Beis Limud HaTorah News

Teshuva

The Rambam indicates that Benonim have until Yom Kippur to repent, otherwise they may be condemned to death. Since benonim have equal Mitzvos and sins, why do they die? Why not go leniently on them? (Indeed, after death Hashem does deal leniently with Benonim, erasing sins, so that they enter Heaven. Why not on Rosh Hashanah, then?)

The trial of Rosh Hashanah is to see if we are worth His while: Is He getting a return on his investment? Are we earning our keep? This trial allows no charity; either we are doing our piece or we aren’t. It’s all business. Therefore, a break-even proposition, like a Benoni, doesn’t cut it. Hashem profits nothing by him, for there is no net gain. (The trial after death, however, is to determine compensation. Hashem is kindly and magnanimous, and wants to endow us as much as possible. He will push an ambiguous score towards the good!)

By this logic, there would seem to be a platform for leniency in this trial; Were a person to set himself on habits that will turn a profit for Hashem, even before those Mitzvos are actualized, he is already worth Hashem’s while. He represents future gain. In short: if we will make proper Kabalos on Rosh Hashanah we may have a winning card.

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Practical Apps

On Rosh Hashana we plead for the domination of Hashem, and that the universe fill with His glory. However, would someone tap us on the shoulder and ask that we donate ten shekel for kavod shamayim, would we do it?

We ought to know that asking for Hashem’s glory is a personal commitment. If we indicate that we care about honoring Hashem, we need to do something about it. We need to act to increase His greater glory whenever we can.

What have we done lately to honor Him??

Here are some suggestions (from the kinderlach);
1. be mekarev Jews to Judaism
2. praise Hashem to others
3. pray to Him
4. close ranks by being in peace with other Jews and thereby increase His kingdom
5. keep His commandments
6. korbanos
7. making a kiddush Hashem
8. doing tshuvah
9. doing what Hashem wants even if it is not explicit, and even when it is not what we want
10. increasing the power and influence of the Torah in the world, by aiding Torah-true initiatives, and Torah-true people.
11. Publicizing His deeds, such as stories of hashgocho or the miracles in Tanach. Maybe do a comic book on it.

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Chumros For A While

People take on chumros during the Aseres Y’mei Tshuva, such as not eating pas paltar, (non-Jewish bakery bread) as the Rema suggests. But only until Yom Kippur. Then we go back to doing our usual thing. Is this fakery?

We have several personas within ourselves. We can choose which of them to actualize. Suppose we act nicely to someone, although we feel lousy at the time. Is that wrong, acting Mr Nice Guy contrary to what we feel? No. We are not faking at all, rather we choose to act in accordance with our inner Tzaddik, not our lousy feeling.

So we act in tandem with our inner tzaddik during this week. Its real and true. And, perhaps even more important; you need to know that there is a tzaddik inside of you!

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Kapparos

The Magen Avraham suggests Rashi’s description of the ancient custom of “Parpisa” as a source to our custom of Kapporos.

Rashi (Shabbos 81B) describes how fifteen or twenty days before Rosh HaShanah they would take a vessel woven of palm leaves, fill it with dirt and manure, plant bean seeds inside and wait for it to sprout. They would make a separate one for every boy and girl (children) in the family. On EREV ROSH HASHANAH they would swing it SEVEN times about the child’s head, and say “zeh tachas ze; this is in place of this, ze chalifascha ze tmurascha”. Then it would be thrown into the sea.

Note; it was erev Rosh HaShanah, not between Rosh HaShanah and Yom Kippur; it was thrown into the sea, not eaten; and it was only for children evidently, not like Kapparos which are done by all. Also, we do three swings, they did seven.

At any rate, this related custom clarifies the essential nature of Kapparos; Kapparos is a t’murah, passing one’s fate over onto another object or animal, so that it takes one’s place, and one’s fate is visited upon it instead. It is substitution; atonement by proxy.

It is not an inspiration for repentance (although that is always dandy), rather it is a technical method for expiation. Is it rational? I doubt it. But Hashem is not our rational. Maybe He knows some things that we don’t…eh?

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Do It Just Because….

‘Remember us to life, King who wants Life, and write us in the Book Of The Living For Your Sake, O G-d of Life’. What does ‘For your sake’ mean?

Sometimes someone does a favor to someone. Why? Because he is a good person and likes to do good. There is no ulterior motive. We ask Hashem for favors just because. Help us for Your sake, because You like to help. (This comes next to where we praise Hashem bringing redemption to the grandchildren of his righteous “for His name”, which also means ‘just because’)

We also invoke here ‘Elokim Chayim’ Why? Because You, ‘Elokim Chayim’ – as G-d of life, it is in accordance with Your character to grant us life.

There is great power in this approach: Hashem wants to help us. We need only to allow Him. Just don’t make trouble!

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Counter-intuitive Action

The dichotomy: Rosh HaShanah is a fearful and awesome day, the day of judgement. It determines what will happen in our lives. On the other hand it is YomTov, one of the Moadim, where there is a commandment to rejoice.

It is part of the Aseres Y’mei Tshuvah, so we ought to be doing t’shuvah, yet the Navi’im Ezra and Nechemia firmly forbade any Jew to cry in t’shuva, and sent messengers to stop anyone crying. Instead, they suggested, eat, drink and be happy, for ‘Joy in Hashem is your protection’.

How do the two work together?

A man and his partner received a letter from the prime minister’s office advising them that the game was up; his officers had discovered that they had been cheating the government and they were to appear on the coming Tuesday to a hearing presided over by the prime minister himself. The partners panicked. For it was all true; they had been stealing large amounts, and they stood the chance of being jailed for many decades.

One fellow happened to be a cousin to one of the Minister’s assistants. He ran to him for advice. The cousin heard him out and said “Your case is indeed most serious, and the prime minister will not take this lightly. My advice? Next week Monday, he is marrying off a daughter. At the wedding itself he is likely to pass the time by reading the cases that will be decided on the morrow, and he will make up his mind then, not at the trial itself. Dress up in your finest tuxedo and come to he wedding. At the smorgasbord, go up to the prime minister and introduce yourself by name. Have a drink with him and tell him a great story. He absolutely loves stories! Get on his good side and you stand a chance”.

The man followed the advice: trembling within, he attended the wedding and struck up happy conversation with the prime minister.

Later, during a lull in the meal, the prime minister asked to see tomorrow’s docket. Reading thorough, he noticed his new friend’s name. “Is this the gentleman I just met earlier?” he asked his aid. Yes, It was.

Suddenly there was noise and commotion; a fellow was trying to get past the guards, scuffling with security. Soon he broke through and fell, sobbing, at the feet of the prime minister. He looked unkempt and tore wildly at his hair, begging the minister for forgiveness. It was the other partner, obviously with a different strategy…

The minister was nonplussed and displeased. Embarrassed by the awkward confrontation before all his guests and family, he yelled for his guards; “Get this man out of here, now!”.

Tomorrow was the trial; please hazard a guess: who was pardoned, and who still sits in jail today?

Indeed, we stand judgement for heavy crimes. But this day is not just judgement; it is also Hashem’s yomtov. He wants to rejoice on this day. Although it appears counter-intuitive, weeping and repentance will only get us into deeper trouble. What we need to do is to rejoice with Hashem. That’s our greatest hope. So perhaps despite it being a day of judgement, we need to make a “great rejoicing” (-ibid, Nechemia) for that is what will turn the tide, not tears.

The Shulchan Aruch and the Rambam do not seem to go with it. They indicate that a person must act subdued and fearful as he rejoices.

Perhaps we can explain. Indeed, there was sequel to our little tale; At the trial the prime minister asked the one he had met at the party: “Were you also scared and distressed as you chatted with me, knowing of your impending trial, yet you overcame your feelings for my sake, or did you party because you simply do not care?” “Oh, I was petrified!” said the man.

Had he laughed off the charges against him, the prime minister would never let him off. He got a break only because he was serious about his situation, yet acted appropriately so as not to spoil the minister’s event. So too, a person must have restraint and fear within his rejoicing. Otherwise the rejoicing will be meritless, the raucous laugh of a scofflaw. Rejoice, yet with trembling.

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Ten For Tshuvah

I suspect that repentance is a poor term for t’shuvah. It really ought to be ‘the ten days of RETURN’. Here’s why:

T’shuvah encompasses the full spectrum of return to Hashem, in the context of living with Him. T’shuvah means talking things out with Him, unburdening one’s self to Him, caring about His issues – chillul Hashem and mankind sinning, – and considering if He prefers we do our plans or not. Repentance is a small portion of this. In particular Regret, which is the Yom Kippur part.

For this we need ten days: repentance itself takes but a few seconds. As the Torah says: ‘it’s in your heart and mouth’, right at hand = just confess your sins, regret them, and accept to do better. The reason for ten days is to build a relationship with Hashem. THAT takes time.

This time ought to be devoted to repairing our relationship with Hashem. Rosh Hashanah is part of these ‘days of return’, although we do not mention sin, nor ask forgiveness. Most of the s’lichos do not relate to sin, but rather to our relationship with Hashem, our need for him, and longing for redemption and closeness.

What to do:

Some ideas for what to do might include 1. a regular moral inventory, 2. talking to Hashem in our own words at the end of Shmone Esrei. Step by step.

As I once heard: Rosh Hashanah is the first two days of the aseres y’mei teshuva, but no sin is mentioned. All we talk of is the primacy of Hashem’s kingship. What teshuva is there?

The teshuva is the acceptance of Hashem’s monarchy. We may have been lacking in our commitment to Him, and we now accept upon ourselves His leadership of our lives. We deepen our commitment. That is the teshuva…

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The Meaning Of Shofar

Hashem never visits this world. His Hand is always veiled; we perceive him only through His influence, never directly. Only once did He visit here: at the giving of the Torah. And the Shofar then sounded, louder and louder.

At war we are to blow the Shofar, as well as upon sacrifice in the Beis Hamikdash. What is he common denominator? In war the Torah repeatedly tells us that ‘Hashem walks within your camps’ to drive us to victory. His presence is there. And so does His presence manifest in the Beis Hamikdash when we bring Korbanos.

Perhaps the common thread here is that Shofar heralds Hashem’s presence.

We say Malchiyos on Rosh HaShanah, to crown Hashem upon us, then we say Zichronos, that we be regarded favorably before Him and with what? With Shofar (Shofaros) because shofar signifies Sovereignty, His presence.

How exactly does Shofar relate to this? I don’t know. Perhaps the Shofar is an alarm, telling us to pay attention – something important is about to be. And that is a reference to Hashem. For what else can be as important as Hashem?

Doing Our Thing

“And Hashem will rejoice in you as He rejoiced in your fathers” Like our fathers? Them who followed Hashem into the desolate desert? Who heard Hashem face to face, and walked through the Yam Suf with Him? Can we really compare to them?

Hashem says ‘No matter. Keep your Mitzvos and I will be as happy over you I was happy over your parents’.

We have our job to do. We have only the powers that we were born with. We have not the powers of those who followed Hashem into the desert, nor do we have their parents, upbringing or inspiration. We are not expected to produce as they did, we need only to do our job.

Filling our quota, be it big or small, makes Hashem happy. He was pleased with our forefathers, and He will be happy with us. Don’t look at the stature of our forefathers or their achievements, rather that they completed their tasks. In this we can emulate and measure up to them.

Just do yours!

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Sweet As A Penalty

Moshe gathered the Jews to make an agreement with them: ‘To make us His nation, and that He will be our G-d’. Wasn’t that already done by Sinai? What’s the new agreement about?

For an agreement to last, it needs consequences for when things are not done. These consequences are productive; they drive the agreement. So Yes, Hashem had announced at Sinai that He will be ours, and we will be His. But what will make that happen? The curses in last week’s parshah cement that agreement. Moshe negotiated them into an agreement where Klal Yisroel accepted these penalties as guarantee of their relationship.

Penalties drive treaties. Appreciate them!

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Kids In Shul

Why bring small children to Hakhel, ask Chazal? Answer; ‘To grant reward to their bringers’. This seems to be a ‘catch 22’ situation: if there is value in their attendance, what’s the question? And if there is none, would their bringers be rewarded for doing something useless??

We suggested that there is no value in children coming. But parents who bring their children make a statement: this is important! Their bringers will be rewarded even if the kid gains nothing.

That’s why we bring kids to Shul (so long as they don’t make a ruckus!) because this declares that Shul is meaningful.

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Its The Journey, Not The Destination

This parsha instructs us to write the Torah. We each need to write a sefer Torah. If need be, one can fulfill his obligation by buying it, but not by inheriting it. If the mitzvah is having a Torah, why isn’t inheriting enough? And if its the writing, how does buying figure in?

Aside from actual learning, there is a mitzvah to PROCURE Torah. The gaining of Torah is not only a prerequisite to knowledge, it is also a mitzvah on its own. And here too: we need to PROCURE a Torah. Inheriting is not our doing, so it does not count. But buying is, and certainly writing one is.

The gemarah tells of Rav Idi who would travel three months to yeshiva and three months back, staying for only one day. He was dubbed ‘Bar bei rav d’chad yoma’. Perhaps he was merely doing all he could. But perhaps too he knew there is value in the travel even if he only spent one day in yeshiva, because he was involved in procuring Torah.

Sometimes learning isn’t a productive as one hopes. No matter. The hunt is an end-goal too, not merely a means. You did good.

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Wanting to Want

The Torah promises that Hashem will clean our hearts… to love Him with all our heart and soul…

To love him? Isn’t that our job? The implication is that loving Hashem is something He can help with. Sometimes a person is limited in his loving and needs help. Hashem can assist. So we need to pray for it. We can say it straight to Him “Hashem, I really don’t care much for You, nowadays. But You know what? I really wish I did. Can You perchance help me ?”

And iy”H, He will, He will!

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Returning Home Easy Way

“This thing is not far from you, nor difficult, rather it is very close; in your mouth and heart to do”
The Ramban explains this as referring to Teshuva. And the message: Its easy as pie!

Really? Is repentance that simple?

Rav Saadia Gaon writes in Emunos V’deos says that if a person confessed his sin and sincerely wished to never do it again, although the Yetzer Harah got him to sin again, his teshuva was accepted and all that he did beforehand was erased. Even if this happens again and again, it does not matter; the teshuva is good and all the sin is erased. With one provision: that he be completely sincere at the time of the teshuva.

So it IS easy. It really is!

Not only is teshuva easy, but the Torah wants us to think so too. We need to cultivate an eager approach to teshuva, knowing that it is so easy yet so profitable!

(Of course, there is lots to do to reconcile with Hashem. We are only talking about the lowest bedrock level of teshuva. The Torah’s message is that we need to know its easy. Don’t complicate it, or it will seem insurmountable. Keep it doable!)

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Accepting On Behalf Of Others?

The Torah discusses that the agreement with Hashem was not merely for that generation, but for all future generations too. The Akeidas Yitzchak and Abarbenel ask how can a parent can accept a binding commitment on behalf of their children? Why can’t those future generations refuse the bris?

One suggestion is that the bris was never a personal affair. Rather, it was between Hashem and the Jews, as a people. Just as a treaty between nations is binding upon their children, so was this treaty with Hashem.

This is symbolized by bringing the infants to the event, for although they do not have any personal input, having them there represents that the total main is in treaty here. It appears that the hakhel event, too, was related to this treaty, and it reminded everyone of it and reaffirmed the treaty. And that’s why for hakhel, too, were the children required to be there!

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Please Choose Life

At the end if the parsha Moshe told the people “I have placed before you life and death, choose life!” Does this need to be stated? Isn’t life the obvious choice?

Perhaps Moshe wanted to send a message here: Hashem is not a disinterested party, simply offering you two options to choose from. Rather, he is vitally interested and concerned with your success. And, I think, implicit herein, is that he is on your side – He will help you.

We should think of this on Rosh Hashana, when coming before Hashem in judgement, that He is our judge, but also our father and protector. He is a friendly judge. Just do your own part!

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Storing The Curses

The Torah tells us that when we repent, all those curses promised us will instead go to our enemies. Why need they go anywhere?

At the end of the parshah Moshe told the Jews “life and death have been placed before you; please choose life.” Perhaps this should be understood literally: there is happiness and pain in the world. Its already there, embedded into the universe. Its only a question of who gets what. Will you get the pain, or will your enemies?

Life and death are before you, not as a figure of speech, but as a statement of fact – there have been already prepared poison and potion. Which one will you have, sir?

Long Form Thank You

Bringing Bikkurim , the first fruit, to the Beis Hamikdash entails a speech. The donor reads a lengthy text – essentially the Pessach Haggadah, – recounting all Hashem has done him, starting all the way back with grandpa Avraham. Why not just thank Hashem for the fruit, short and sweet?

You receive a shirt as a gift. Is it appropriate to thank for one sleeve? No. The sleeve is part of the total article: the shirt. Thanking for the sleeve would be denying the shirt, an ingratitude. So with thanking Hashem. We do thank for specifics, but if those specifics are part of His general caring for us, we need to recognize and thank for the whole.

(When is it appropriate to focus on the now, today’s gift, and when do you take the long view? I don’t know. Maybe general etiquette when thanking a friend might direct us on how to thank Hashem.)

Its like the guy always lending a hand and doing a hundred small favors. When we get an excuse to thank him, do we focus only on the occasion he is being honored for, or do we go all out? Closer to home, do we appreciate today’s dinner, or thank our wife for a lifetime of care, which this dinner is the latest small segment of…??

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Deep Stones

The Jewish people wrote the Torah on twelve stones and set them into the Yarden bed. Afterwards they unearthed a second set from the river-bed, wrote the Torah on them, and set them up at Har Eival. (A third group was set up at Gilgal) Why set stones at the bottom of a river? Who sees them there?

One of the kinderlach answered that someone will eventually dive down and find them. He will wonder how they got there, and the miraculous passing of the Jews’, walking through the Jordan river on dry land, will be publicized.

Another child suggested that as the Egyptians will be going down to drown, they will read the Torah written there on the stones, and repent before death. (The dates and location are a wee bit off, but the thought is magnificent!).

One suggestion is that Torah is compared to water. The Torah submerged represents total submergence in Torah. The Rekanti expresses the thought that our survival in Eretz Yisroel is unnatural, solely in the Torah’s merit. We symbolize our total commitment for – and our total dependence on – Torah by publicly writing the Torah in Eretz Yisroel at the first second possible; not even waiting to cross, we hurried to accept the Torah right in middle of the river!

The moral: keep aware that living in Israel needs to be merited and earned. That thought may change your life.

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Yes! We Are Responsible!

We declare our fulfillment of Maaser and Tzeddakah: ‘[we]… have finished giving our Maaser to the Levi, stranger and widow, and they have eaten in your cities and were satisfied’.

Does their eating have to do with us?? For all we care, they may trash our gift. Why not say only: ‘We have given our Maaser’?

Some people view Maaser as money not theirs, but merely a trust. They give it out like a gabbai tzeddakah, an administer of funds. This is admirable, and shows great nobility of spirit. However, its untrue. The Torah indicates that I’m indeed responsible that the poor man eat lunch today. It’s my business. True, my responsibility is limited; I need not pay out all my money in feeding the poor, only one tenth. But that tenth is my own money, given in actualization of my responsibility. And that is why we declare: I have caused the poor to eat their fill. Because that’s my job. It is my duty and obligation.

This is the message here: we are responsible for the poor.

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Being Happy In Life

“…be happy with all the good Hashem grants you!” [- the Torah’s comment upon bringing Bikkurim]. Doesn’t it depend? If this was a bad year for crops, what is there to be happy about?

There still is very much to be glad for. One can, and ought, be joyful with whatever he has. In fact, if you want success in life, you had better, for Happiness is a choice.

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Crime And Punishment

Why are there only 14 pesukim of reward for keeping the Torah but there are 64 pesukim of punishment if we don’t? Why aren’t they at least equal? (Hey, what about positive reinforcement?!)

Some answers are;

A. Its easier to list things that go wrong. For instance, Sight has one form: that our eyes see fine. Eye trouble, however, has many variations. So the Torah covers all the good bases in fourteen pesukim, but needs sixty four to discuss the bad.

