knows that we can do it!

 

Based on a dvar Torah by Rabbi Yissocher Frand from Rabbi Frand on the Parashah 3.

 

 

Parshas Beha’aloscha: Pawns in the Hands of Hashem

Parshas Beha’aloscha

Pawns in the Hands of Hashem

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“For every first-born of the Children of Israel became Mine, of man and livestock; on the day that I struck every first-born in the land of Egypt….” (Bamidbar 8:17)

We are pawns in Hashem’s hands. We may have plans to do something, but Hashem controls our destiny.

A group of four religious Jews traveled by plane from Cleveland to NY to go to a trade show. When they left it was too early to daven Shacharis. They had planned on davening at one of many minyanim in Manhattan. While on the plane, the pilot announced that due to heavy fog they would be unable to land in New York or even in New Jersey. They were going to land in Washington DC. Luckily, there were six other Jews on the plane. They decided to daven as soon as they had landed. As they were davening, a man who hardly looked Jewish asked if he could say kaddish. Apparently, his father had passed away just a few days before. Since he was not observant, he was not saying kaddish. One of the men helped him say the kaddish. He told the men at the minyan that his father had come to him in a dream, asking why he was not saying kaddish. He had told his father that he hardly knew how to say it and there were no synagogues in the area where he lived. His father had said that his soul needed his son to say kaddish for him. He had asked his son to please say kaddish if he would send a minyan to his son. His son had agreed. He woke up from the dream and discounted it, until he saw a minyan at the airport. It was a clear sign to him that his father had sent him a minyan. Accordingly, he said kaddish. After the story, the travelers understood why their flight was diverted. Hashem had plans for them, to help someone say kaddish. (Around the Magid’s Table by Rabbi Paysach Krohn)

The Midrash Rabba (Bamidbar 15:12) says that Hashem does not elevate one to a position of prominence, until he passes the tests that Hashem gives him. The purpose of the tests is not to determine what level one is currently on. Rather, the purpose is to elevate the person after he passes the tests. Once he is on a higher level than he was before, Hashem gives him the position of prominence. Hashem gave our forefather Avraham ten tests after which Hashem gave Avraham a special blessing,”And Hashem had blessed Avraham with everything.” (Bereishis 24:2) Hashem also gave Yitzchak various tests. The Maharzu elaborates on those tests. Yitzchak was forbidden to leave the Land of Israel when a famine struck, the Plishtim kept chasing him from place to place, and he was afraid that he would be killed for the King to take his wife. Yitzchak passed all the tests, without voicing or even feeling any complaints against Hashem. He never questioned or even wondered why Hashem had caused these events to occur. After passing the tests, Hashem blessed Yitzchak, “Yitzchak sowed in that land and in that year, he reaped one hundred-fold; thus had Hashem blessed him.” (Bereishis 26:12) Yaakov & Yosef were given their own challenges. They passed their tests and Hashem blessed them. The entire shevet (tribe) of Levi was tested. They lived in an environment in Egypt where the other shevatim (or at least large parts of the shevatim) succumbed and did not learn Torah or perform the mitzvah of bris mila. Yet, the tribe of Levi remained true to Hashem. Even in Egypt, they learned Torah and performed the mitzvah of circumcision. Later, they were the only shevet from whom not even one member participated in the sin of the Golden Calf! The entire shevet was righteous!  Therefore, Hashem chose them to serve in the Mishkan.

Rashi (Bamidbar 8:17) says that, by rights, the first-born Jews belonged to Hashem. Hashem had killed all the firstborn Egyptians and had spared the first-born Jews. Therefore, the first-born Jews owed their lives to Hashem. Thus, Hashem took them for Himself, so to speak, to serve Him in the Mishkan. However, the firstborn forfeited their rights when they sinned with the Golden Calf. The Leviim took the place of the firstborn in serving Hashem in the Mishkan because of all their righteousness. They showed righteousness in Egypt and none of their shevet sinned with the Golden Calf.

Rashi seems to be in contradiction to the Midrash. The Midrash says that Hashem gives prominence and blessing AFTER one passes tests. If so, how can Rashi say that the firstborn merited prominence simply because they were saved from death? What tests did they pass to deserve the honor of serving Hashem?

Rabbeinu Bachya in sefer Chovos Halevavos (in the unit, Faith in Hashem) says that one should surrender his entire being to Hashem. He should realize that even after much thinking and planning, he isn’t the one in control of his actions. Rather, Hashem is in total control of his destiny, of what happens to him. Although one has the freedom to choose, the result of his actions is determined by Hashem. When one reaches this level of belief, that he is steered and guided by Hashem, that is passing the greatest and most difficult test. When he feels that there is no longer a “me” but that he is in the hands of Hashem, then he is ready to pass any test that Hashem would give him. Ordinarily, if a situation would occur, he would be hesitant to act in a way which could cause himself harm. Once he realizes that he is in Hashem’s hands, he will do whatever is right, even if it seems that it may be harmful to himself.

This is the explanation of Rashi. The Jewish firstborn were close to death. They realized, with every fiber of their being, that Hashem is the One who gives life and controls destiny. That, in of itself, enabled them to attain this high level of faith in Hashem. They did not need any outside stimuli or any other tests to elevate them. Thus, being on such a high level, they already deserved the special privilege and prominence of serving Hashem.

We should strive to reach this high level of faith.

Although we have freedom to choose our actions, we must realize that Hashem controls our destiny.

 

Based on a dvar Torah by Rabbi Henach Leibowitz zt”l

 

Parshas Naso: Good Things Come in Small Packages!