B. Fear vs. Gain. Threat always works better than reward. Saying “Do this and get a raise” works less than saying “Don’t do that or you will be demoted!”. A five cent demotion works better than a dollar raise. So the Torah goes long on threat, because it’s more effective.

C. Au contraire!! Gain motivates more than loss. People buy an E-z pass to save money, yet talk on their cellphones while driving, risking big loss. Why? Because punishment is less effective than reward. So the Torah needs to talk a lot of punishment to balance the few pesukim it talks reward. Fourteen of good equals sixty four bad.

D. People tend to take good for granted. Telling them that good will happen may be wasted; they think it will happen regardless. Bad news is always the Yad Hashem, people turn religious when something bad happens. So its easier to threaten, because bad is (supposedly!) Hashem’s sphere of activity.

E. People will one day claim proof that there is no G-d. They will not do so by asking “If there is a G-d, how was I, a worthless punk, granted such a nice car?” Rather it will be by asking “How can my uncle, such a nice man, die young?” The Tochacha is there to spell things out. Its a safety net; if you think that catastrophe proves there is no G-d, think again. Because G-d Himself foretold this very happening. We only need this mainly for bad things, for its the bad that makes people question G-d. That why the pesukim for bad are so many more.

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Either – Or

‘Instead of that which you did not serve Hashem with happiness and good-heartedness amidst abundance, you will serve enemies that Hashem will send upon you in hunger and thirst and lack, who will place an iron yoke upon your neck until you are destroyed’

The Torah is making an Either-Or point here; we can never be completely free. Either we serve Hashem, or we serve our enemies. We may choose our master. And by the way, if you serve Hashem, He treats His servants well; you will have abundance. Whereas your enemies….

The moral is that if we don’t like our situation perhaps check who we serve. Have we been choosing the wrong master?

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‘Today you have become a nation unto Hashem!’

Rashi comments that when Moshe entrusted the Levi’im with the Torah, the Jews complained: “Today they are mere trustees, but tomorrow they will claim the Torah is theirs and they are in charge of it. We refuse to lose control of the Torah!” When Moshe heard that, he rejoiced: ‘Truly, today you have become Hashem’s nation!’

The Jews have been keeping the Torah for forty years. What changed now?

Rabbi Chaim Mintz shlit”a suggested that the test of where one truly stands is not by how many mitzvos one performs. Its by what one feels when he misses a mitzvah. Does he feel pain and loss, or say ‘Just as well!’ In other words, do we see Mitzvos as our destiny, or are they a burden and responsibility, which we are happy to be rid of? When the Jews protested losing the Torah, only then were they truly Hashem’s nation.

How do you see Mitzvos??

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You And Him

“And you will eat your own offspring, the flesh of your sons and daughters that Hashem has granted you…” [-from the dire curses aimed at sinners.] Why mention that Hashem has granted us those children – does it add to the plot?

I posed the question to Rabbi Emanuel Feldman shlit”a and he suggested that having and raising children successfully are particularly associated to Hashem’s Blessing, because so many people have difficulty with them. They are not like a crop that one simply plants and it grows. The Pasuk emphasizes that we will lose this gift.

I suggest that the Torah points to the contrast: Hashem wants only good for you – he grants you children. You, however, go and lose them by sinning…

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Bearing Witness To G-d

When a man brings bikkurim to the Bais HaMikdash, he declares”I say today before Hashem, my god, that I have come to the land that Hashem promised my parents” Isn’t that a bit obvious -hopefully one knows where he lives?

A. We pointed out that knowing and internalizing are two different things. One can know, but not live on that knowledge. Here, we try to internalize this concept and really feel it to the depths of our souls. And to know it in a physical, earthly way, too, by holding the actual fruit, grown on the land.

B. Alternatively, one can live in this land his entire life, but always unsure of his possession. He is ever fearful that next year the non-Jews will destroy the Beis HaMikdash and exile him and his family. So we tell him here to get a grip on himself! You are here, living and enjoying this land. Please bear witness to that!

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Being As Kindly As Hashem

The Sefer haChinuch explains the mitzvah of going in Hashem’s path as to mean that one must be kind and merciful, as He is. And that one who does not work on improving his ways is in violation of this mitzvah.

The simple reading indicates that this is not like the mitzva of loving or fearing Hashem, which is relevant primarily when faced with a test or challenge, but rather it is a general mandate that one works on his own self development. This might explain why this mitzva is not considered one of the continuous ones, for even though it has no specific time, it is not a “be on your guard” mitzva, as those are.

What indeed are the legal parameters of this precept? Must one be involved on self development every day? Every minute? Does it depend on how much work one’s personality needs?

Predestination And You

The Torah mandates to fence our roofs saying “do not place blood in your home, when ‘the faller’ falls from [your roof]”. Why is the victim called ‘the faller’, as if that’s what he always was?

Rashi explains that he is named ‘the faller’, because he was predestined to fall. “He would have died anyhow. Take care, however, that you are not involved in his death… ”

This implies that when one causes another’s death, the victim would have died anyhow. So what do we fault a murderer? Is it for merely trying to kill the other, or for taking liberties in caring for him, but not for the actual death?? Kayin was accused: ‘the blood of your brother and his future generations cry out to Me from the earth!’, implying that Hevel’s eventual generations were destroyed by Kayin. Had he merely chosen to kill Hevel, but Hevel would anyhow not lived, then what generations are there to talk of? Why saddle Kayin with the onus of their (nonexistent) lost lives?

In fact, the argument seems circular; for if I know that I can only kill someone predetermined to die, then how can I guilty of attempting to kill – I know well that I cannot do anything unless it were already destined, so I did not even attempt to kill someone meant to live!

Foreknowledge and Free Choice means that Hashem knows what I am going to choose, yet that does not affect my ability to choose freely. Precisely as our knowing someone’s choice after the fact does not affect his choosing, so does Hashem knowing our future choice not affect our power to choose. These are two tracks, neither connecting to the other. Therefore, Hashem may know that A will choose to kill B. In His book the victim is already as good as dead, but that’s only because the murderer chose to do so. So he can hardly be absolved because of predestination – on the contrary, – he created that predestination!

(I am still not too clear, about this. The simple reading of the Rashi above is that the fellow would have died without the killer, yet the killer is held responsible for it. And that the negligent owner did not cause the death at all.)

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Health Vs Morals

Rashi comments that the Torah permitted marrying gentile women in war because had it been forbidden, they would be taken in sin. Better permit it, and no one sins. This sounds like the Torah is at odds with human nature, permitting a wrong marriage because there is no other choice. Does that sound like a G-d given Torah, or one compromising in order to save a bad situation?

A normal person functions in a certain way. Not always does being emotionally healthy and doing right dovetail. For example, the Rambam says that it is proper for a person to get angry over very important matters. Being too cool means you are emotionally dead, not fully human. Yet anger is evil, even then. So what if someone considers it important that his kids keep off the expensive couch – is he to become angry about that? From the viewpoint of emotional health, Yes, he ought to get angry. And at the same time, something is also very confused about his priorities in life. Perhaps we would say: theoretically, it is wrong to be angry about this, but practically one ought to be. The duality exists, and is real.

The warrior who has taken a liking to a gentile woman is being healthy emotionally. Situationally, it is normal behavior. Here emotional good contradicts moral good. And the Torah condones the marriage. The Torah is not raising a white flag – rather it chooses (in this case) that we go with our emotional good.

Often there is a flip side to our instincts. Those instincts are important, but we need to know that health can have side effects. Sometimes we see our fellow doing something and scratch our heads ‘Why is he doing that!?’ Then we realize: its the flip side of his generous nature, or some other fine point of his. The good trait is causing a bit of mess here.

Realize this well, and take more kindly to our friend’s faults!

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Too Complicated…

The Torah forbids taking back a wife if she married again after her divorce. If she wasn’t married, only betrothed, then its fine. From the context, the Torah makes it clear that there was no plan of a temporary marriage, of exchanging mates. Rather the second husband hated and divorced her, or died. So what’s the problem?

Perhaps there are too many issues involved in the marriage; 1. the first sour marriage 2. the relationship with another fellow 3. the breakup of that relationship and 4. coming back to the first husband. This marriage is too complicated. The two are ruined (- ‘hutam’a’ah’ -) for each other because there are issues within issues.

The lesson? A. We need to resolve issues before they become too many and big to resolve. B. Not everything is resolvable – sometimes you simply need to walk away from it. We can – and sometimes do – royally screw up.

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Publicity and Crime

A sinner is executed and hung. We do not leave him there even overnight, for ‘kililas Elokim taluy’. The Targum explains that we take him down because he was killed for sinning to Hashem. The Mishna explains “…that people will say ‘Why was this fellow hung? Because he cursed Hashem!’ This disgraces Hashem’s name!”

What’s the disgrace? A kingdom who’s subjects are unruly and rebellious is a poor affair. People say “What kind of kingdom is it when the subjects don’t listen to their king? What an impotent king!” So discussing sinners is a chillul Hashem, – even just talking about them!!

Another reason we don’t publicize criminals is because these people stand for crime. They are a pro-crime statement,living their life as though crime does pay. We don’t want to hear that statement, so we focus on them as little as we can!

How does this fit in with the Torah concept of ‘so that people hear, and take warning’, i.e. the value of discouraging crime by publicizing its consequences?

Perhaps sudden news of a criminal being punished has a shock effect on the hearers. It deters them from evil. But chronic hearing of evil has the opposite effect. People get used to it; it becomes familiar, and hence legitimate. So we hang him up all right, to scare everyone; but quickly take him down before we grow familiar with what he represents.

Newspapers, news channels and so on – by definition, titillate our senses. They are not out to educate nor to promote wholesomeness. This parsha serves warning: watch out! – you are being ruined!

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In His Image…

A person hung after execution is not to be left overnight – “the disgrace of Hashem hangs”. How so? Rashi explains that Man is formed in the image of Hashem, and we are also called Children of Hashem. Its like two brothers, one who was crowned king while the the other became a thief; when the thief is caught and hung, passerby think that the king is hanging. So too, a man – looking like Hashem – hanging disgraces Hashem.

A cardinal tenet of Judaism is that Hashem has no limits, and therefore no shape or likeness. So how can Man bear the likeness of Hashem?

Perhaps although Hashem has no innate likeness, He can take form if He so chooses (sod hatzimtzum). And when he has done so, it has invariably been to appear in human form. He has never appeared as a dragon or monster. When the Jews saw Him at the Yam Suf, it was in the form of a warrior. A human warrior. And so with His every appearance to us. This is significant. Hashem chooses to appear Human form because Humans are important. Our likeness is that of Hashem.

Your fellowman is human. Please respect him!

One way that man differs from animals is in that his face expresses emotions. He wears his feelings and thoughts on his face. His face becomes the vehicle for his soul, for it is mirrored there. When a human is hung, the portal to the human soul is hung, and it dangles in disgrace. This represents an affront to Hashem, who the soul is modeled on. Perhaps this is what is meant that hanging a man is a disgrace to Hashem, for a disgrace to the soul, which is Hashem’s likeness, reflects back upon Hashem.

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Doing Hashem A Favor

The Torah tells us not to take the garment of a widow as collateral, and remember that we were slaves in Egypt, and Hashem redeemed us from there, therefore He commands us to do so.

We are to leave a bundle forgotten in the field to the poor, as well as the odds and ends left on the vines when harvesting the grapes. And remember you were slaves in Egypt, therefore Hashem commands you to this.

What is the connection between being slaves and these specific Mitzvos?

Certain Mitzvos are morally imperative; they are the right thing to do. Other Mitzvos, however, are not actual justice. In fact, we are being taken advantage of! The only reason Hashem asks us to do the extra kindness is because we owe Him one. We were slaves and He took us out. In return He is asking for a Personal favor; He asks us to help His personal charges and friends – the poor.

The Pasuk says ‘He who helps the poor lends Hashem’. He considers this a personal debt; we are taking care of His personal charges. Let us change our perception of poor people, they who walk with Hashem at their arm!

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Thanks A Lot!

We are to be thankful to the Egyptians, for they afforded us refuge in time of famine. Ok. But afterwards they kinda acted ugly to us, very ugly, in fact. Why are we still so thankful?

The good they did us is not erased by the hurt they did us later. We are angry at them and thankful at the same time. This is the way we ought to function: the bad does not erase the good.

Often we have a long relationship with someone and there are ups and downs. Sometimes the downs make the entire affair so unprofitable that we need to part company. A couple may divorce, children may leave their parents. Still, we need to remember the good too. There had been good times too, and never forget that. One does not cancel out the other.

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Wearing Two Prescriptions

The Ramban explains that the Kohen addresses the soldiers before battle ad assures them not only of victory, but that not a single one be harmed. Hashem travels within their camp to succeed their campaign. However, then the police send home anyone who built a new home, married or planted a vineyard, lest he die in war. Well, will people die or not?

The Ramban suggests that the Kohen, the mystic, takes the position that no one will die. The police, the pragmatists, take the position that people will.

I’m not exactly sure how to understand this Ramban, but he does provide a window to dealing with the conflict between issues such as predestination and personal responsibility; it all depends who you ask. Different – valid – viewpoints exist simultaneously, and not only are they accepted, they are even Torah-mandated. Here where we appoint BOTH the Kohen and the police to address the soldiers. Each one contradicts the other, and that’s the way it needs to be…

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What Marriage Means

This parshah talks of a man taking a woman. The term it uses is “Ki yikach” – he will take, or buy. The nature of marriage is that a man takes a woman into his domain. He buys hers, although not monetarily. She is his, but not his property. She is his wife.

(The processes is similar to buying – just as one can buy an object and take it into ones possession, so too does one buy a woman and take her into ones possession. An object belongs to one in a monetary sense, a woman in a matrimonial sense. So they are very different, but follow similar paths. A woman’s part in marriage is that she allows the man to ‘own’ her, not an active role.)

This accounts for some of he inequality of marriage – a man can divorce, a woman cannot. A woman is owned – she is not active in creating the marriage – therefore she cannot dissolve it.

Is marriage necessary and mandated?

The Rambam maintains that a more casual relationship, that of a pilegesh, is not allowed for normal citizens, rather it is reserved for kings. The Ramban and Rashba and other rishonim hold that anyone may take pilegesh. So if that is the case a couple need not marry at all, but may maintain a pilegesh relationship.

The Torah, in laying out how to marry, is discussing how to go about creating marriage, should they opt to marry, not that their relationship needs to be one of marriage.

So why opt to marry? People want/need stability and support and commitment. It just doesn’t work to have a non-committed relationship when a couple wants to raise a family together. Having one partner wander off when the going gets tough is not a good situation…So even if marriage is only optional, human nature is to prefer it over non-commitment.

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Mr. Ben Sorer

Ben Sorer Umoreh is unique in that he needs to be summoned to Beis Din by specific people, – his parents – whereas usually Beis Din will arrest a criminal without regard to anyone summoning them to Beis Din. Why is this?

The kids suggested that this showed how dire his addiction was – his own parents turn him in!

Another suggestion was that the Torah did not want this to ever happen – there is an opinion in the Gemarah to the effect that indeed, there was never such a case. Instead it was written for us to learn values from. So in order that it never happen the Torah mandates that the parents bring the boy in to Beis Din, knowing that this will likely cause it never to be.

A third idea was that for the extreme penalty the Torah mandates, there needs to be someone demanding it. That propels the penalty. And therefore the parents, the injured party, needs to demand that Beis Din address the matter and punish the boy.

One last thought was that so long as the parents can handle the boy, there is still hope, there a be remedy for the situation. When the parents come in to Beis Din and declare that their son is not listening to them, that is a declaration of surrender. Then Beis Dim must take action, because no one else can…

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Moral Hygiene

The Torah tells us not to leave a person hung overnight, for the curse of Hashem is a hung man, and you should not be ‘metameh’ the Land Hashem has given as your inheritance. The message seems to be that one may not leave a person hung overnight for that will cause the Land impurity, and we are responsible for the Land’s welfare, for it is our trust and inheritance.

What is the impurity here? The Torah tells us in Vayikrah 18:24-27 that incestual relations cause impurity to the Land. So too, in Bamidbar 35:34 the Torah enjoins us not to help a murderer for blood is the corrupter of the Land, and you should not cause impurity to the Land…

We learn here that there is impurity associated with the Land. Its not ritual impurity, which anyhow cannot be transmitted to Land. It is impurity associated with immorality, and blood. And, perhaps, with hanging bodies. The common ground these three have is the grotesque. The abnormal and macabre, the gross. These are things that offend normal sensibilities, and the Torah considers them impurity itself.

The message is that we need to keep away from the grotesque, and keep ourselves mentally hygienic.

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When Defense is Not Defenseable

The Torah makes it clear that if a woman defends her husband, who is in a fist-fight with another man, although she does so only to save her own husband’s skin, and although she causes the other no more than embarrassment, she is obligated to pay damages. And we are warned not to pity nor condone her. Why?

The concept seems to be that while we may emphasize with the circumstances leading to crime, we must never accommodate the criminal as a result. We understand him, perhaps, but ultimately he needs to pay for his actions. He alone is responsible, not his history…

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Keep Em Comfortanble

The Sefer HaChinuch explains that we may not yoke a donkey to plow with an ox, for different species have different natures, and therefor suffer by being forced together. They certainly do not enjoy working together. This, he suggests, teaches us also not to put two incompatible people to work on a project together, either, for they will cause each other much pain!

Rich-Poor

Turnus-Rufus asked Rabbi Akiva; Obviously Hashem hates the poor, for otherwise He would have provided for them. So isn’t giving alms contravening His Will? Rabbi Akiva answered him cryptically: ‘So that we may merit through them.’ What was his response?

Rabbi Akiva expressed a paradigm shift; Hashem does not really hate the poor, rather He wants us to merit. Hashem’s scheme is simple; instead of giving parnassah to Reuven and giving parnassah to Shimon, He gives double parnassah to Reuven, and then instructs him to help Shimon. Hashem does not grant one man a million dollars to use . Proof is that some people have too much money to ever use. It can only be to share, for nothing else is reasonable.

Why didn’t Hashem provide for the poor directly? Because this is more profitable; had He provided the poor directly, the rich would not gain merit. Hashem gives the poor man’s portion to the rich man so that he can merit through charity, not because He hates the poor man.

That is what Rabbi Akiva was saying: So that we – the rich – merit through them.

Rashi points out an apparent contradiction; we are to keep shmitta and nullify debts owed us. We are promised; ‘there will not be a poor person among you, for Hashem will bless you in all your endeavors.’ The next parsha, however, talks about helping the poor, ‘for the poor will never cease from the land…’ Will there be poor or not? (Rashi answers that if we are good, there will be no poor, but if not…)

I light of the above, however, perhaps there will be poor, yet they will be provided for. How? By us helping them! Hashem will bless us, so that we receive the poor man’s portion too. We will give them theirs. That’s Hashem’s plan!

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The Price Of Eretz Yisrael

‘These are the laws and judgments that you be careful to keep in the Land that Hashem the G-d of your fathers gave you to inherit, all your life’.

Sounds like we are about to hear the most important ideas of the Torah. What follows next?Destroying Avodah Zara from the land, an injunction against bringing sacrifices anywhere one pleases, not to learn idolaters ways even to serve Hashem, to disbelieve idols and kill their promoters etc.

Are these really the main points of the Torah?

The context for discussion here is living in Eretz Yisrael. And these are things specific to Eretz Yisroel. Keep idol worship away from the land, and guard it’s sanctity. Eat kosher. Though these laws are binding even outside Eretz Yisroel, they are the sticker price for Eretz Yisroel. That’s why they are listed here.

Some mitzvos are because we’re human, others because we are Jews. And some are because they are the price of Eretz Yisroel…

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More Is Less

“Do not add to the mitzvos, nor subtract from them” Why not add??

Perfection needs no adjustment. Adding implies that we believe the mitzvos to be man-made, in need of revision, and not Hashem’s perfect instruction. So do not add to them.

Additionally, adding to mitzvos means we take possession of them, adding and adjusting them. Leave off; they are not ours to touch…

Another thought: We are weak creatures, limited in brain and spirit. We fail in understanding the depths of human psyche, spiritual entities and their relationships, absolute moral right and wrong, and what is and is not pragmatic or good. In fact we often don’t even see the effects of the interplay any action we do will have on our daily routine. It would be folly and conceit to consider ourselves capable of setting down a proper course of behavior. Absolute presumptuousness.

Were there no option, of course we would be duty-bound to try and figure out the best way to act. But since we were handed a Torah, we’d be nuts to try and improve it…

A fourth idea is that I read of an auto manufacturer discussing the integration a car needs for successful design: Air conditioning needs to be powerful enough that it cools down a hot, baking car within minutes. Otherwise the ride is often over before the car gets cool – a waste and an unhappy customer. However to do so requires powerful fans. Fans make noise, so the stereo speakers need to be loud enough to be heard over them. And so on.

The point is that its all related; anything added here, subtracts there.

We may think that we are adding mitzvos without cost. But there is always cost – to our pocket, marriage or time. Do not add to mitzvos, because adding is subtracting.

p.s. (Having a chumra is a temporary affair – its identified as merely a chumra, and waived as necessary. This does not constitute adding to the Torah, at all.)

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Noblesse Oblige?

Rabbi Chiya told his wife that when a poor man knocks, she should run to help him, so that when their own children beg, others will help them out just as quickly.

She was shocked at the implication. She asked ‘Are you cursing us, that our children will be poor?’ He answered: ‘No, I’m merely quoting the pasuk: If we help out the poor, Hashem will bless us. That means that He will return us in coin when we will need His help for the same thing. That will happen when our descendants will need charity themselves.’

Do we give tzedakkah, to have it returned? Is the Torah telling us to focus on ulterior motives?

Perhaps not. Rather, a person must find and feel personal meaning in Mitzvos. It’s not necessarily the true goal of the mitzvah, yet it connects one personally to the mitzvah. Therefore we consider the benefit that our children may reap from tzedakkah, so that we do the mitzvah eagerly.

Another thought is that true tzeddakah is done of humility; Noblesse oblige is not our mantra. We need to think: “We are all in it together. Its just a matter of timing. Today I have money. Tomorrow someone else will. I’d better pull my weight, and give tzeddaka…”

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Goodbye Presents

The Torah bids to load up a departing slave with presents from all we have. Because we too were once slaves, and Hashem caused us to load up on gifts when we left Egypt. So what does that mean? That we are Paroh? We bought a slave, paying him good money for himself. Why do we need to give him more?

A man who works long hours yet walks away with empty pockets is bitter. He is frustrated. Although he was compensated, it feels as though the time spent came to naught; practically speaking, he walks away with nothing. The Torah demands from us the sensitivity to ensure our fellowman walks away feeling decent.

When we left Egypt we gained freedom. But Hashem took care that you also felt good when leaving Egypt, and loaded you with gifts. You must grant others this feeling too. Load him up with goodbye presents!

In general we need to ensure others feel good about themselves. Don’t you think?

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Proof Of Torah

“These do not eat… the Shesuah….” The Shesuah is an animal with two backs and two spines, explains the Gemarah (hence ‘shasuah’= cut in two).

Chazal (Chullin) tell us that this proves Torah is from Sinai, for was Moshe a hunter, that he would know of such an animal?

Some have difficulty with this, as no one has ever heard of the shesuah. If there were such an animal, we would have known of it. How can one bring proof of Moshe’s knowledge from that he knew something untrue??

In Meseches Niddah the Gemarrah has a dispute if the Shesuah is a species, or a freak, born of nomal (-kosher) parents. Obviously, even the gemarah had never heard of, and certainly did not positively know, a Shesuah!! So how could this – Moshe talking about an animal no one knows – be proof of knowledge!?!?

We suggested that the concept here is that no one making up a religion would talk of something weird. There is simply no motivation to do so. It only makes the talker appear foolish. Had Moshe invented the Torah, would never have talked of Shesuah. That he did so, proves his truth-telling, indicating Torah Min HaShamayim.

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Giving Charity:

When a person gives tzeddakkah, ought it be out of pity or because there is a mitzvah to? Is having pity unworthy, or is it upright? Are normal human emotions the correct course?

Lets say someone is inducted into the army. He may go for idealistic reasons – to protect others, and he may have boatloads of fun there besides. As a matter of fact, the army is pleased to have an idealistic soldier, and having fun has an important role too. Yet bottom line, there is that induction notice he must obey it even if he does not appreciate it. He does his duty when serving his stint, whether he enjoys it or not.

The same for mitzvos. Bottom line, we have to do them, like it or not. Any personal meaning and attachment is praiseworthy and profitable. It makes us do the mitzvah well and with commitment. However the primary consideration – the l’sheim Shamayim – persists, for we do it no matter what, because it is our obligation.

So go ahead and have pity. But know well that emotions aside, you do this regardless, for you serve Hashem.

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Please, Be Convinced…

If a prophet presents a miracle yet tells us to worship idols, we ought not to listen to him. The Torah says that this is just to test if we love Hashem with all our heart. What’s the test; can man fail to be convinced by a miracle?!

We believe what we want to. A miracle happens, but we choose to be convinced by it or to explain it away. Belief cannot be forced. This is important to know: Belief is a choice. If we love Hashem, we will choose to believe in Him. And if we choose to, we can even deny the Holocaust.

What is the lesson? We can concentrate on making Mitzvos meaningful and pleasant. If Mitzvos are attractive, we will choose to believe in them. For our attitudes determines how we perform at crunch time.

Aren’t humans funny?

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Nebech!

Six times (at least) in this parshah Levi is portrayed as a poor, unfortunate individual: landless and needy. Why??? He receives a full tenth of anyone’s produce, which is more than the landowners receives (10% of eleven farming tribes is 110%, whereas each tribe is left with 90%) and ought to be pretty well off. What nebech??

Perhaps the case was that not every Levi was gifted with Maaser. Only the popular ones were. Most Levi’im were pretty poor. Or, maybe people found loopholes and did not always pay maaser, much as they do today with regards to paying taxes.

So the Torah provides for the Levi, but appeals to the Jews that they indeed pull their weight and give, and not escape their obligation. Sometimes the Torah cannot merely legislate, but needs to appeal to our hearts as well. There always will be paths to skirt obligation…

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Excising Evil

The Rambam in Moreh Nevuchim explains that normal judicial executions, done by Beis Din, are punishments. The person who sinned to Hashem is punished by His representatives, Beis Din. However people of an idol-worshipping city – ir hanidachas – were destroyed because they deny Hashem and are evil. They are excised, not punished.

There are differences between normal procedure and the “ir hanidachas”:
1. Even minors of an ir hanidachas are punished, although underage,
2. Property is burnt too, whereas property of executed criminals goes to their children
3. Beis Din send along talmidei chachamim to attempt to get the sinners to repent, which is usually useless after one has already incurred the death penalty,
4. The punishment for idol worship is stoning, here they are killed by sword. All these indicate that the affair here is getting rid of evil, not punishment.

The Rambam adds that in his opinion any deliberate sinner, even one who merely eats treif to indicate his denial of Hashem, forfeits life. Not as punishment, but because he is evil.

Punishing sin is mandated to Beis Din, and only Beis Din. There cannot be any vigilante action. Perhaps this other type of execution – that of ridding the world of rotten apples, – applies even today, outside of Beis Din. No individual is mandated to the task, but perhaps if someone steps forward and takes the initiative, it would be justified.

Pretty dangerous thoughts, granted, but its also pretty dangerous to leave rotten apples around…

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Torah Ideals

“…you shall not add to them nor subtract from them….” This is the second time the Torah seem to be telling us the exact same prohibition – do not add or subtract to the Mitzvos. What is added here?

The context. The previous few pesukim warn us not to adopt religious practice from the nations we conquer (common Roman practice was to incorporate the religious practices of the all nations she conquered, eventually setting up the Pantheon to store and display them all, for lack of space!) for “even their sons and daughters they burn in fire to their G-ds!”

Rabbi Sampson Raphael Hirsch explains the subtlety here: those pagan religions concepted G-ds as masters of a certain power, but not the creators of the world or Mankind. Man needed to gain their goodwill, and their suffrage. He did so by demonstrating obeisance and self-negation.

However Judaism considers Hashem as our Creator and Father, who cares for us. Burning a child is a fine way of indicating to a ferocious God that you are not a threat to him, but this will not endear you to Hashem!!

(In similar vein when the Roman soldiers came to arrest Unkelos, the proselyte, he showed them two things;

1. he asked that when each officer carries a torch for the one above himself, who does the top man carry for? They answered ‘No one’. He responded that we believe that Hashem, Greatest of all, went before the Jewish people to light the way for them.
2. He asked the soldiers if they knew the meaning of a Mezuzah. They did not, so he explained; usually a king sits inside and his guards protect him, but we sit within and Hashem sits at the doorway guarding us! And the soldiers converted!
What had moved them so? Perhaps it was this very idea; our G-d is our Father and Protector. He is not a monster we need to contend with, but an entity vitally concerned about our welfare, and loving. This was a paradigm shift for them, totally different from what they had concepted until now, and they were blown away.)

So beware adding to the Torah – the ideas you come up with may be totally foreign in nature. They may seem sweet, and look wonderful, but yet be antithetical in root to Torah ideals.

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Virtuous Pride

“…and you shall rejoice in all your handiwork…” The Torah tells that until we moved into Eretz Yisrael we ate meat by sacrificing it in the Mishkan, and even after moving into Eretz Yisrael the Jews brought their Bechorim and Maaser to the Beis Hamikdash to sacrifice and “…rejoice in all their handiwork”. What does “rejoicing in handiwork” mean?

In the Sifra it seems that it refers to the results of the sacrifice – if one sacrifices, they will receive blessing in all they attempt subsequently. Which will result in rejoicing in the results of your work.

However others indicate that it refer to the source of happiness – the Jews are to rejoice, each one with his lot in life. One rejoices because of his family, job, health and assets. Another rejoices in his study. A third in his industry. And so on. And this pleases Hashem. For He is happy that his People are living correctly and decently, and take pride and joy in their lives….

Pride is a good thing!

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Double Holy

“For you are a Holy Nation unto Hashem, your G-d, and Hashem choose you as His beloved nation – Am segulah – of all the nations of the world”. Rashi explains thus: “For you are a Holy Nation” – your inherent holiness is endowed by your forefathers, and what’s more, “Hashem chose you as His beloved nation” – a second level was added by Hashem choosing you as his cherished People.

In essence Rashi is addressing the duality of Jewish endowment. The Jewish people were special yet in Egypt. They were already then His nation. Their status came as a result of the bonds created with the forefathers, Avraham Yitzchak and Yaakov.

Later, at Sinai, they were endowed with a second level of holiness – as it states there; “…and you will be a beloved nation – segulah – of all Nations, for all the world is Mine, and you shall be to Me a nation of Priests and a Holy People”. Here is a second endowment – as a personal mascot to Hashem.

The first Kedusha is one of Exeptionality in our own nature – perhaps derived from dedication onto Hashem for our part, coming from our forefathers, while the second relates to his affection for His People, His Chosen Ones.

There are parts of Judaism that derive from the former, and parts from the latter. For instance, later on in this parshah we are told not to eat meat a kid cooked in its mothers milk – ‘for you are a Holy nation unto Hashem your G-d’ – i.e. this is a function of our ancestral holiness.

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Bloody Powerful!

The Torah repeatedly asks us not to drink blood, and even showers those that refrain with blessing for it. Is refraining from blood so central to Judaism??

The Ramban explains that the ancients would drink blood in sorcery, so as to be able to divine the future. Mankind desires fervently to know what will be, and considered this to be an avenue to that knowledge. Asking them to hold off was, therefore, a major request. The reward is so great, because it is so seductive. What the Torah calls for is for is no less than Man’s surrender to G-d’s plans. That’s high sacrifice!

Shades Of Belief

‘Today we have seen that Hashem can talk with man and yet live’ said the Jews to Moshe. Apparently up until then they did not fully believe Moshe. How can this be?

Moshe would say ‘Hashem said to me…’, but the Jews were suspicious: can a human really talk with Hashem and not be destroyed by the encounter?? They followed Moshe for lack of alternative, but didn’t really buy his story. Only at Sinai did they REALLY believe!

In the beginning of his mission, Hashem told Moshe; ‘And the true sign that I have sent you will be after taking the Jews out of Egypt; you will serve Hashem on this very mountain [Har Sinai]’ In light of this pasuk, perhaps the meaning is that the revelation at Har Sinai will enable them to truly accept you prophesy. Here we have it directly from the Jews’ mouths: until Har Sinai they indeed did not believe!

The takeaway: Faith is a tricky business. There are very many shades of faith, and it’s not all black or white. Faith can be a matter of expediency, a matter of conviction or a matter of will. There is always more to go…

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Living Har Sinai

‘Beware, take good care of yourselves that you never forget the things your own eyes have seen: don’t allow them to be forgotten all your life. Tell your children and grandchildren [about] the day that you stood before Hashem at Chorev (-Har Sinai) when Hashem commanded me, “Gather the people to hear My words…”‘

We are warned to never forget Sinai. Practically, what exactly is involved here; are we to speak about it at our Shabbos table, should we draw a mural on the wall depicting Har Sinai, or should we have a “Har Sinai stone” always on our desks?

My answer: Yes, all of the above.

The sefer ‘Hamaspik Le’ovdei Hashem’ posits that we are the result of our experiences. Our attitudes towards mitzvos, Gedolim, the Beis Hamikdash, tznius and the many other life-values depend largely on our experience with them.

Where does that leave us? Can we dictate our experiences? Is it fair that we are so deeply influenced by experience, yet cannot create it??

We cannot directly experience everything we’d like to, but we can visualize it. We can vicariously live through them in our imagination. In fact, says this sefer, imagination is even stronger than hearing about another’s experience. It is almost seeing!

Imagination is amazingly powerful. Use it here: Live Maamad Har Sinai. Fantasize it and daydream. Create it in your mind. Use every tool at hand to make it tangible and actual.

So bring on the Har Sinai stone…

***
When Is Praying Not Praying?

Moshe prayed Hashem again and again that he enter Eretz Yisroel. Hashem had said No, and No again. Moshe still persisted. Why?

The Medrash portrays two disobedient servants of the king. They annoyed the king, who sentenced them to receive no meat nor wine for a month.
One of them sneered; ‘Suit yourself. I don’t care for meat and wine. I won’t eat them for three years, if you please!’
The other fellow was clearly distressed; ‘Please’, he beseeched the king, ‘allow me at least some meat and wine!’.
Which of the two honored the king? Certainly the second chap. The first flouted the king’s punishment!

So too, Moshe showed that he cared about not going into Eretz Yisroel: it was meaningful to him, and he was therefore praying Hashem again and again to remove it. He was honoring Hashem!

Sometimes praying just means that you and Hashem have business with one another: you have a relationship and you matter. Its not all about receiving the goods. Sometimes the conversation itself it what is meaningful.

Go Daaven!

***
Take A Sh’ma Twice A Day, Full Dosage

Sh’ma (including “kail melech ne’eman”\”Hashem e-lokeichem emes”) has 365 words, and is a segulah for our health. We are careful with Hashem’s 365 words, and He is careful with our 365 body parts.

Tosfos gives a parable; A man lived in Eretz Yisrael but had his fields in America. Every year he would fly in to care for his fields. Once, waiting for his flight in the airport, he chanced upon another fellow just coming off the plane. “Sholom aleichem Reb Yid! What brings you to Eretz Yisrael?”, he asked. ‘”Well, you see, I live in America but my fields are here, so I must fly in to care for them”, answered the other. “Say, I have the same thing, only reversed!”, said the first, “Why don’t you stay in America and care for my fields there, and I’ll care for your fields here?!”
Well, that’s exactly what they did, and they lived happily ever after!

So too, our health is our concern, yet in Hashem’s hands. Sh’ma is His concern, but in our hands. Watch over His, and He will watch over yours.

***
Seeing All Sides

Moshe said ‘Hashem, you have begun to show (your servant) [me] your greatness and your strong hand; who in Heaven and earth can do like Your acts and mighty feats. Please, may I go over and see the good land, the Godly mountain and Levanon’. What’s the connection?? Why should the fact that Moshe saw Hashem’s greatness be reason that he see the Land??

Some folks are great campaigners. Action is their element, and they accomplish an unbelievable whirlwind. But they do not produce many lasting results, rather they are much better at creating buzz: sound and noise. Others are the opposite: they work behind the scenes, producing solid and lasting results, but they are not fighters or leaders.

The old way of looking at things was that each celestial power was an entity unto itself. Each distinct elemental force was a God, a Being, from where that power emanated, who also controlled it. Their Good – ‘Osay shalom’, was not their Bad – ‘boray rah’ – it necessarily had to be two separate gods. Only Monotheism believed ‘Hashem is One’: there is but one Power. It is all Him. Hashem of War, is also Hashem of Peace.

Moshe was pleading Hashem; I have begun by seeing Your strong hand, your wonderful and inspiring fight against our enemies. But You are not just Fight. You produce prosperity too; Let me see the good land You have provided Your people.

***
Haftorah: ‘Lift up your eyes to the heavens, and see who created these!’

The Rambam in Hilchos Yesodei haTorah explains that there is an actual commandment to love and fear Hashem. Can love and fear be commanded? Can we just turn them on?!

He answers: contemplate nature, see its vastness, ponder the stars, the sun and the moon. You will be struck with the cognizance that no human nor power known to man is able to create this. You will know that there is a creator, with huge powers, wise and powerful. Instantly you will awaken within yourself a love and affinity for that Perfect Being, Hashem. Which will then awaken an awe of the awful immensity and force of Hashem.

The Navi was prescribing the path to love and fear Hashem.

P.s. This experience is metaphysical. Our senses are simply overcome by the immensity of the cosmos. It does not logically prove anything. Our senses are overcome by meth too, you know… However we may know G-d intellectually, without experiencing Him. That, however, does not touch the heart, and does not carry through to daily life. Here is a way of completing that recognition with visceral experience: expose oneself to be overcome by His handiwork.

There is a fundamental distinction between proof of something and recognizing it. One can recognize someone by the deodorant they wear, yet they have no positive proof it was him. It COULD be someone else. Yet he has detected/experienced the person nonetheless. Do you recognize this?

When we look to the heavens and recognize Hashem’s handiwork, even if those marvelous works do not positively prove Hashem, they afford us to detect and experience Him.

***
Proof Of Torah

“For ask of the early days that came before you, from when God created man upon the earth, and from one end of the heaven until the other: has such a great thing ever been, or even heard about? Have people ever heard Hashem speaking from a fire, as you have, and yet lived…?”

This is known as the Kuzari proof: No one else has ever claimed that Hashem spoke to an entire nation. Although it would make for a great story, it’s suicidal: no one will believe it. For how could that monumental event happen, yet be completely unknown to anyone??

Moslems believe in Islam, Christians in JC. Were I born Moslem or Christian, I’d believe the same. So who says the Torah is true? Here now, is one avenue showing the Torah’s validity. (It’s not absolute proof, rather it makes believing in the Torah reasonable.)

Four additional paths to belief;

B. Tradition. A direct, person to person tradition stretches back to Sinai that the Torah and its message are true.

C. Out of Sync. The Torah is too unlike the codes of its time, (-Hammurabi, etc.) and its ideas are out of place. This points to it being original, not a forgery.

D. Who Dunnit? When we try to imagine at which point in time could the idea of the Torah, its lifestyle and laws, have been created out of whole cloth, we run into difficulty. In my mind, up until the geonim it cannot have occurred, for the events that the Torah referenced would have been too fresh for fabrication. No reasonable person would have accepted it. Yet historical sources tell that even way back in the times of the Talmud and Mishna the Jews were keeping the Torah. The early Tannaim were from the Knesses Hagedolah, and they heard actual prophets, so the chain holds pretty strong. (In Tanach itself, the prophets often reference that which we ourselves had seen at Sinai, as if that was something people ought to know.)