Parshas Naso

Good Things Come in Small Packages!

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“…A man or woman who shall separate themselves by taking a vow to become a nazir, to abstain for the sake of Hashem.” (Bamidbar 6:2)

I remember reading a very beautiful story.                                                               

Avrumi was nine years old. His mother had passed away a few years earlier and his older sister, Leah, was taking care of him. He felt so close to Leah who was like a mother to him. Leah’s birthday was approaching, and Avrumi wanted to do something special for her. One day, the two of them passed a jewelry store. Leah saw a necklace displayed in the window and remarked that it was so beautiful. Avrumi immediately decided that this was the gift that he wanted to buy for his sister. He went home, opened his piggy bank, and counted the money he had saved. He had thirteen dollars and seventy-six cents. He rushed to the jewelry store. He went inside and asked the owner how much the necklace in the window cost. The owner was surprised that a young child should be asking about buying a necklace that was valued at over one thousand dollars. He asked the boy why he wanted to buy it. Avrumi explained that his mother had passed away and his sister took such special care of him. Her birthday was approaching, and he wanted to give her a special present. The storeowner asked Avrumi how much money he had. Avrumi poured the contents of his piggy bank on the counter, a collection of pennies, dimes, nickels, and a few quarters.  He said that he had thirteen dollars and seventy-six cents. He asked with childish innocence, “Is this enough money?”. The store owner was a kind man and was touched by Avrumi’s total sincerity. He said, “What a coincidence. That is exactly what the necklace cost.” Avrumi gave a huge smile as the storeowner wrapped-up the necklace. A few days later, Avrumi gave Leah her present. She was so touched. Then she asked Avrumi where he had purchased it. She realized that this was an expensive necklace and felt that the storekeeper must have given it to Avrumi by mistake. She brought the necklace back to the store and said that there must have been a mistake. The storekeeper looked at Leah and told her that there was no mistake. The necklace was paid in full!  Avrumi’s complete love for his sister had touched the storeowner’s heartstrings and he accepted that love as full payment for the necklace. 

In the time of the Beis HaMikdash, a person could choose to take a vow to become closer to Hashem by becoming a nazir. As such, he was forbidden to have wine or grape byproducts, he was forbidden to cut his hair, and he was forbidden to become tamei lmais, ritually impure through proximity to a dead body. Usually, one became a nazir for thirty days, after which he had to shave his head and bring specific sacrifices to Hashem. If the nazir became tamei lmais, he had to shave his head, bring a special korban, sacrifice, and had to restart his time as a nazir. The Talmud (Nedarim 9B) states that Shimon HaTzadik, the Kohain Gadol, never ate the korban of a ritually impure nazir, except once. A very handsome a nazir, became tamei lmais and went to offer a korban. Shimon HaTazadik saw him and asked why he had decided to become a nazir, necessitating him to shave off his beautiful hair. The nazir replied that once while shepherding his father’s flock, he had noticed his reflection in the water. After he saw his beautiful hair, the yetzer hara had tried to entice him to sin. He responded by becoming a nazir and shaving his hair for the sake of Hashem. Shimon HaTzaddik was exceedingly impressed. This nazir had done something beautiful but why did Shimon HaTzadik accept only his korban and no other nazirs.

The Eitz Yosef (in sefer Ein Yaakov, in Nedarim) explains that some nazirs who became ritually impure regretted having ever become nazirs because they had to restart their time as a nazir. Their regret diminished the holiness of the korban that they had to bring. That is why Shimon HaTzadik never accepted any of their korbanos. However, this nazir became a nazir in private, without fanfare. He did it totally for the sake of Hashem. So much so, that Shimon HaTzadik was certain that this nazir felt no such regret. Thus, his korban maintained its holiness. Therefore, Shimon HaTzadik accepted it and attributed to him the pasuk, “ki yafli lidor” (Bamidbar 6:2), which the Ibn Ezra explains, means that by becoming a nazir, one is doing something wonderous.

Is the action of a nazir so special that it is considered wonderous? Is it so difficult to abstain from wine and not take a haircut for a mere thirty days? Rabbi Yaakov Neiman in sefer Darchei Mussar (as quoted in Yalkut Lekech Tov by Rabbi Yisroel Beifus) says, that abstention, in of itself, was not such a big deal. However, if the intent was totally for Hashem, that elevated a mundane action into something very special. A very special mitzvah can become tainted if done with ulterior motives such as for personal aggrandizement or praise.  However, a relatively “small mitzvah” done with total purity of heart, totally for the sake of Hashem, is very precious to Hashem, as a pure korban.

Our goal should be to try to perform mitzvos with total purity of heart. Each chapter of Pirkei Avos ends with a quote from the Talmud (Makos 23B), “Rabbi Chanania ben Akashya says, “Hashem, blessed is He, wants to give merit to the Jewish People, therefore He gave us Torah and an abundance of mitzvos….” The Rambam (in his Perush Al HaMishnayos) says that one of the foundations of our belief is that one merits life in the World to Come by doing at least one mitzvah properly, with total heartfelt devotion to Hashem. It must be done out of love for Hashem, solely to fulfill Hashem’s will. Then he will merit life in the World to Come. Therefore, Hashem gave us many different mitzvos to give each of us the opportunity to observe at least one mitzvah perfectly, thereby inheriting a portion in Olam Haba.

 

Parshas Bamidbar: Unconditional Love!

Parshas Bamidbar

Unconditional Love!

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

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

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

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

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

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

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

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

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

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

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