E. Bible codes. This is still controversial, but if true, the messages embedded in the codes reflect the supernatural source of the Torah.

***
Why We Do Mitzvos

‘When your son asks [why do we do these mitzvos], tell him that [we are obligated to Hashem, for] we were slaves to Pharoh in Egypt and Hashem took us out and gave us the land He promised our fathers. He commanded us in these Mitzvos for our own benefit and gain.

And it is our great ZCHUS to do these Mitzvos for Hashem!’ – Torah

What a wonderful attitude!

***
Talk The Walk

The pasuk in Shma talks of teaching the truths of the Torah to your children, and then talking of it in your home, journeys, waking and retiring. Why in this order – shouldn’t teaching others (-your children) be last, subsequent to it being part of our lives?

One suggestion is that teaching others is a learning tool – the teacher gains more understanding of the topic too. Teaching creates more wisdom to the teacher. The Torah is in fact discussing our own learning, not teaching.

The Sridei Esh expresses two thoughts: A. is that children will never learn unless they see the parents practice and live what they teach, therefore after teaching, ensure that you continue talking about it at all times, and B. is that parents need to leave off their kids and allow them their own path. Teach your kids and then clear out – get involved in your own learning.

We asked the kinderlach about the first thought of the Sridei Esh, what if the parent smokes and cannot stop. He shouldn’t warn his kids away from smoking? Is he to remain silent just because he smokes?

The answer is No. He will be very effective. A child seeing that his dad is so addicted to nicotine, that he smokes even as he lectures his kid, will clearly understand how dangerous addiction is. This will serve him as a deterrent. But that is when the parent is being sincere. Someone who can easily stop smoking but lectures about it, is obviously insincere. His words are useless.

So do keep talking. And if you at all can; please walk the talk…

***
Freeloading

“V’eschannan!” – Rashi explains that although tzaddikim can ask for help on the basis of their merits, they prefer asking for a free gift.

Is that ethical?? It depends who you ask from! Asking from a stranger – who has no reason to help you – on the basis of pity, when you don’t really need it that badly; – that’s unethical. But asking from a good person on the basis of their goodness is correct. It is uber-ethical; a nobler and a surer appeal.

If a parent asks their child for help, on the basis of repaying for what they did for the child, the child feels that the relationship is not about love – the parent is keeping score. And the child may point out that the other children get the same favors, so why is he singled out and asked to help? Moreover, the help he has give already, may have paid for the favors.

However, a plea for help based on the goodness of the child’s heart is usually answered.

Therefore tzaddikim prefer to ask for a free gift rather than as something they have earned, because they are asking of Hashem, who awaits opportunity to benefit us. The plea for a free gift – out of the goodness of His heart, – is the most powerful basis for a plea. This is what we say in our tfilla – he brings redemption to their grandchildren ‘lmaan sh’mo b’ahava’ – for His own sake, in His Goodness and His Grace.

Appealing to a good G-d is on that basis; ‘You are so gracious. Please, do me a favor!’

A second idea is that tzaddikim recognize that their own merit might not be all that worthy. They recognize that they have been given advantages in life by Hashem, and much of their merit belongs to Him. They are ashamed and feel unworthy of asking in their own merit, because they recognize its problems. In addition, when coming to ask in one’s own merit, that constitutes a demand. One is asking for payment. And a demand always causes an examination of the docs, one that might find them wanting. Asking for Hashem’s grace is a much better deal.

***
Moshe, Our Teacher and Master

The Torah mentions that Moshe was refused entry into Eretz Yisrael in the middle of Moshe’s warning the Jews against idol worship. There are pesukim beforehand and a pasuk afterwards talking about idoll worship. And in the middle, Moshe says that becasue of the Jews, he could not enter the Land.

This hints that because of the Jews’ failing with regards to idol worship – because they worshiped the golden calf – therefore Moshe would never enter Israel. What is the connection? Moshe?? He, who stood up to the people sinning and turned them back to Hashem – could he be held accountable for worshiping the golden calf??

When the Jews sacrificed to the calf, Hashem told Moshe “Go down, for your People have sinned…” Chazal comments that Hashem told him to descend from his high office and grace, for he was granted it only as the leader of Israel. They were now unworthy of Hashem’s grace, so Moshe lost his claim. Instead, suggested Hashem, He would erase Israel, and create a better nation of Moshe and his family.

Moshe did not acquiesce. He argued for forgiveness of his people, the Jewish nation, and turned down Hashem’s offer. And he said that should Hashem not forgive them, may his own name be blotted out of the Torah. Hashem was, at length, persuaded, but promised retribution for this sin.

Perhaps Moshe was doing more than pleading the Jews’ case, he was tying his own fate to ours. He saved us by bundling his merit with ours, tipping the scales to forgiveness – but also to his going down with the ship, when we were ultimately denied entry to Israel until a new generation took the place of the first one.

We owe Moshe tremendous debt, but we become even more beholden to him if we understand these paragraphs as saying that we need to keep from worshiping idols, and, as a case in point, Moshe points to his own exclusion from Israel…

***
Jealousy

The Chinuch suggests that the prohibition against jealousy applies to non-Jews as well, for it is a subset of the prohibition on stealing, which is universal. Perhaps this means that not only is the reason for prohibiting jealousy because it leads to theft, but even more, the definition of the prohibition is to do things that lead to theft.

This would mean that only jealousy that leads to theft is forbidden, but other jealousy, which will not likely lead to theft, would be permitted. This is extremely common – to ask someone for a glass of soda, or a cookie, when they walk in with a bottle or bagful. And that would be prohibited jealousy, were it not for this loophole.

***
Having Fun

The Chinuch explains the mitzvah of loving Hashem to mean that one ought to love only that which connects with Hashem. Doing something just for fun, says he, is a direct contravention of this mitzvah. What?! No fun!?

Perhaps a person needs enjoyment and fun in his or her life. It’s like a vitamin, and it’s not a luxury, but rather a necessity. Fun beyond that – fun for its own sake – is problematic. Even this is a damper, but the idea is clear; we are here for a reason, and ought to focus on that. We have work to do, we have a mission. And going out for good times negates that principle. Filling our leisure time is not a Jewish concept…

The Last Chapter

Sefer Devarim is Moshe’s speeches to the Jewish people. In a sense, Hashem has finished talking and now Moshe takes over. Is it Torah? Certainly. Hashem included it in His book. Truth is, the Torah was intended to be created by Man, as it is called, “the Torah of Moshe”. The Torah was not intended to be merely Hashem’s dictates to us, but rather a collaborative event, where humanity absorbs Hashem’s message, and projects it onwards.

Therefore, sefer Devarim represents the Torah in its mature form, where Moshe begins to express Torah himself. The message is that Torah is not a dead letter, rather it is living, burgeoning and flourishing. And even more so, it needs to be alive within our hearts…

***
The Path To Emuna

Moshe told the people terrified by the spies’ report: ‘You’ve seen Hashem carry you the long way traveled in this desert, as a man carrying his child. You lack faith in Hashem, Who went before you on the road to find you camp ground, Who lit your way at night with fire, and who leads you by cloud at day’. Why mention all these points?

The sovereign path to Emunah is to recall your life’s troubles, and how Hashem carried you through. Think of the times when you had difficulties, and were saved. When things seemed desperate, yet worked out in the end.

Say “Hashem helped me all these years, He fed me, clothed me and sheltered me. I shall fear not: He who has led me this far will yet continue to…”

***
The Big Bed

“His [-Og] bed is yet around today in Rabah of Amon, nine amos by four, in the amah of a man” – the Torah telling of Og’s great size, whom the Jews nevertheless defeated.

Rashi comments that “in the Amah of MAN” refers to the Amah of OG. Were it normal man-amos, that would not be so tall: Moshe was even taller – ten Amos!

The Ibn Ezra comments that normal human arm-to-height proportions are about 1:3.8. A man is around four times his arm length. Nine times the size of one’s arm would mean that Og was a freak, with relatively tiny arms and a huge body! How can that be true?

Newton’s square cube law relates particularly to giants; A person with a torso 1x1x3 is 3 cubic feet of person. Were he to be tripled, to be 3x3x9, his mass would suddenly shoot to 81 square feet, a full 27 times as much. His legs would need to be 27 times as thick, otherwise they would simply snap off under the strain!

A giant CANNOT be of normal proportions, a normal person merely multiplied. He must – if he were to exist – be a freak.

So Og was indeed flattened, with tiny feet and arms; of an alligator or dinosaur shape. Not only is this pasuk giving his dimensions, it describes what a monstrosity he was!

(Far from being inaccurate, as the Ibn Ezra suggests, this actually backs up the Torah’s veracity, for which sane person imagines a giant as anything other than a large-sized normal human being!? Why would Moshe make this up?!?)

***
The Unwashed Masses

Moshe expressed his difficulties with the Jews, labeling them (as per Rashi) Difficult People (Rashi’s example; when two people came before a judge and one saw that he was losing the case, he would lie and delay, saying that he had more proofs and witnesses, to stretch out the case and make things difficult), Insolent (-they attacked Moshe personally, in the lowest manner,) and kvetchers, (always complaining to Moshe and to each other). Moshe exclaimed that he felt that he couldn’t handle them alone.

Yet one pasuk before this one, Moshe blesses them: “May Hashem multiply you a thousand times!” Wasn’t he deeply disappointed with them?

Moshe was not disappointed at all. He was a realist. He knew what his people were, and he was ready to deal with them, were he only able to. However he felt himself unable to. Whenever dealing with the public, expect that they will be tiresome, difficult, insolent and ungrateful. They will talk badly about you. That’s the way things are. Don’t sweat it.

***
Flaunting Wealth

Moshe told the Jews: When traveling through Edom, we ought to pay our way, “…for forty years Hashem has been with you and you have lacked nothing!”

What is the connection? “If one has money, use it. It is ungrateful to hide or deny it.” [-Rashi]

(Ought we flaunt our wealth? Ought we cause others to be jealous? Perhaps that this was specific to those people who followed Hashem out into the desert. The world assumed they were ragged and desperate. They had a special mitzvah to show how successful they were.

Another thought; showing off money often breeds jealousy and vanity, not recognition of Hashem’s gifts. However in the desert all were equally rich. No one could be jealous or proud. So a display of Hashem’s blessing was appropriate)

The lesson to us: in private (e.g. with your family) discuss your blessings. Think of them and appreciate them.

Wishful Thinking

The Jews cried that they would never succeed in getting Eretz Yisroel – it was only Hashem’s HATRED FOR THEM that led him to take them out into the Midbar on a wild goose chase, to die by Emori sword. Hashem was furious about this rank ingratitude, and had Moshe tell them that they would die right there. The Jews changed their minds immediately. Each man girded his sword and said; “Come, let us attack the Emori”. Moshe pleaded with them to stop, telling them that Hashem was not with them. They took no heed. They advanced courageously up the mountain, – only to be routed by the people living there.

What had happened?! First they lay back moaning that it was impossible to march against the Emori and then suddenly they arose and raced into battle – yet in the face of a warning?!

Man believes what he wishes to. Belief is not objective, not at all. When the Jews wanted to, they believed they couldn’t fight the Emori. When they saw where that led, they decided on the exact opposite – that they could fight this all on their own.

We believe what we set our minds to. Big rule…

***
Futurists

Moshe searched for judges who were wise, navonim, and accepted by their communities. He found people that were wise and accepted, but not nevonim. Rashi explains that ‘nevonim’ understand one thing from another – they see one thing and realize the implications down the road.

Moshe couldn’t find people insightful enough to foresee things? All of us claim to have foresight. Why couldn’t Moshe find anyone?? Indeed, nothing is commoner than forecasting. Everyone tries understanding what will be tomorrow. But almost no one actually succeeds. Moshe tried, – and failed – to find them.

The takeaways are very important:

A. Never assume. You got into a fight with a neighbor. You assume that your relationship will forever be poisoned. You made a bad impression on an institution. You assume that they will always see you as a loser. You failed at something and assume you will never succeed. Never assume. We are terrible at predicting future; lets not pretend to.

B. Beware people who claim to know the future. They will say ‘This will cause terrible harm!’ or ‘People will learn to be careless from this’ or ‘The neighborhood will be ruined!’ (I challenged one of these ‘futurists’ as to how is he so sure, he told me ‘Because I have eyes and I see!’ However, it wasn’t his eyes that were seeing, rather his imagination. As it turned out, in that particular case his imagination was not in line with reality…) Moshe couldn’t find people that could predict the future. This fellow probably cannot either.

(I once read in a book that a person can develop the skill of predicting the future by making predictions, writing them down, and then following up on them. As he starts seeing which came true and which does not, he may start getting a grip on predicting well. Maybe. I haven’t tried it.)

***
How Expert Is Your Expert?

Moshe told the Jews that they sent spies who went to Eretz Yisroel “and they went to Nachal Eshkol and scouted it and they returned to us saying…”. Is that all? They didn’t go through the whole of Eretz Yisroel? It seems not. Moshe’s tone implies that the spies had seen Nachal Eshkol, but not too much more….

So what was Moshe’s point? He was saying ‘Yes, you sent representatives. They returned with a report. But are you to take all they say at face value? Wouldn’t you ask them where they got their information from? You might learn that your supposed expert didn’t even scout the country!’

We would do well to learn from this!

***
Who Wrote Dvarim??

The gemarah in meggilah (31b) says that Moshe wrote Dvarim on his own – not representing Hashem. (The gemarah is discussing the tochacha, but the same holds true for the entire Mishneh Torah, presumably. The Ohr Hachaim, in beginning of our parshah, also understands so.)

What is it? Its the speeches Moshe gave before he died, his personal legacy to Klal Yisroel. Is that Torah? Yes. The Rambam rules that every word in a sefer Torah is the Word of Hashem. Yet how can that be??

It seems the simple answer is that the Torah is Hashem’s book: he assembled it and authorized its every word. But not all are His words. Was Paroh’s question to Yaakov “How old are you?” the utterance of Hashem? No, but He wrote it in His Book. And so is it with Moshe’s speeches too.

And sometimes we need to know that indeed – this is Moshe talking, not Hashem. It’s not the same….

***
Peace Talking

Moshe offered peace to sichon, although he knew that he would fight him anyhow, and there was no chance of peace. So what was the point?

We suggested that our discourse must be peaceful. We must use peaceable words and phrases. This will cultivate peacefulness in us, and change our middos. It’s not them, its us. That is why Moshe spoke in peace even when he knew it must be war.

We need to look to our language, for it will change or kiddos, even if we are far from what we express. If we express our requests by saying, “Can I trouble you to…,” surely we will start appreciating our family and friends!

Feel the Churban?

Sadly, I’m among the many who are inured to the Churban.

A child was hit by a car and lost both legs. Tragic. Half a year later his classmates visit.
‘How are you doing?’ they ask.
He says ‘Great! This motorized wheelchair moves wherever I need by the press of a button. It even climbs steps! And I play great games on its built-in computer’
His friends nodded sympathetically. ‘Nebech!’ they think, ‘He is even happy about it!’

Happiness does not diminish pitifulness. A man may be happy because he is used to his miserable existence. He is happy with his lot, yet his lot is not good.

We think ourselves very happy without the Beis Hamikdash. All that means is that we have forgotten what life with the Beis Hamikdash was.

Where to begin?

Perhaps think of our deepest wishes. Consider if they will not be realized by having the Sh’china with us.

Parnassah, perhaps. His Presence means prosperity.

We lack guidance. There may be an illness in the family. At times we feel spiritually stagnant.

Will having the Sh’china back among us affect these?

***
Tish’a B’av is a hard day to relate to, for the Churban is abstract. The Midrash relates that Rebbe explained the pasuk “Bila Hashem v’lo chamal” 25 ways. Rav Yochanan explained sixty. The Midrash asks: Was Rav Yochanan greater than Rebbe? The Midrash answers that when Rebbe began speaking and explained the first idea, the many Churban survivors in the audience began weeping. Rebbe simply could not continue until everyone calmed down. Then he explained the next idea, and the scene repeated itself. Rebbe spoke the whole day but simply could not get past twenty five. Rav Yochanan, however, lived many years after the Churban. When he spoke, no one cried. So he completed sixty explanations.

Even then people began to desensitize to the Churban; its normative human behavior.

Here is a thought:

A company formed with a powerful vision; they had a great idea that would revolutionize the business world. Trouble with licensing and capital made a rocky start, so to tide them over, the CEO bought up a few vending machines and set them up around the city.

Selling soda and snacks was not their mission, but sometimes it is what it is.
The president serviced the machines in one district, the VP in another and so on. And every year the company held a conference developing their Big Idea.

One year a new worker stood up at the meeting ‘Hey, we do soda machines. Why talk about business ideas?’ The president replied ‘True, we are temporarily in vending. But that is not our real business. That’s the point of this convention – that we never forget and fall into thinking we are soda machine operators!’

Every year we reaffirm: we are the nation of the Beis Hamikdash. We are sidetracked and distracted. We lose track of our mission. But at least we repeat the words: We are the People of the Temple.

***
What Is Tisha B’av?

The second Beis HaMikdash was just built. The Jews asked the prophet Zechariah ‘Should we continue to fast on Tish’a B’av, as we have since the destruction of the first Beis HaMikdash?’. He received the prophesy: ‘The fast of Tish’a B’av, with the other fasts, will turn to rejoicing and happiness’ – i.e.; Don’t fast.

The Gemarah comments that the pasuk persists on calling it ‘the fast of Tish’a B’av’ even as it is tells them not to fast. Therefore, it concludes, both are correct; when times are good – ‘rejoicing and happiness’, when times are bad – fasting. In medium times fasting is appropriate, but not obligatory.

Most Rishonim interpret that ‘good times’ is when there is a Beis HaMikdash. There was no fasting, only rejoicing and happiness. The Rambam, in his commentary on the Mishna, maintains that Tish’a B’av is appropriate – but not obligatory – to fast, even during the Beis HaMikdash. This was because Tish’a B’av had always been a sad day for us, from when we were sentenced to wander the Midbar, down to the destruction of the first Beis HaMikdash.

(The other commentaries maintain that Tish’a B’av was a holiday during the second Temple period; but what did they celebrate??)

Here people in full possession of their Beis HaMikdash fast, albeit voluntarily. So can fasting on Tish’a B’av be merely mourning the loss of the Beis HaMikdash??

Looking through the Kinos it seems we are doing a few things:

? asking for the geula, yearning for Tzion.
? realizing the state we are in: far from Hashem, nationhood, land and honor.
? realizing why we are suffering, so that we may profit a lesson thereby.
? mourning the past, crying about our pain and loss.
Perhaps the experience of our yearly Tish’a B’av, in the aggregate, is assimilating our collective national experience into our consciousness, becoming wiser and more experienced. There is a world of difference between a man of experience and a novice. They may have taken identical courses, or the novice may even have the advantage of more recent and updated training. Yet no one hesitates in choosing the man of experience. He has developed judgment, knowledge of the field and practical hands-on ability. Wisdom cannot be obtained from a course.

One personality factor we – as a people – need to generate is experience, wisdom and depth of field. We need to integrate our collective experiences and give them meaning, learn from them and develop from them.

Many of us are comfortable and happy. Perhaps we are happy because we do not know what we lack, much as a blind man is cheerful. Indeed, why mourn, awake old losses and make ourselves uncomfortable? Why – because we have not yet given up the fight! We still keep hope. We want to return to what we have been. To do so we need our goals, – and the desire to reach them, – alive in our breast.

By remembering our history we gain experience. A. Our past makes us proud – we were sacrificing in the Temple when Queen Elizabeth’s cannibal forefathers lived in a cave. B. We feel secure, knowing that we are an undying miracle. C. We realize the transient nature of friendships and alliances with other peoples and powers, and D. we know the destructive power of internal strife. We preserve our experiences, for it makes us wise. It will make us a happy people, one able to focus on real goals, and ignore the trivial.

Rabbi Pincus z”l suggested that inasmuch as according to the Rambam we have never celebrated Tish’a B’av yet, therefore the celebration will be in Moshiach’s time. What will we celebrate?

On Tish’a B’av Hashem appears to us as a ‘bear in ambush’ (-Eicha). He puts on a mask of anger and aggression. That mask is a partition, and allows Him to draw close. Just as when we look at the sun we need a blocker, so that our eyes not burn, so too Hashem puts a partition in order to draw close to us. The mask of Tish’a B’av is so great, – Hashem SEEMS so far away, – because He is really so close! The greater the mask, the greater the closeness.

That closeness is what we will celebrate when Shalom comes.

***
He Haw

Did you hear of the guy buying ten kinos? He wanted to demonstrate his absolute faith that Moshiach will come this year by throwing out the kinos after Tisha B’av, so he was buying for the next few years….

***
The Tisha Bav Celebration

Tisha B’av is a Moed, a holiday. Perhaps this means that it will eventually be a festival when Mashiach comes. Even so its hard to understand – what’s so jolly about the Beis Hamikdash burning down? Even if we will have a new Beis HaMikdash, what’s to celebrate about the loss of this one?!

The Rambam (censored in many editions) says that Christianity is alluded to in Daniel “also the children of the violent among your people shall lift themselves up to establish the vision; but they shall stumble” He says that no stumbling equaled that which Christianity brought upon us: millions of Jews were murdered, the rest scattered across the globe, our national honor blasted. Truth was exchanged for falsehood, and most of the world worships a false G-d.

Yet Hashem has seen fit to cause Christianity despite all its evils. His thoughts are not ours. For Christianity creates a culture that Moshiach can arrive to. When all mankind talk of Moshiach, some claiming it is J.C. and some arguing against that notion, and when people discuss if the Mitzvos are binding today or not and what they mean, then when the true Moshiach arrives the entire world will welcome him in an instant. They are primed. This translates into the entire universe serving Hashem, He reigning supreme.

Sometimes great tragedy will be recognized as wonderful and purposeful. Indeed, we cannot see any good in the Churban. It is all black. But His thoughts are not ours. He knew that the ultimate redemption of the world needed the destruction of the Beis Hamikdash. And although we neither can nor ought fathom why, we will one day drink champagne over the Churban. We will celebrate Tisha B’av as a Yomtov, even in times of Moshiach!

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The Small Stuff

The Gemarrah tells that on the triviality of the differences between the names Kamtza and Bar Kamtza the Beis HaMikdash was destroyed. The message is to sweat the small stuff, because sometimes that makes all the difference.

A recent example was how Mubarack, President of Egypt, was deposed in a military coup and imprisoned, his entire government toppled and his dominant party reeling. What caused it all? A soccer match gone bad. Port Said played Cairo and the fans fought wildly, leading to arrests, leading to demonstrations, and finally to toppling the government.

Sweat the small stuff. Its all big stuff.

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Moed ReDefined

Tisha Bav is called a Moed. What is a Moed about it?

Rashi explains that Shabbos is not a Moed. Why not? Isn’t it holy? Isn’t it only once a week? How is it different from Rosh Chodesh, for instance, which does make it to the list of Moadim?

Time has a fixed track. Shabbos is embedded into the essence of Ordinary Time. It is part of the natural cycle. This is not a Moed, rather its antitheses. A Moed exists on a separate second track, superimposed upon the essential nature of Time.

Physics considers time as a part of matter, much as space is. Objects only exist within space/time. Space/time can be considered therefore a part of matter itself. So time is not something that ticks on alongside us, rather we only exist within time, much as we only exist within space.

Which time do we exist within? The concept of Moed dictates that we exist in two separate time concepts; the usual cycle of time and the second cycle of Moed. This is a second existence for us. I think of it almost like a Giglgul, a second life.

Tisha B’av is not just a day of remembrance; it is a Moed, a time entity that we live in. It is part of our makeup, part of our existence, not something outside of us that we do homage to. We cannot ignore it or wish it away. Study it, learn its meaning, for it is us…

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Giving A Hoot

The Midrash in the introduction to Eicha teaches; the prophet Yirmiyahu asked “Why was the Land destroyed…?” and answers “…and Hashem said; for they left My Torah…”

Comments the Midrash; we know there were other great sins being done then, in particular the three gravest ones; killing, idol worship and immorality. Yet Hashem was willing to forgo all that. What He would not forgo was our despising the Torah.

Perhaps the word used here: ‘despising’, is key. A partner who despises what the other has to say is no partner. If one is not even interested in what the other wants, the relationship is kaput. We need to care for Hashem’s opinion. In many ways, even more that following His directive, we need to care what He wants…

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Why Cry?

We have trouble with the churban. Even its halachos are disregarded. A Cheder Rebbe once met me and told me of how he inculcates Halacha in the children: he took them to the Kosel and had each gift his shirt to the other so that they would not need to rip kriah.

I asked him were it not better to teach them to fulfill the halacha than to teach them how to circumvent it?

I think one main issue is that geulah is not especially pressing on our minds. We know that one of the first questions we will be asked after death is ‘Have you yearned for Moshiach?’ Yet we don’t even know what Moshiach is to yearn for him!!!

(We asked the kinderlach; some thought that all he sick will become healed and that no one will die anymore!!! So we read from the Rambam how Moshiach represents all mankind – as is – coming to it perfection; the spread of Truth over the world, eventual peace on earth, all striving to do the right thing and so on. It is truly relevant and concrete – much more so than miracles, which are a bit hard to relate to.)

Golus and Geulah are two sides of the same coin – one is the lack of the other. We need a device to focus our attention on geulah. The Mizrachi builds settlements and that can make one aware of our destiny. The Charedim needs such devices too. Any ideas?

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Completely Beside The Point

The Jews asked the Navi Zecharia of they ought to fast on Tisha B’av after the second Beis Hamikdash was built – after all, why cry over the lost Temple when you have it? (The second Temple was less than the first in many significant ways, so there was a question about perhaps continuing the mourning)

The Navi transmitted Hashem’s reply; “Do you think I gain from your fasting or eating? Do you think that concerns Me?

No, rather that you think well of one another and do justice among yourselves. Indeed, when Jerusalem was yet standing before the Churban, I sent My prophets to ask you to care about each other. You paid Me no heed and so I paid you no heed, destroying the Temple.

And so I ask of you; be just, be kind, and think no bad of your fellowman, for that is what I ask for.
As for the question about Tisha Bav….”

In other words, you are missing the point; Hashem cares little about how we fulfill Tisha Ba’v. He does care, however, about how we treat one another.

I think any explanation is superfluous…

Matos

Because I Said So

The Torah asks us to keep our word. It tells us to not profane our word. We understand keeping our word; committing to what we have said. But ‘profanity’? Is there holiness in our words?

‘Holiness’ here does not refer to classical holiness, which means spiritual and unphysical. Presumably our usual chatter is not hallowed. Rather, it means that our words are not mere talk; they are binding. They are meaningful halachikly, for breaking them is illegal. Committing to something creates a power binding us. Breaking our word is acting as if it were not binding – as if it were profane and unmeaningful.

Besides keeping to our word because you accept responsibility for it, know that your word is a legal item.

Sometimes you just don’t feel the responsibility; I’m thinking of the time someone wrangled an agreement out of me because ‘you anyhow do lots of travelling’. I agreed out of discomfort. But it’s yet binding, for I agreed to it…

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Vengeance!

The Torah emphasizes revenge twice in these parshios:
1. In the beginning of Matos Moshe is asked to take Hashem’s revenge for the Jewish people and then die. Does his death connect to revenge? Yes. It comforts to see payback on your enemies before you die. Moshe deserved that vindication. Getting even is important. [-Midrash]
2. In Masai, the blood-avenger, relative of the victim, ought to kill the murderer. Don’t pity the murderer, ‘for blood has corrupted the earth, and the earth cannot be atoned… without the blood of the killer’.
Getting even is an expression of justice – let the score be settled. Unless revenge is extracted the balance is out: the one has injured the other. With revenge things are normalized, balance restored.

However we are prohibited from taking revenge. The Torah forbids: ‘take no revenge against the sons of your people’. Does that fit with the revenge we speak of here?

The Rambam (Hilchos Deos) explains that we refrain from revenge because most things are not worthwhile. Someone insulted us. Or didn’t lend us their pen; ought we avenge that? Isn’t it silly? The Torah is telling us not to be petty-minded!

If this is why we don’t avenge, in a matter as significant as murder or incitement to sin, revenge would be appropriate. And a mitzvah!

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Settling The Score

When Moshe asked the Jews to go fight the Midianites, they refused. They needed to be impressed into service. They knew that Moshe would die after this war, and demonstrated their love for him. (Rashi) Who had told them that info, and why?

It can only be that Moshe himself had told them. in fact, Hashem had directed him to discuss it with the nation. Why, why did the Jews need to know? Why tell them if it will cause them to refuse fighting?

This battle was a personal satisfaction for Moshe. The Midianites had deeply injured the Jews, and the debt was still unpaid. The war made Midian settle with them. Moshe would not die without being vindicated. He was promised; ‘take revenge from the Midianites and (only) then die’. The Jews were entitled to learn that Hashem was holding off Moshe’s death so that he could have the satisfaction of seeing revenge. They needed to know that Hashem cares for His tzaddikim, even resolving their insults. And reading this parshah, we know it too.

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Be Nice, For Your Sake

“And they campaigned against Midyan as Hashem told Moshe” What was that? The Sifra explains that they left the fourth side open to excape. They did not encircle their enemies. This was not specific here, says the Rambam, but applies to any war we fight. The Ramban explains two reasons for this; A. that we practice compassion even in war, even on our enemies, leaving them a escape route, and B. that the enemy not become desperate. Some explain this that when the enemy soldiers become desperate, they fight harder. Better leave them recourse, for it increases the odds of victory.

We also suggested that people sicken when they need to act cruel. The Einsatzgruppen collapsed because even SS Nazis could not go on shooting unarmed civilians. The gas chamber guards also often needed to get drunk before their shift. They couldn’t cope otherwise. So act with humanity towards your enemies – even if only for your own sake.

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Levels Of Obligation

Of from the soldiers’ tithe it says ‘…from people (captives), cattle, donkeys and sheep’ (only these were tithed – Chizkuni). The Jews however, tithed the above and ‘…from all the other animals’ too. Why? The soldiers gave one of five hundred; the other Jews gave one out of fifty. (Ten times as much!) Why?

One is obligated to be more generous with windfall money than with money earned. It’s more difficult to part with hard earned cash, so less is expected of him. The soldiers had worked hard, risking their lives too. So they tithed only certain animals and only 1/500. The Jews did not work for that money, so they tithed all at 1/50. The lesson? Don’t easily compare your donation to anyone else’s. You may be obligated more, or you might have less responsibility. To each their own.

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Coming Clean

Moshe exhorted the tribes ‘Be clean before Hashem and Jewry!’ Even if you are correct, take care that others accept that. Why? If I’m doing the correct thing, why do I need to be justified to my fellowman’s eyes; why give a hoot about what he thinks!?

The requirement to be “yotzai peoples opinion” is just as one needs to “be yotzai Hashem’s opinion” (-Meseches Kallah ch. 8) and its connected with loving fellow Jews. What’s the connection?

Here is the deal: Our brotherhood lies in that we are all Hashem-servers. We share a life-goal. Putting yourself in suspicion of sin, is removing oneself from the brotherhood. It undermines the very basis of loving fellow Jews. Keeping yourself above suspicion is living together as a group, which opening oneself to suspicion precludes. You owe it to your fellows to stick together, and you owe it to them that they think well of you!

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Seize The Inspiration!

When the generals saw that nary one soldier was lost, they offered a Korbon to Hashem; a gift of the most sensual and seductive jewelry captured. Why this?

Perhaps they responded to Hashem’s sign of love by embracing greater spirituality, renouncing sensuousness to a degree. They felt closeness with Hashem, and they knew to capitalize on it and propel themselves to be more. They symbolized this by giving away the objects of sensuality that they had won; “We are holier now. We are more spiritual”.

The lesson for us is that when inspiration strikes, capture it in an action. Create lasting value of it.

P.s.; That’s why inspiration strikes! Think of it as a man lost at night. He strikes a match. It lasts but a second or two, but gains him his bearings. Inspiration is a lit match – use it to align yourself!

Masai

The Story IS The Message

The Parshah begins with a list of the Jewish camps through the desert. Why do I need to know this?

Rashi offers the parable of a prince who fell deathly ill. The royal physician suggested a trip so that he recover, and the king took his son and together they traveled long and hard, finally acheiving the cure they needed. The prince recovered, and on the journey back the king showed his son “Here you had a violent headache, there you began vomiting etc.” What is the lesson in this parable?

Perhaps indeed there is no lesson whatsoever, and that’s the whole idea. Hashem, the king, is reminiscing with his son, Prince Yisroel, about times they shared. He remmembers and recalls, because He cares about His People and those little episodes are meaningful to Him. There is no lesson here, just a huge message of caring and love…

Do you have people you love? Spend time with them, just talking about old times. Its shooting the breeze, and it means so so much….

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Eye Candy

The Torah specifies that the Levi’im be given 48 cities in Eretz Yisroel, each with a two thousand amah commons around the city. This place was to remain empty, and the empty space beautified the city, like a park of sorts. This is not found by other cities, and we assume in honor of the Levi’im their cities need to be handsome. Ordinary cities do not need to be so fancy. So is the Torah concerned with the city planning? It would seem that as you may design your home as you wish, so too you can design your city. Nice cities are great to have, and greenery is certainly refreshing, but it is not a Torah mandate. Some things are better left to individual tastes.

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Win Win

The Torah specified that female first-generation land occupiers marry into her own tribe. Limited to that generation, a holiday – Tu B’av – was established at its official dissolution, which allowed the shvatim to marry one another. Why was the mitzvah established only for that generation? If the claim of the Bnei Menashe – that they lose when a land owning woman married into another tribe and then bequeathed her property to her sons – was valid, why isn’t this a permanent mitzvah? (Truth is that the argument seems specious – the same process can give new land to Menashe too!)

Perhaps Bnos Tzelofchad were correct. Indeed, the land was theirs, and they ought not to be limited in their options. Yet Bnei Menashe worried that their territory would become compromised. Very worried. The Torah pointed to a basic principle: right as you may be, if you can easily accommodate the next guy, please do so. Do not stand on your rights.

Some people say this still applies today. You think?

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Double Sided Warheads

If we do not wipe out the evil nations we find in Israel, the Torah warns, ‘they will be a thorn in your side and a pain in your eyes. And as I planned to do with them, I shall do with you!’

The forces of destruction have been loosed. They are designed to crush the wicked people living in Canaan. But take care: if those forces are not used against them, they will turn against you, and destroy you. Evil is not neutral. You are either part of the solution or part of the problem. And watch out – ‘then as I planned for them, I will do to you…’

Defensive-Offensive

Pinchas killed Zimri, and the plague stopped. Why did killing Zimri calm Hashem’s anger at the Jews?

Pinchas took up Hashem’s cause, and fought His battle. As the Torah writes: “He quarreled My quarrel”. It’s like when someone insults the king; if no-one else deals with the offender, the king himself will, and the offender may lose his life. A compassionate witness to the insult will punch the offender in the nose, thereby saving his life. Then the king will say “No need for me to respond here – its well under control”. So too, if Pinchas fights Hashem’s battles, then Hashem will leave the issue to him. However, when no one else reacts to a crime, Hashem will. That could mean a plague, a great loss of life.

So thanks, Zealot, your activity saves lives!

How did killing Zimri resolve the sin of the Jews sinning with Peor – the sin which first triggered the plague? For when someone publicly takes a stand for Hashem, good things happen to even unrelated problems: ‘…and he atoned for the Bnei Yisrael’ – all of them, even if he only killed one sinner. Zealotry creates merit!

Note; we refer to true zealotry, coming from a burning devotion to Hashem. Not one born of hatred for the authorities or the Jewish State or of People Who Look Different Than I…

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What Leadership Is

Moshe asked Hashem to ensure a leader for the Jewish people so that the “Congregation of Hashem not be as sheep without a shepherd”. Not to lead them to great conquests, nor to spiritual heights. Not even to be their mentor and teacher. Rather so that they not be lost, bewildered and directionless, like “sheep without a shepherd”.

In other words, the primary role of a leader is simply to centralize. People in a group act in unison, as one nation. Leaderless folks are atomized individuals, relatively powerless. Any nation is a function of its leadership. No leaders means no Klal Yisrael.

Now and again some incident of alleged Rabbinic or leadership corruption, or wrongdoing, is exposed. Some people will speak against the Rabbinate as a whole, trying to tear down the entire leadership echelon. This anarchy is dangerous. Hashem prefers we heed rabbis than heed Him, because its better we do one thing wrong than the hundreds which leaderless folks do. [-Chinuch]

Leadership is like pants. A prudent man will not change his pants, no matter how much pizza is shmeared on them, unless he has another pair handy. Even then, he will probably not change pants in public! Yet that is exactly what people suggest; “Let’s get rid of corrupt leaders, demonstrate against them, chuck them out!”. Do you have a replacement?? Beware turning “the Congregation of Hashem as sheep without a shepherd!”

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What Leadership Is NOT

Moshe asked Hashem, ‘G-d Of All Spirits’ to provide a successor to himself. Rashi explains the unusual term: ‘spirits’, used here to reference that leaders need to accommodate the many personalities in klal Yisroel. Hashem recommended Yehoshua, ‘a man with spirit in him’. Rashi comments that the reference to spirit was to assure Moshe that his request was noted: Yehoshua was just the man to accommodate the many spirits in klal Yisroel.

So why the singular? Shouldn’t he be called ‘a man with spirits’ – many spirits – not only one?

A leader needs to accommodate everyone, but he needs to be of a single opinion. He cannot be of many minds, or of no specific one. That’s no leader at all! Calling Yehoshua ‘a man of spirits’ is no compliment! (-unless those spirits refer to the ones drunk after dinner!) Accommodate other opinions, but do hold your own! (AKA Be open-minded, not let not your brains fall out.)

Growing Up

‘Moshe and Elazar spoke to the [people] saying: From twenty and up [should they be counted]’ etc.

Two p’sukim saying no more than that Moshe talked to the people about Hashem’s command that they be counted. What was the purpose of this talk – why not just count them? Had Moshe ever announced a count before??

The People had come a long way in the desert. They had matured, becoming the Am Hashem. Moshe changed his approach too. At first he would not confer with them; just as a second grade teacher does not confer with the pupils. However, towards the end of the forty years he began to include them. He told them about upcoming events, just as the teacher of an adult class communicates his plans to the pupils.

(In next week’s parshah, when it came time to war, Moshe asked each shevet to produce a thousand troops. This levy, too, indicated that the Jews had reached a level of self-governance.)

This is proper; treating people as adults is to not spring surprises on them, but rather give them time and notice to prepare themselves. This is the lesson for us.

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What Is Your Role?

Levi were not counted along with the rest of the Jews, because they have no portion of land in Eretz Yisroel as the rest do. [Pasuk] Is owning land so basic that it defines the Jews into groups?

Perhaps the Jewish people can be compared to a wall; it has bricks and it has cement. Some portions are the building blocks of the nation. They make up the districts and the divisions of the people. They are the states. Others were the cement, spread throughout the nation, functioning as transmitters, reactionaries and facilitators for the nation.

It wasn’t about real estate at all. Rather it was the different function thereby implied. Levi did not receive land because they had a different function. That is why they were counted separately.

What is YOUR role in the community??

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Deferring To Another

When the daughters of Tzelofchad wished to inherit their father, they approached the local judge – their Minister Of Ten. However he said ‘These laws are too big for me. Go to someone greater’. So they went up the ranks, from judges-of-ten to judges-of-fifty, on to judges-of-hundreds and so on. Each group deferred it to those greater than themselves, although they knew the law.

Finally it reached Moshe himself. Moshe said ‘All these judges did not take the glory themselves, but deferred to others. Although I happen to know the answer, I’ll defer to another too’. So he went and asked Hashem. (Midrash)

Isn’t that sweet?

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Giving Status To People

As the Torah counts the Jews by family, it lists off the shavatim first, and then individual clans. One shevet, Dan, only had one family; Chushim. We would assume that in this case the Torah would reckon only Dan, for there was no further division. Yet the Torah does speak of the Shuchim (=Chushim) clan. Why?

Dan seemed to be a hopeless case; he had only one son, who was deaf. Would Dan amount to anything? Dan grew to be one of the most populous tribes! From where? From Chushim – the deaf son! The Torah makes – unnecessary – mention of Chushim to teach us the great truth of Judaism: We do not run the Show. Our predictions of success are limited; Hashem ultimately rules!

Another approach:

A foreigner with a heavy accent came to change his name to O’Henry. The clerk asked “What is your present name?”. “Johnson”, says he. “That’s an all-American name, why would you change it?” the clerk was curious. “Well, whenever I say my name is ‘Johnson’ people always ask what it used to be. I say ‘Koluschz’. If I change to O’Henry, when people ask me for my previous name I can proudly say ‘Johnson’!”

When someone from Dan came by people asked him ‘Hi, which shevet are you?’ He answered ‘Dan’. Then they asked ‘And which Dan family?’ And it was really awkward… So the Torah listed Dan as the Shucham family to prevent awkward moments.

Lets do the same with one another, and let our friend always save face!

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Sweet Terror

The Torah instructs us: ‘Tzerror’ the Midyanim and hit them, because they are ‘Tzorrarim’ to you – they made you sin with Peor!

‘Tzerror’ is an active tense – ‘enemy them!’. Enemy them, physically attack them! Why? Because they caused you to sin. We need to consider those who make us sin as mortal enemies.

Are the Torah’s ways sweet? Surely. But it is a great sweetness to operate on a patient who needs surgery. It is sweet to destroy evil!

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Capitalism Or Socialism?

Everyone in klal Yisroel received a nachlah, an estate. The land was apportioned equally between those who left Egypt – the holiest man received no more than the biggest sinner.

Land was not given in recognition of virtue, as a reward or gift, but as the natural endowment that every Jew is entitled to, the provision of his basic human needs: food shelter and clothing. This provision is dictated by the Torah.

Man ought to have his parnassah at hand, and not need to wonder where he would live from. Man needs to feel basic security, having the emotional stability of knowing he is safe and will have food. Moreover, in the Torah view, land ownership ought to be equal and equitable: sale of real estate is limited by law and reverts back after Yovel.

This runs counter to the basic ideas of capitalism. But although this may not be the ideal way to create entrepreneurs, it does create a nation secure enough to dedicate themselves to spirituality. For a man worrying about lunch does not think of his soul…

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Sevenfold

The holidays sacrifices are listed in parshas Pinchas. The common denominator of them all is that there are seven sheep every day (Sukkos has 14, merely seven doubled). This is reminiscent of the korbanos Balak and Bilaam brought: seven bulls and seven rams.

‘Seven’ represents strength. ‘Seven times’ means ‘many’, and seven in general indicates increase and blessing. Sheep represents the Jewish nation (Rashi). In sacrifice Israel is represented as being strengthened and prospering. Bilaam and Balak, representing their nations success, brought seven bulls and seven rams.

May you be blessed seven-fold!

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Assertiveness

The daughters of Tzelofchad stood before Moshe, Elazar, the Nesi’im and the entire Nation gathered there and asked for a share in Eretz Yisroel.

The Sifra says that the Jews were counted for the purposes of inheritance, as the Torah says; ‘To these shall the land be distributed…’ These women noticed they were not being counted and hastened to claim their father’s portion.

The Ralbag points out that one ought not to be embarrassed or intimidated to do what he thinks right. These women stood before everyone and demanded their due. And they received it too!

We need to be just as assertive. Not always, but standing for your rights is often the right thing to do.

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No Survivors…

‘And in these there was no man from the count of Moshe and Aharon haKohen who counted the Jews in Sinai desert. For Hashem said to them “You will definitely die in the desert” and no man was left besides Calev son of Yefuna and Yehoshua bin Nun’

Tosfos in Taanis teaches that in the last year of the desert the Jews prepared to die as usual, digging their graves. However Hashem had mercy and the last 15 thousand people lived!

Many thousands survived, not only Calev and Yehoshua. Yet the Torah clearly states that none did. What is the resolution?

1. Perhaps these people were granted life, but they had no destiny. They had no role in the People. Therefore they don’t count here.
2. These people lived only to keep Calev and Yehoshua company, so that they would have people from the old generation to talk to. They are really included in the survival of Calev and Yehoshua.
3, A third suggestion is that we count here only people who deserved to live. These people were gifted life through Hashem’s loving-kindneyesss, but did not really earn it.

Tosfos also asks the question and suggests two answers:

A. People died when they reached 60. Only Kalev and Yehoshua reached sixty without dying, the others reached sixty AFTER the decree was annulled.

B. Hashem, in His mercy shifted the basis for reckoning the years from 20 to 60 – reckoning by the age they were upon leaving Egypt, not by the age they were at the time of the spies. The people in the middle were left alive. Kalev and Yehoshua were over that age by any standard. So they are considered exceptions.

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The Moral Highground

Rashi points out that the main instigator against the Jews were Moav, yet Midyan, who seems to have come only in assistance of Moav, were the ones attacked and destroyed. Why?

Rav Hirsch explains that the job of us mortals is not play G-d. We have no business apportioning blame and punishing people. That is Hashem’s province. We need to act when an individual threatens society either morally, physically or spiritually, and we protect the community. But we don’t set ourselves up as punishers. (Today, some judges think they are the ultimate moral conscience, even giving the perp mussar when sentencing him. Ha ha! May the one who never stole please cast the first stone!)

Moav had caused trouble, Yes, but it was over. They had stopped their activity. Therefore there was no mandate to attack them. Midyan, by contrast, are characterized as “for they are enemies to you in their plots regarding Peor etc. ” – implying ongoing enmity and trouble. So although the Torah later characterizes that was as a ‘revenge’ on Midyan, it was undertaken only because Midyan was a present threat. This is the Torah approach.

Prosecuting a 95 year old Nazi who has since announced his regrets seems like the other approach – judging sin. Are we mandated to do so??

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Extra-judicial Killing

Pinchas killed Zimri, who was sinning with Kozbi, and was commended for it. What is the nature of this act, called Kanoim Pogi’m Bo – is the perp liable to the death penalty? No, he is not. He has no death sentence. In fact if he kills his assailant kano’i he is considered justified. Indeed, he is not killed in beis din, for his sin does not confer a capital sentence.

So how does the kano’i do it?

The Rambam explains that there are different sorts of death meted out by Beis Din. A sinner ordinarily earns his sentence by a specific crime, and he is liable only if he is over 13 years old, and has been amply warned. However an idolatrous city is destroyed with all its people – including infants! Although not all of them can be found guilty in court, their deaths are not in response to a specific crime, rather that killing them all eradicates the evil in that city.

Perhaps similarly, a Zimri is not sentenced to death, however the kano’i may kill to express his protest of the behavior the sinners are engaged in. Its a protest, not a judgement…

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Standing With Hashem

Pinchas was granted the gift of Hashem’s peace. And he was to be considered a Kohen, him, and all his children thereafter. Why is peace the reward for zealotry?

Sometimes a man must choose between being popular and doing what is correct to Hashem. Its either society or G-d. Pinchas was in that position, where taking Hashem’s side meant risking his life doing something deeply unpopular. Yet he chose to stand with Hashem, not with his friends.

And Hashem says: You stand with me, you gain my friendship. Shalom here means friendship, not peace.

A Kohen represents Hashem against the people. The Kohen eats the Korbanos in place of Hashem, he blesses the people in Hashem’s name and so on. Someone who takes Hashem’s side against his fellowman is the consummate Kohen.

Perhaps too, that is why the Bechor had Kohen status originally. A bechor is a firstborn. He has no older brothers and sisters to lead him. He needs to follow no others, but to be free to do as his own conscience guides him.

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Reconstituted Jews

“…six hundred thousand and one thousand, seven hundered and thirty…and among these were no man that was counted by Moshe and Aharon in Sinai desert…” There were practically the same amount of Jews at the ed of the forty years as there had been in the beginning! And the people were completely new – the old crowd had been replaced.

Perhaps not. Perhaps Klal Yisroel was to be six hundred thousand. After they sinned, they needed to be redone, reconstituted, so as to speak. A new 600,000 corps was born. Then they were ready to enter the Land.

The kernel of Jewry is a 600,000 man group. Everyone else are a part of that body.

Foolin’ Around

Hashem asked Bilaam ‘Who are these people with you?’ Rashi explains that Hashem knew the answer, but fooled Bilaam into thinking that He didn’t. Bilaam thought ‘Wow! He does’t know everything! Great, now I’ll curse the Jews when He is doesn’t see!’

Would Hashem purposely fool Bilaam??

The Tanchumah offers that just as Bilaam tricked others into sin, so was he fooled too, measure for measure.

We suggested another approach. Lincoln told of an old drunkard who finally decided to go dry, swearing off whiskey forever. Soon thereafter, however, the urge grew very strong. He wandered into the town tavern and said to the bartender ‘Look friend, I don’t drink any liquor, so I’ll have orange juice. However, if you could slip a draught into my juice unbeknownst to me, I’d be much obliged!’

It’s not much of a trap when one wishes to be tripped up! Bilaam didn’t mind being tripped up. In fact he wanted to be fooled into cursing the Jews. Hashem obliged him…

Ed. comment: are there any untruths we would rather believe? We may be led on, and its because we want to believe those things. Look sharp there!

***
Leading Hashem On

The Ibn Ezra asks why Hashem told Bilaam the first time not to go, but allowed him the second time. What had happened?

Hashem lets one know His Will. However, if the fellow is determined to bargain with Him, Hashem may go along with him, because Hashem is a gentleman. He doesn’t force His point. Instead of hassling with a nudnik, He may reply ‘Yes’, but it really means ‘No!’.

Its almost a joke; Hashem is not human, and never changes His mind, so why ask again? To weasel a ‘Yes’ out of Hashem?? The proof, says the Ibn Ezra, is the verse ‘And Hashem was angry with Bil’am, because he went’. Angry – He had agreed!? Nope, He had NOT.

This is also what happened by sending spies to Eretz Yisroel; Hashem told them to step up and take possession of Eretz Yisroel without reconnoitering at all. But they knew better. They insisted on sending spies. Hashem said ‘Have it your way!’ This is not agreement: its acquiescence.

Perhaps we want something in our lives which Hashem does not want. He may indicate His displeasure once or twice. Sometimes we choose to take no notice. After that He will ‘go along’ with our decision, and we see no overt displeasure. Things do seem to be working out. But are they really? As the Ibn Ezra says, this may be very deceptive!!!!

Another point is that sometimes we ask another person for a favor and they seem to reluctantly go along with it. Please note: sometimes people say Yes, but they do not agree, not for a minute! They are totally not on board, and you would be fooling yourself to think otherwise.

***
Missing The Point

When the sword-menacing angel was revealed to Billam, he responded saying ‘I have sinned; I did not know that you were on the road to stop me.’

This was the wrong message. The angel tried to stop him for Billam traveled against Hashem’s wishes. Instead of going to bless the Jews, as Hashem had allowed, he intended to curse them. That’s why Hashem sent His angel. The appropriate response ought to have been ‘I erred; I ought not have tried to outsmart Hashem’. Instead, Bilaam said that he had picked the wrong day, for the angel was on the road that day. Had he known, he would have gone tomorrow!

How totally inappropriate!!

I make this mistake often, especially with interpersonal behavior. I’ll say something offensive. Someone gets insulted. I conclude ‘I had better avoid that fellow!’ How sad! The real lesson is ‘Lets talk more nicely from now on! I need to be considerate to others!’

***
And Had We Seen Miracles??

‘Bilaam returned to his place and Balak also went on his way’. So ends the Billam-Balak saga. Pretty generic. What’s the message for us here?

Billam and Balak truly tried hard to curse the Jews. They were stymied. Hashem loves His People, realizes schemes against them and intervenes to help His folk. Some great truths! Certainly Bilaam would be affected by this all. Plus, he had even seen his donkey talk!

There is dramatic tension here; what will happen next – will Billam convert? Will Balak devote his life to Hashem? Will they change their ways a bit? Something???

Nothing happened… ‘Bilaam returned to his place and Balak went on his way’ i.e. they slipped back into their old routines no wiser. Nothing occurred – total loss.

This is a lesson to us; people think they are uninspired because they never saw miracles, or have not personally experienced standing at Har Sinai. Its untrue. It’s not the experience at all, but rather the learning done out of it, – and the willingness to learn and change, – that ultimately counts.

***
Newsflash:

‘And the Jews worshiped Baal Peor and Hashem angered at them… the dead of plague numbered twenty four thousand victims…’

In Mechuzza, Rabbi Chaninah’s hometown, raged a deadly plague. Only Rabbi Chaninah’s quarter was spared. People said ‘Rabbi Chaninah is unconcerned. Were his area hit, he would storm the heavens and save the city. But because it is not at his doorstep, he does nothing about it’.

Rabbi Chaninah heard of these rumors, and spoke to the public: ‘Fellow Jews! In Pinchas’ time there was Moshe, Aharon, Miriam and the greatest tzaddikim that ever were in klal yisroel. Yet Zimri, one single man, caused twenty four thousand Jews to die. No merits of the righteous helped. Surely they prayed, but sin is much stronger.

I, too, am doing my level best, but how many ‘Zimri’s are among us! My prayers are simply not being answered! What can I do?!’

[-Gemara]

***
Old Fashioned Kanna’us

‘Pinchas saw [Zimri sinning], stood up and took a spear in his hand’.

Rav Moshe Feinstein z”l commented that the order here is significant; Pinchas first saw, then took the spear. Some folks, he would say, do it backwards: they first pick up a spear and then go looking for sinners to kill!

Vhamavin Yavin…

***
Getting It Together

Balak told Bilaam to go to another vantage point where ‘only part of them you will see, and not all, and you can curse them from there’. Why assume it would be easier to curse the Jews if they weren’t all visible?

Jews have protection promised and bonded to them by their forefathers. But only for the Jewish people as a whole, not individuals. By relating to only a portion of the nation, not the people as a whole, Bilaam tried to get a curse in.

The lesson: unity protects. Disunity leaves a Jew bereft of Divine protection.

***
‘Because you sported with me. Oh! That I had a sword to kill you with!’ [-Bilaam to his donkey]

Billam claimed to have hit his donkey because it laughed at him (‘sported with me’). Was that true?

Nope. In fact, the donkey completely disregarded Bilaam – it was busy dodging the angel swinging a sword! It was not about Bilaam at all. He took it very personally, but it was not about him.

[Life lesson. Ever happen to you – someone yells and we get all huffed? Most times its not about you at all. So chill Bro…]

***
Asking The Right Questions

Bilaam was censured by his donkey. He hit his donkey, and the donkey asked why. He told the donkey it was because he had been playing with him by going off the road. The donkey said “I am your donkey whom you have always ridden on – have I ever done so to you?” Whereupon Hashem allowed Bilaam to see the dangerous angel, swinging his sword nearby.

The donkey did not tell Billaam that there was an angel. Billaam might well have scoffed at the idea. Instead, the donkey took a roundabout route; Billaam, can you not see that I act out of character? MIght there not be a reason for that?

Often the direct route is not the quickest…

Another lesson; consider the larger picture – is this person acting in character? If not, then what else is happening?

***
Three Is A Sign

The angel stood on the road, awaiting Billam. Instead, the donkey detoured into the fields. The angel stood in a narrow place, the donkey, to avoid him, crushed Billaam’s leg against the wall. The angel then stood where there was no avoiding him. The donkey stopped completely.

Billam addressed the angel, and asked him why he stands before him. The angel responded that Billaam ought to understand that only what Hashem allowed would he say. And then he left.

The angel delivered a message: Billaam had set out, thinking to dupe Hashem and curse the Jews. Proof is that Billaam convenient omission in telling Balak’s messengers. He told them that Hashem had agreed to send him, presumably in response to their demand that Billaam curse the Jews, while in fact that he not curse the Jews was a precondition to his going.

The angel cleared that misconception up. Billaam understood now, in no uncertain terms, that he would be only prophesying. Thereafter Billaam told Balak “Even though I have come, can I say anything? Only that Which Hashem puts into my mouth I can say”

However, that could have been done with the angel confronting Billaam squarely. Why go through the three encounters?

Perhaps there was a message here, a portent of what was to come. The first encounter had the donkey detour, derailing Billaam from his path. Similarly the first prophesy he delivered was praise of Israel, instead of cursing. No great harm done, but a total failure in cursing.

The second encounter had Billaam getting his leg crushed. Indeed, his second prophesy talked of Israel rising as a lion who will not rest until he attacks, signifying that Israel will attack their enemies and vanquish them. This attempt boomeranged on Bilaam and Balak.

The third stopped Billaam in his tracks. Indeed in his third prophesy Billaam directly foretold that the Jews will destroy Moav completely. So the three encounters with the angel were portents of what was to come!

***
Trying To Get Down From That High Branch

Why didn’t Billaam back out when realized that his hands were tied, and that surely only dishonor would be his lot? Why didn’t he just say pack it in and leave?

Sometimes a person cannot free themselves from the bonds of social contract. Billaam had claimed that Hashem let him go do what the ministers of Balak wanted – to curse the Jews. To back out now would be mortifying. So he went ahead, because he was in much too deep.

Ever happen to someone you know?

***
Two Boats

Balak feared the Jews and therefore brought Bilaam to curse them. At the end of the day, He ended up cursed, and the Jews blessed instead. Sometimes it doesn’t pay to start up with others.

Its like attacking someone by smashing your boat into his. This tactic works only if your boat is stronger than his. If his is stronger, you get wet!

***
Evening Talk

Bilaam told his guests to wait overnight, knowing that he would receive prophecy only at night. Indeed, that is when Hashem met with him and gave him his instructions.

Why does Hashem talk to His prophets only at night? Human beings lie, and they do so thinking they tell the truth. Even absolutely convinced that they tell the truth. Real truth is hard to deal with. Hashem avoids this all by appearing to people when they are asleep – when they are not thinking critically. Then Man is most truthful. Only then is Hashem is willing to deal with Man.

Unless he is Moshe. Moshe was faithfulness embodied. He ego was totally effaced, and so there was no need for sleep.

***
Counterfeit Zealotry

When a zealot kills someone having relations with a non-Jew, does it need to be done in zealotry, or may it be cold and calculating, taking advantage of the situation to bump off an enemy?

On one hand it does state that zealots may kill, inferring that only zealots may do so. Indeed, in Shaarei Teshuva, Rabbenu Yonah indicates that a zealot with less than pristine intentions is to be held accountable. On the other hand, is it reasonable to permit taking action, yet require prior certification to ones zealotry, (someone who can vouch for the intentions of the killer) without which he is held liable for murder??

(Swinging) At The End Of His Rope

The Midrash tells of a wicked man who set an exorbitant price for the Parah Adumah – the red heifer – he had in his barn. While they went to bring the money, he secretly worked the heifer, thus disqualifying it for service. The sages inspected the heifer, and discovered his deception. They were very sorry, they said, but could not purchase the heifer from him. Impressed, he exclaimed ‘Blessed is the G-d of Israel!’. Then he hung himself on a tree, frustrated at losing the deal.

What is the lesson here?

Some of the kids said this teaches us how wise the sages were.

I suggest a life lesson: the man with the heifer happily swung in his hammock, enjoying himself. Then he gained a parah adumah. Then he lost it. Mathematically, he is back to where he started; enjoying life. Why hang himself?

He was frustrated losing all that money, and it was his own stupid fault. That killed him, Yes. But does it make sense to kill oneself just because you blew a chance to be even happier?? Watch out! Losing perspective can kill. We will get anything destined to us. And if we do screw up, move on. Life is too great to be failed…

***
The Rock Hit

Moshe was commanded to speak to the rock, so that it may give water. He became angry at the people, and hit the rock twice instead, which then produced water.

So Hashem said that Moshe did not sanctify Him, and would die in the Desert.

Why? What was his sin??

1) Perhaps it was hitting the rock twice. If you type a command into a computer and it doesn’t react, will typing it twice help? If it didn’t go the first time, it won’t go the second time either. Giving a computer a double command doesn’t help matters. It will only slow things down, in fact. Only a physical reaction, like cracking a rock, is done with multiple blows.

Moshe hit the rock again and again. This expressed that bringing water of a rock was physical, or semi-physical; not a miracle. Removing the miracle destroyed the kiddush Hashem: “You have not sanctified Me!”

2) Rashi says that Moshe ought to have spoken to the rock, not hit it. Had he spoken the Jews would have inferred that if a rock heeds Hashem, certainly ought they. By hitting the rock, they forfeited the lesson.

The Ramban asks that for a rock to produce water on being hit is a miracle too. What difference is there between hitting a rock and speaking to it?

Two thoughts:
One: Forty years previously, Moshe hit the rock and produced water for the people. The Jews learned to live with that, soon unimpressed with the daily miracle they saw. When water was now needed again, Moshe was now instructed to speak to the rock. They hadn’t seen that miracle yet, and therefore would be impressed by it. Hitting it instead missed the opportunity.

[Moshe told the Jews that Hashem punished him because of them, for had they not been so calloused, they would have appreciated the miracle in hitting the rock, and things would have worked out.

The lesson; never cease to wonder at life’s marvels. Allow it to stay magical. Appreciate the manifold miracles we live by!]

Two: The rock responded when hit. That is merely reactive. A juvenile may not do anything on his own; others act upon him, lead him and position him via threats. An adult, by contrast, doesn’t need being pushed; rather he is tasked, and he delivers.

The Jews had been shepherded up until then. Hashem wanted to upgrade them to a new level; now they would be spoken to and they would fulfill, without threat of punishment, as the rock was to demonstrate. The Israel-Hashem relationship would enter a higher level. Yet Moshe completely blew this opportunity. Tragic.

3) Becoming angry when challenged signals insecurity. Someone completely secure responds calmly. Instead of Moshe responding coolly to their request for water, Moshe yelled at them. This exhibited suspicion that perhaps things indeed would not work out.

Had Moshe displayed absolute trust in Hashem and answered the Jews unperturbed, Moshe’s powerful, unshakable, faith would effect the people. This was lost. Hashem said to Moshe; “You didn’t trust Me, to sanctify Me before the Jewish people!”

***
Stop Panic

The Jews continuously doubted Moshe and Hashem – despite sign after sign, proof upon proof, reverting back to claim that Moshe had taken them out on his own, and was only leading them to their deaths in the desert. Why did they doubt so much?

The Nation lived without security. They were always on the edge of panic, because if something went wrong, they were in the middle of nowhere. There was no plan B; no foreseeable source of help. They were far from the trust that would one day allow them to look looming disaster in the eye and not flinch. That stage would come in time; but it was still developing right now.

However, the process of doubt was a learning experience. The people were slowly gaining the backbone they needed. The learning process was to square off against death, panic again and again, until they eventually ceased to panic. Such is the process of bravery.

A brave man fears danger. Only a fool does not. But the brave can face danger and not flinch. That happens when one learns to handle fear. And it always involves a learning period – when one does not handle fear well at all…The path to the lake goes through the mud. It always does.

***
…And Is It Kosher?

“If you give this nation to me, I will consecrate their cities” [- the Jews’ vow on the eve of war].

Where did this concept come from?

The Midrash teaches that Yaakov originated it. (It states here ‘Vayidor Yisroel’ – a reference and hint to Grandfather Yisroel). Yaakov had vowed: ‘If Hashem will be with me and return me to my father;’s home, give me clothes to wear and food to eat, – then Hashem will be my God and this stone will be an alter, and all that He will give me I will tithe for Him’.

Yaakov had made a conditional vow – If Hashem does this, then I will do that: a deal with Hashem. One may cut a ‘deal’ with Him.

(I wonder if this applies to anything other than tzeddaka. Tzeddaka is considered ‘lending Hashem’ – something Hashem takes as a personal debt and favor; something He will repay. But other mitzvos are for our own good, to help us gain olam habah or greatness. What leverage do we have there – “Uh, Hashem, I’ll do a mitzvah for my own good and you give me xyz in return, okay?” Perhaps the concept only applies to Tzeddaka or other Hashem-directed mitzvos.)

There is an issue with this: The Mishna teaches that we ought to do mitzvos for their own sake – not for reward. Moreover, someone giving charity only so that his son recover from illness, – if indeed that’s his only intention – is deemed a sinner in the gemarah. Is there a difference between someone giving money so that his son recover, and someone making a vow on condition of victory?

The Rishonim answer that if there was an upfront condition to the vow, as in the case of Yaakov and the Jewish people, where they clearly stipulated that they vowed only on condition of Hashem helping them, then its ok. There was no a-priori obligation to give that tzeddaka, so it would be alright to stipulate a condition on ones giving. However the fellow donating so that his son recover had not stipulated the recovery as a condition to the vow, (his son’s recovery was only the stated goal, the impetus for giving) therefore regret of the vow when his son dies is backtracking on his promise. He is therefore considered a sinner.

Today, it has been popularized to donate money to charity for a specific dividend, such as finding a mate or meriting children. As per above, this may be permitted.

***
In Quest Of imPerfection

A Parah Aduma must be totally red. Therefore, says Rashi, two black or white hairs disqualify it. Well, if it needs to be totally red, why doesn’t even one hair disqualify it?

There is no perfection. Just as one off is acceptable in gematria, so too is one black hair acceptable in a Parah Aduma. Nothing is perfect. Only significant imperfection counts; two hairs.

So your spouse/kids/boss is imperfect? Welcome to the club…

***
Non-Compete Clause

The Jewish People to Edom: ‘From your brother Israel: You know the great hardship we endured; Our fathers descended to Egypt, and lived there awhile, but Egypt turned on us. We called out to Hashem, G-d of our fathers, who answered us by sending a messenger to redeem us from Egypt. We are now at Kadesh, at your borders’. Nice, but what was the point in all this?

Approaching Edom, the Jews chose not to be confrontational. They described how they had not enjoyed much success, rather they were beaten up. Edom need not be jealous, to say the least. They positioned themselves as nebechs, redeemed only through the grace of G-d. This caught their Edomite relatives up to their triumphant situation, while yet maintaining their position as a non-competitor, not a threat.

We would do well to follow this. Life is not all about competition!

***
Spin Doctors

The Jews protested to Moshe ‘We wish we had died with our brothers, before Hashem! Why did you you take Hashem’s People out to die in this desert!? Why did you take us out of Egypt to bring us to this place – not a place of seed, fig, grape or pomegranate? There is not even water to drink!’

That last line is pretty clear – no water. But whats this about grapes and pomegranates? Did the Jews suppose they had arrived at the Promised Land, and they were therefore disappointed? Who proposed that they had reached the finish line??

Later on is a similar story: the Jews, says the pashah, were tired of travel – “the Nation’s spirit was short with the road”. They complained that there is ‘no bread and no water, and we are sick of this light bread [=Mon]’ There was Mon and there was the Well of Miriam. What’s to complain about?!?

Its called Spin. Telling half the story. Like saying a man was hurt at work, and neglecting to mention the small matter that his work was making bombs and that he was hurt when one went off prematurely.

The Jews did not lie – Moshe did take them out of a fruitful land, Egypt, -[never mind what they enjoyed of it] – and brought them to this desolate place – [never mind that it was not the end destination] – and Yes, there was no bread or lakes out in the desert [although there was the Mon and Well to take their place] – it was all spin…!

And when you want to complain, when things are not going well and you want to find problems, you will. If you are sick of travel and out of water, you will notice that there is no bread or water, and that the area is pretty arid….

***
Miracle Dynamics

“Does a snake kill or a snake revive?? No, rather when the Jews looked up at the [copper] snake they turned to Hashem, and were then healed” – Mishna, Rosh Hashana.

This is puzzling: Hashem promised the miracle; whoever looks at the snake will be healed. How can we ask how a snake heals, if it was actually Hashem; do we doubt His abilities??? (See Maharal and Akeda)

One thought is that pure miracles almost never happen. Usually Hashem uses some method of induction. For instance, when He brought boils on the Egyptians He told Moshe to take oven-dust and throw it over the Egypt. Certainly that Moshe could throw that much dust and spread it over the entire country is incredible, but the miracle is rooted in physical cause-and-effect. Hashem merely helped it happen. The dust caused boils, and Moshe threw it over the country. In other words, indeed, an Egyptian hiding under his blanket did not get boils!

Or, in another example; splitting the sea. Moshe was told to hit the sea and split it. Had he not hit it, it would not have split. There was a natural element that anchored the miracle to this world. And the reason for this is that Hashem keeps this world natural – He will not act overtly in it.

The snake had no natural element; a person would see it and be healed. This just doesn’t happen. The Mishna asked how did this miracle happen. The answer is that it made people repent. Repentance is always an influencing factor. Then the nes made some sense.

The takeaway here is to keep miracles anchored in the natural world, if we want them to happen. Take some pills, even if you don’t believe they will work. They will anchor the miracle in Nature, and allow Hashem to heal you.

***
Whats Your Request?

The Jews asked Moshe to beseech Hashem to remove the serpents that were killing them. In response, however, Hashem suggested something else: create a serpent and place it upon a staff, and all those who were bitten will gaze upon it and be cured. That was certainly not what they had requested!!

Sometimes the answer we receive is not what we want. We have a neighbor that causes us trouble. We would like either to move away or that he move away. Sometimes its not the answer. The answer is to cope with him.

The Jews were told that the snakes were not leaving. Instead, they were given a tool to cope with the snakes’ bite. Sometimes that’s the way the ball rolls…

***
The Compleate Complainer

The Jews complained about the lack of water and said to Moshe ‘and why have you taken us from Egypt to this evil place; no plants or figs or grapevines, and no water to drink!’

Hashem responded by directing Moshe to speak to the stone and having it provide water. What about the other complaint – that this was a G-d forsaken, desolate, area?

This was never the issue. When a man is distressed he will complain of many things, yet only one is the cause of his problem. Resolve that and all is well. Important!

***
Understanding G-d

The Torah contains the mitzvah of Parah Adumah, an enigma. Shlomo, the wisest of men, referred to this precept, saying “I thought to be wise, but I know that much wisdom is beyond me.” Some understand this as a general reflection – “I thought I understood the Mitzvos, but on encountering this one, which is utterly incomprehensible, I now understand that even the others were beyond my comprehension.”

Is it unsettling that human intelligence is to naught before G-d’s?

On the contrary, it is most satisfying. Some say over in the name of the Rebbe of Kotzk “I don’t need a G-d that I can understand.” For what poor excuse of a G-d is it, when we can understand Him and His decisions?? Indeed, we feel safe and confident only by knowing that our G-d is vastly more understanding that we can ever be!

***
Response-Able

After Miriam died, the Well disappeared. Presumably it was immediate. The Jews complained to Moshe, because they had no water to drink. Moshe was instructed to take his walking stick and talk to the rock, but instead he berated the Jews and hit the rock, twice. And he was told that as a result he will not merit leading the Jews into Israel, rather he will die in the desert, and Yehoshua will take his place.

We are not told about Moshe’s emotional state. Was he in the depths of grief, – mourning his beloved sister, – when the people gathered round to demand water? Was he depressed? Was he coping? And lastly, does it matter?

Indeed, throughout the Torah we find little talk of emotions, and perhaps that is because it is secondary to action – it’s how we act that matters, more than our spirit and heart. This world is principally an arena for action, and that’s what ultimately counts.

We need to know this. We may sympathize with suicides and criminals, and perhaps understand what drove them to their actions. But we cannot condone nor accept their actions. So long as one is in control of himself, he is totally responsible for what he does, no matter the stress he is under…And in our own lives – I know you are feeling rotten. And that excuses nothing…

***
Animal Rights

Why did the Jews complain to Moshe that there was no water for them not their animals – are the animals that worthy of mention?

Perhaps the plea for water for their animals was much more justified. What asking for themselves, Moshe may well tell them, “Hey, you ought to be in Canaan by now. By crying over the spies’ report you have caused yourselves this delay. Don’t expect Hashem to cover for you!”

However, the animals died nothing wrong. They were dumb bystanders who only wanted to help. Is it fair that they die of thirst?… The moral is that, yes, animals are people too, and sometimes their claim may well save us all!

Thanks, Korach!

As a people, we owe a heavy debt to Korach. Were it not for him, people would say that Moshe fooled the Jews. Moshe possessed great charisma and worked his charm on the people. No one was able to doubt or stand up to his magnetic personality. He was never challenged head-on. (Goodness knows that even after the Korach story we get lots of flak!) But then Korach stood up and publicly challenged Moshe, and Moshe won. Thanks!

? Rabbi Leib Heiman z”l, Bayit Vegan.
***
Is That All We Are Fighting Over?

“…V’lo tih’ye k’korach u’ki’adaso” – “…and there may not be as Korach and his assemblage” What does this mean? Some Rishonim consider this a prohibition against maintaining conflict, keeping fights going. (For discussion: what does this mean in practical terms?)

R’ Moshe Aharon Stern z”l explained (in the name of R’ Chaim Soloveitchik z”l) otherwise; Korach and Moshe’s fight was unique: Korach was 100% wrong, and Moshe 100% right. There will never again be a fight like this. All other fights are partly one side’s fault, partially the other’s. It’s merely a question of degree. As the Torah informs us: “There will never again be [a fight] like Korach”

Keeping this in mind will go a long way to solving fights. When each side knows it is partially wrong, why quarrel over degrees?

***
Do You Count?

Moshe listed Korech’s assets: “Hashem has set you apart to stand in His service, and in the community’s service. He has drawn you close to Him, and you need Kehunah too!?”

“His service”, “community service” – are these benefits, assets??

There can be no greater happiness, luck or fortune, than to be able to serve the public. Here’s why: Serving His People means being in His employ, His messenger in providing for His crowd. That is real importance. Brutish, coarse men value standing in front of the crowd and showing off. Being famous and well known. (Or, as one wag put it, being famous for being well known!) Is gaining admiration enduring, real value? The acid test of real value is if the person would suddenly die. Would there be a void left at his passing? Will he be missed and needed? If not, he may be famous, but he is not important.

Moshe was saying that Korach was truly significant; he was needed in Klal Yisroel and had a function – to serve them. Serving others is actual importance, not fame. ‘Korach!’, said Moshe, ‘you ought to be looking for something that really matters, not fame and glory’.

The lesson to us: If you serve others, you matter. To the degree that you serve, you matter!

***
Useless Miracles

After Korach was swallowed by the earth the Jews complained to Moshe ‘You have killed these men of G-d!’

A. Didn’t they see the miracle? How could they think it was Moshe’s doing??

B. Didn’t Korach himself see great miracles? Why was HE skeptical?

C. How were they finally convinced? By Aharon’s stick flowering. What did that add that was not already shown??

The flowering stick was a message: Many sticks were placed before the Aron, which radiated Holy energy. Only one stick responded to the emanation. Only one stick sensed holiness, and created life. This expressed that not all men are equal. All stood before Mount Sinai, but some didn’t sense holiness. Others sensed holiness, but could not transform or channel it like Aharon. Aharon was not simply chosen for the job, rather he was the only one who could do it.

Korach was wrong. Not only was Aharon chosen by Hashem, but he was the only one who COULD be chosen. “…all Jews are holy, and within them G-d” – the Korach slogan – is nice-sounding, but untrue. Korach agreed that Hashem designated Moshe as leader and Aharon as Kohen, but thought it was because Moshe had finagled his way in, over others more suitable. Miracles could not impress them, for they believed Hashem Himself had been hoodwinked. Hashem spoke of ‘..their complaints against Me…’ for their complaint was that Hashem had let Himself be led astray.

Korach and co. had trouble coming to terms that Hashem wanted things a certain way. They wished things would be otherwise. They could not accept the evidence, because the emotional price tag was too high. No miracle could change these opinions, for they have explained away or disregarded all evidence. The thing to do is to place the truth before them and allow time to work its power. Eventually they came to their senses; insanity ended.

The takeaway is simple: 1. no miracle can convince someone who doesn’t want convincing. And 2. that time works greater miracles than miracles can.

Sometimes we long for a great miracle to establish Hashem’s province once and for all. We need to know that no miracle can ever accomplish this…

***
The Secret Of Unhappiness

Moshe underlined Korech’s Ultimate issue: ‘Do you think it small that Hashem has set you apart to stand in His service, and in the community’s service. He has drawn you close to Him, and you need Kehunah too!?’ The operative term here is ‘Do you think it small?’; Korach did not appreciate what he already had. It was small in his eyes.

The root of dissatisfaction is the attitude that all we have – be it much or little – is already had. If we do not appreciate what we already have, we can never be happy. When take our gifts for granted, we are forever needy.

How can we condition ourselves to appreciate our gifts, and to thrill in them?

***
Why More?

A Levi receives mere grain tithes. Yet mathematically he gets more than any landowner; since each owner tithes one tenth to a Levi, and there are eleven other tribes, the Levi is left with eleven tenths, the landowner with nine. Why ought this be??

One suggestion was that Klal Yisroel received their harvest only in the Levi’im’s merit. The Dubna Maggid compared this to a father setting sail with his ten sons to a faraway land. Only one son knew how to cook, but he was lazy and spiteful, and would not cook for others. The father took along only gigantic pots, so the lazy son, needing to cook for himself, had to cook for all. So too, Hashem gave the Levi a portion in the bounty of the Jewish people, so that in his merit all would receive. In Levi’s honor Hashem cooks for us all. So Levi earns his oversize portion!

Another suggestion is that the farmer enjoying his produce is satisfied with less, for it’s his own fruits. That provides satisfaction. The Levi, eating others’ produce, needed a greater portion.

Not every apple is created equal: Man is programmed to be integric: he needs to earn his keep. Freebies are inherently unsatisfying. And spiritually too, we need to own our Olam Haba by creating it. A gift would never do.

***
Handling Privilege

Moshe to Korach: ‘Is it too small that Hashem separated you from Klal Yisroel by bringing you close to him, to stand and serve the public? He has drawn you, and your fellow Levi’im, so close, yet you desire Kehuna too?!’ Why mention that Hashem brought the other Levi’im close too?

Sometimes a person feels guilty about privilege. He feels unworthy. His disquiet causes misbehavior. Its like Survivors guilt, and makes the privileged one uncomfortable. Moshe’s point was that he actually was not singled out, for ALL Levi’im enjoyed this status. If so, what was eating him?

Point to discuss: How does one handle privilege in a healthy way?

***
Any Complaints?

‘Do you think it small that Hashem has set you apart to stand in His service, and in the community’s service. He has drawn you close to Him, and you yet need Kehunah too!? Therefore you and your crowd are really gathered against Hashem; Aharon is no one that you can complain against’

What was the ‘therefore’ in Moshe words – what equation was made?

Moshe was saying ‘If things are difficult for you and you are suffering, we can appreciate that you are complaining. However you aren’t. You receive high honors. So what’s eating at you?? Just your opinion that Aharon’s good position is unfair. Sorry, but that’s just you against Hashem. He made this call. Aharon is not even part of this at all. There is very little justification for you, Sir Korach!’

The moral? 1. If you are not hurting, but think you deserve more – on principle! – then please watch your step. Should you be wrong, you have no justification at all. And 2. that when someone is hurting, please feel for him. Even if he is wrong.

***
The Man With A Cause

Moshe chose Ketores to determine who was the rightful Kohain Godol because Korach and his friends had seen Nadav and Avihu publicly die because of ketores. He hoped they would be dissuaded by their example and back off. He was very wrong.

Rashi points out that they were ‘sinners against themselves’ – i.e. they were not concerned about living. They knew it was suicidal and did it anyhow. They were committed to their cause even if it would kill them. This behavior is not as atypical as we might hope. Beware the man with a cause. Even if the cause is good – let’s say he is on crusade against certain abuses – watch out! A man with a mission is a touch mad. His ends justify his means, and you may get thrown under a bus!

***
Vegetating vs. accomplishing.

Many people claim to prefer some type of Nirvana, where they wallow in eternal lassitude, over accomplishment and growth. Some believe it to be ultimate reward. We say No. We believe that Tzaddikim are always on the move – they rest neither in this world nor in the next. They forever progress. Man is not happy just receiving. Kids who inherit millions feel worthless, riding on the coat-tails of others, they have no self confidence. Eventually many of them commit suicide. We are created and built to accomplish. Moshe told Korach – your lot is to serve the entire community. Can you get any luckier than that??

I think its important that we internalize this; being a cucumber is worthless. Its not even something to look forward to. Yes, life is hard, but we want it no other way…

***
Gifting

At the end of the parsha the Torah introduces the concept of Terumas Maaser. It says that the Levi’im receive their portion as if it were their inheritance. And that they donate a tenth to the Kohanim as Terumas Maaser. Terumah has no set shiur – even one piece of grain is enough to fulfill the demands of Teruma. (Even the Rabbinic shiur sways between a fortieth and a sixtieth, but not a tenth!) Why is a full tenth needed by terumas maaser?

The Torah says that Teruma is called Reshis – the ‘first’. In what sense? Must it be the best part, or the first part?

The Torah says that when the Levi takes Terumas Maaser it will be considered as ‘grain from the wheat pile and ripe fruit from the pit’. Rashi explain this to mean that the Terumas Maaser is like Teruma taken from the wheat pile and pit. The wording, however, seems very obscure.

We suggest that there are two types of gifts: One is a present from me to you. The other is when I invite you to share my lunch. For instance, at a tish, the Rebbe will partake in a bit of the Challah, a bite or two, and the rest of it will be hustled off to the chassidim.

When a Kohen gets Terumah, he is acting as Rebbe. He eats first – reishis – and since he is merely sampling the granary, there is no set amount. Even a drop is enough. For he is sampling the produce, not receiving a gift. However if a gift is given, the standard is one tenth, as Avraham gave Maki-Tzedek a tenth and Yakov pledged a tenth to Hashem. The tithe is the Standard Gift.

Trumas Maasar is not sampling the granary – it has already been sampled by Terumah. So what is it? Its a gift. That’s why it must be one tenth!!

***
Evening It Out

Korach tried hijacking the Kehuna. At the end of the parshah the Torah details the gifts that Kohanim receive, adding many that were never mentioned yet. The idea seems clear; not only was Aharon unharmed by Korach’s challenge, he even profited of it.

For Hashem looks out for someone unfairly accused, and ensures compensation…

***
A Lesson;

Moshe was a tzaddik, completely in the right, and on Hashem’s side. He threw himself at Korach’s feet, begging for peace. None of this helped. And at the parsha’s end he stands indicted; accused of causing the death of “Hashem’s men”, and responsible for “we are all dying”.

The lesson – there is no way to win a fight, not even if the ground opens up and swallows your opponents whole. Not even if Hashem Himself manifests to your aid. Nope, no winners. So when a fight comes your way, run as fast as you can….

***
Keep To Your Job

The rishonim explain that there is a prohibition against a kohen helping a Levi in his work, or a Levi helping a kohen. Indeed, even a Levi assigned to singing may not assist a Levi assigned to closing the gates. This is an extremely serious offense, punishable by death at times. Why is this so terrible?

The chinuch explains that the pot belonging to two partners is neither hot nor cold, for responsibility can lie only with an individual. There must be one man who is appointed to the job and he alone must do it. Not that we are against helping each other out, but that responsibility goes with accountability.

We suggested an alternative message. People like doing other people’s work rather than their own. It’s so much more glamorous and enticing. The message here is that each person needs to find his salvation in his own work, doing what his allotted work is. Do your job, and do it well. Leave off doing your neighbor’s job…

***
Bad Property

Korach was swallowed up together with all his property, children and everything. Why? What did the kids do? What did the property do?

Some kinderlach explained that machlokes infects everything it touched, so much so that even these blameless things get the machlokes bug and need destructing.

I suggested that the Rambam in Morah Nevuchim explains that we kill even the little kids of an idolatrous city, and we burn all the property too, even though the courts doesn’t punish anyone less than thirteen years old. This is because its not a punishment at all, rather, we destroying evil. And we root evil out, even little kids and property. Here too, korach and co. were evil, and therefore destroyed. Even the kids, even the toys…

Spymaster Lessons

What can we learn from the story of the meraglim?

The children suggested that we understand 1. from their punishment the severity of the sin of lashon harah, 2. the value of Eretz Yisroel, for denigrating something so valuable is especially offensive, and 3. how important it is that we take example of others’ experience: the meraglim did not learn from Miriam’s suffering.

I suggest another lesson; Hashem had told Moshe to send the meraglim. However, this was not a directive that originated with Him, rather Hashem conceded Moshe’s request. The Ibn Ezra notes that Hashem may explicitly authorize certain things, yet be against them. He allows doing them, but does not want them done. Such was the case here.

In life, as a person wishes to go, he is generally led. Success cannot help determine whether it was the right thing for him to do. He might have merely been led along the path he has chosen himself. This is a great lesson.

How can we calculate if we are doing what we want, or what Hashem wants?

Rav Dessler suggested this exercise: Consider what you wish to do, and consider the alternative. Even when you think yourself in the right, you may agree that the other way is also correct. Perhaps it seems even more upright, although your way is okay too. That is your red flag; If the other way seems right too, chances are that it is truly the correct one, and that you are wrong…

To rephrase: your biases justify wrong. But they often don’t need to vilify what is right. Use that as a hint to help get past your biases and determine the correct path.

***
Friends Defend Friends

The Torah records that Hashem told Moshe to send spies. ‘And Moshe sent them according to the words of Hashem…’

The plain reading is that Hashem asked them to send spies and Moshe complied. However in Dvarim the Torah says the opposite: Moshe announced to all that they had arrived at the portals of Eretz Yisroel, and told them; ‘Go ahead and enter’. The Jews then ‘approached me all together and demanded of me that they send spies… and the idea was good in my eyes and I sent 12 men…’ In other words, it was their idea, not Hashem’s at all!

The obvious resolution to this contradiction is that the pasuk here in Shlach was written by Hashem, while the pasuk in Dvarim was written by Moshe. (Gemara Meggilla) Hashem knew it was not His fault, but although the Jews were wholly to blame, He accepted the blame on Himself. So He neglected to mention that the command to send spies was not unsolicited, rather it was pressed by the people. The truth, however, was what Moshe said: ‘You Jews are responsible for this debacle’.

This is how true friends act. They tend to take the blame for each other, and accept responsibility even when they can evade it. This is how we need to act too.

***
Respect In Disapproval

The Torah names the men sent to scout out Eretz Yisroel. Do we gain knowing their names?

There are three ways of dealing with good people who sin;
A. Deny the sin. Claim it never happened, or that we don’t believe it and so on,
B. Disavow; if he did that, he is now a non-entity, invisible and unmentionable,
C. Consider that he has his good points, but has slipped. This might disqualify him from his current role, or he might continue but need to rectify the situation.

The Torah names them to tell us that these were important people, each a personage in his own right. Sadly, they slipped up and died as a result. But they were still important people in the Torah’s eyes.

We need to know this nowadays; to err is Human. Good people slip too. And they still command our respect, even as we disapprove their actions. We live in a time of “Zero Tolerance”. But that slogan is palpably false. Were it your own brother under judgement, would you still go black-and-white, or would you say “Michael has his good parts and his bad parts”?

Another thought: The saga of the meraglim is our story, our history. We prefer not discussing wicked men, but we do so when the story pertains to us and our history. We need to know our history; the good, ugly and bad. It is our makeup and our essence, built of our experience. Knowing our history is knowing ourselves. Not everything can or ought to be sanitized…

***
Initiating Conversation

‘Motzei dibas ha’arretz’ is the Toreh epithet for the Spies. Rashi explains the term ‘Motzai Dibah’ to mean ‘those initiating talk, either good or bad’.

The spies sinned not merely by what they actually said. They had sparked bad conversations. People all over the camp began talking, debating the merits and demerits of Eretz Yisroel, questioning the wisdom of going there. Sowing of uncertainty and distrust was many times more effective than anything they had said.

It goes both ways: sparking Lashon Hara discussions is bad, but let’s try to initiate discussions of Mitzvos! Initiating a worthwhile conversation carries great merit, far more than anything one can say himself.

***
Bias Of The Familiar

Confronted by the frightening report about Canaan, the Jews’ reacted: ‘It would have been better had we died in Egypt or in this desert. Why is Hashem bringing us to Canaan to be killed, our wives and children taken captive?’ And they said ‘Let’s appoint a new leader, and return to Egypt’

Why didn’t they try a third possibility: neither Canaan nor Egypt? Was there no unclaimed areas left in the world? Why would it be better for them to die in Egypt, where their wives and children were likewise captives, indeed, actively enslaved?

Objectively speaking, almost any option beat returning to Egypt. However they knew Egypt. They knew how to survive there, although barely survive is all they did. It was the known unpleasant versus the scary unknown. The known always trumps the unknown.

The lesson for us is to second-guess our decisions; are they from rational preference, or is our automatic bias towards the known influencing us?

***
Being A Skeptic

The Meraglim returned with large claims. They said they had seen giants to whom a human being was small as a grasshopper. What is the relationship between a human and a grasshopper? An average man is five foot ten, and a grasshopper averages two inches. So I’d say 1:35 is a safe estimate. So it follows that these giants were (according to scale) more than two hundred feet tall, the size of a thirteen story building.

What then did they eat, these people? The Meraglim had the fruit in their arms, one carrying a pomegranate, another figs and the rest dragging the huge cluster of grapes. They were huge, to be sure, as were the general population in Canaan, as it says: ‘and all the people we saw there were people of great measure’. But they were not food for 200-foot Nephilim. One of those guys could finish off a herd of cows for breakfast! For lunch he could eat out a vineyard and for supper an orchard. How long could that last?

Were there people there really of such gigantic size, or were the Meraglim making up stories in order to frighten the people? There were giants, sure, maybe even twenty or fifty feet tall. But as big as the Meraglim claimed?! The Jews, seeing the actual size of those fruits, ought to have challenged the Meraglim. They ought to have taken a step back and seen the Meraglim were working them, manipulating the crowd to stir up panic. They ought to have rejected their testimony.

So this is also part of the lesson: Don’t lose your head. Ever. Separate the half-truths from the lies. Keep a healthy skepticism, even when no one else is!

***
Beware Empty Threats, or Empty Threats May Be Fuller Than They Appear…

A. Hashem told Moshe to tell the Jews “Indeed, As you have spoken, will it be done to you; you will die here in this desert!” What? They requested that!?

Rashi comments that earlier they had said “Would that we die here in this desert and not be killed by the giants, our wives and children taken captive!” They said those words never intending them to be fulfilled. Those words were now thrown back to their faces.

As you have spoken…

B. “and your children, that you said will be captured as booty, instead they will capture the land…” I.e. exactly the opposite will occur; rather than being captured, they will capture their enemies.

Why are they different – why are they given to eat their words before but here their words are thrown in their face? The parents’ deserved punishment, but not the kids. So both were treated in accordance with their words, one as they said them, the other by doing the opposite. Both however, are linked to what they said. Words do make a difference!!

Our words carry meaning and consequences – often unintended and un-wished for. The gemarah tells how Pinchas, brother of the sage Shmuel, was sitting shivah for his son. When Shmuel came to comfort him he noticed how long Pinchas’ fingernails were and asked him why wasn’t he cutting them. Pinchas answered “Were your son were to die, would you cut your nails?!” Next week Shmuel’s son died. When Pinchas came to comfort Shmuel, Shmuel bitterly threw fingernails at him ‘Don’t you know that the lips have the power over life and death? Murderer!! You killed my son!!’

The gemarah brings a (rather strange!) source for it; Hashem told Avraham to sacrifice his son on the Mizbeach. Yet Yitzchak lived: we are his children. Why did Yitzchok survive? Because Avraham said to his servants ‘Wait here and we will return to you’ That ‘we’ – a mere slip of the tongue – yet returned Yitzchak safe and sound.

For good as well as bad; the tongue reigns supreme. Be wary of its power. Never say ‘I’ll never get out of this mess!’ ‘You will always fail at this!’ and so on. The saying so may well cause it to be. Beware!

***
Why Spy?

Why did Moshe send spies after being promised the good land? Did he second-guess Hashem?

Someone can give directions to the store: ‘Go a mile and then turn right at the intersection, then keep going till you notice the store on your left”. The instructions are accurate and useful, practical.

Another way of giving instructions is to share the experience: “As you travel down the road you will see the trees ending and the city begin, then you will hit a busy intersection. Watch out for the incoming traffic, and turn right. When you smell the cookies look to your left; you will notice the store with Mr Shmerling sitting on his chair in front”.

This second version has shared the experience, not just the directions. When you get guidance like that, you know what to expect with no surprises, and therefore feel safe.

The Jews wanted a guided tour, a description what Eretz Yisroel was going to be like. What is the experience of living in Israel? (This was pre-YouTube, remember?) So they sent people to find out if the people lived in big groups or were spread out? Were the cities walled or open? Were there trees or fields? They were not testing Hashem, rather they wanted the experience mapped out. (In marketing, its often a good idea to do this. It makes it easy for people to order when they know what to expect.)

But instead, the Meraglim became caught up in the moment and instead of giving a virtual tour, they relayed their opinion of the feasibility of taking the Land. That wasn’t their mandate, not at all! What a tragedy!!

***
Take Thy Medicine, Bro!

The Jews were sentenced to die in the desert when they rebelled at hearing the spies’ report. The Ibn Ezra suggests this was all predestined – they were simply unready to enter Eretz Yisrael and certainly needed the formative 40 years in the desert. However Hashem is Just and Perfect, and could not simply declare that they must stay in the desert. That would not be justified. The Jews held claim to Eretz Yisroel and would never acquiesce to delaying forty years.

So Hashem found the justification. It involved sin and failure, and heartbreak and punishment, but it was necessary, because there was no other way the people would simply say Yes…

The moral of the story, it would seem to me, is this: Surrender to his will, relinquish your personal claims, and embrace His plans instead of your own. Spare Him the need to find justification. Why go through pain and loss, when you can just eat the medicine and get over it…?

***
I Spy # .007

Were the spies undercover, posing as cigar salesmen? The Torah tells that the area they took the grapes from was called by the locals “Nachal Eshkol”, on account of the cluster the Jews took from there. Many meforshim explain that the Emori called it so on account of the strange behavior the Jews exhibited – taking a cluster of grapes as a souvenir – why take something so plain and normal (to them!) as a souvenir?!

So it seems that all the locals knew that they were Jews, and that they were loitering around, with no apparent business other than site-seeing. In old times people did not site-see, and this behavior could mean only one thing; spying.

So why did they afford the spies safe-passage? The answer is that they were so confident in their power, that they considered the Jews no threat. That in of itself displayed the might and fearlessness of the indigenous nations whose lands we were out to capture!

***
How To Spy In 24 Hours

In the haftora we have a strange twist in a spy story. While in our parsha twelve spies were sent and they took forty days to browse the entire land, here only two went and they came back the same night, essentially, after having conversed five minutes with one person – Rachav! What gives?

The answer is that the spies in the haftorah were not going to peruse the city. They were there in preparation for war, and therefor needed to know only one thing; how will the defenders respond to attack? Are they going to fight to the last man, or are they despondent and hopeless? What is their mood? No need for many spies or a long trip to get an answer to that.

So while the two stories seem similar, they indeed were utterly different. Moshe’s spies were on safari to scope out the land, Yeshua’s were planning attack.

***
Help Wanted: 12 Spies

How did Moshe choose his spies? From a perusal of their names they seem not to be the Nesi’im, who anyhow would be probably too busy to take off for forty days and explore. (Rashi does explain that these were Nesi’im) Did he put up a sign in the mikveh “Men wanted for hazardous journey. Low wages, savage natives and high chance of being tortured to death. Safe return doubtful. Honour and recognition in event of success”? Were there many volunteers?

(See Rashbam in the beginning of sedra)

***
The Punishment Of Good Men

Why were Yehoshua and Calev made to wait forty years before entering the land? On the original plan, they would have entered now in their prime, with many years to enjoy it. Instead, they were granted entering it as old men, so that they could merely watch their children build it. Moreover, the plain reading of the Torah is that at first Hashem wanted to destroy everyone, including Yehoshua and Calev, and renew the nation from Moshe alone. Why must these men die?!

Perhaps this does not constitute punishment. The only claim to Canaan belonged to the Jewish people as a whole, and until they were ready to enter, neither Yehoshua nor Calev could dream of getting in. They as individuals were never promised the land.

However there may be more to it. Had Yehoshua and Calev turned around and stomped home in protest as soon as they learnt the wicked intention of the other spies, perhaps they could have preempted the entire fiasco. They did not do so, which allowed the wicked spies to steal the show. These two deserved what happened to them because they did not back out. The moral of the story to us is, if something is going badly, get out, and fast. Procrastinating can be criminal!

P.s. I certainly do not presume to judge Yehoshua and Calev. I am merely reading the map.

***
Tears Of Repair

When the Jews cried on that night they received the spies’ message, they were told; “you have cried in vain, but I shall yet provide you with what to cry about, the destruction if the Bais Hamikdash… Was this revenge?

Rabbi Dishon shlit”a suggested that it was not. Rather, tears in vain are not empty. Indeed, they hold great power. The tears of so many Jews crying in outrage at having been cheated and fooled into following Moshe out to nowhere, effected a rift, a distance between them and Hashem. This rift needed to be closed and remedied. Crying for the Beis hamikdash is crying for closeness to Hashem; “Return us, Hashem, and we will come back, renew our days as in old times!” This repairs the break, for those tears draw us back to Hashem, together again.

***
Fruity Weirdness

The spies showed the Jews the fruits of the land. Why was that necessary? Rashi explains that they wanted to begin with the truth, so that their lies be better accepted.

We suggested that in order to convince the need that conquering Israel was indeed unfeasible, they needed to show them something that was outside of their paradigm entirely. Saying that the people of Canaan were very strong would not do, for the Jews knew that Hashem was yet stronger. What they needed was to illustrate that these were strange people, monsters even. This was foreign to them, and they could not readily imagine the path that Hashem would use to help them. They could not envision it, and therefore faltered in their trust. The challenge here is to develop a trust that is independent of realities in the field.

***
Taking Challah

The Chinuch writes that bread that had challah taken from it has spiritual vitamins that ordinary bread lacks. One grows in his spirituality by eating holy bread. This is an interesting idea, of course, and suggests that we try to eat from bread that Challah was taken from, rather than cheerios, for example, which do not have Challah taken from them. Also, that we ought to bake the amount that will allow for challah each time!

***
Thoughts Of Mon

The gemarah suggests that one could change the taste of Mon to anything one thought of. Suppose a man thought of meat, was it rare or well done? How hot was it? Did it make him fat and give him a bellyache? Did he get heart disease from eating too much meat? Could he think the thoughts that turned Mon into meat in Shabbos, since he was thereby processing the food?

You’re A Group

In Behaaloscha we learn that the Levi’im entered the service at age 25. In Devarim it states that they started at 30. Rashi explains that they arrived to learn the ropes at 25, but began actual service at 30. He adds a significant postscript; ‘This is the source that a student who fails for five years should accept that study is not his thing’. (Gemarah)

Five years is a maximum – if you cannot make out even after five years, give up. But surely a quick study learned faster than that, perhaps in only a year. Were all Levi’im dopes – spending the full five years trying?!

The answer is that the pace was set for the dullest Levi possible, he who took five years! (Five is the limit. If it doesn’t go in five, it won’t go in ten either. Study is just not for him…) Why? Shouldn’t the median or average student set the pace? Why was the pace set by the slowest pupil??

Perhaps the answer is that when strangers have different needs, lets say how high the air conditioning should be on a flight, we tend to go with the average. These people have no connection with each other. Each one wants the air-conditioning at a different level. It makes sense to compromise and put the temperature in the middle, or to go by what most people want. The rest can suffer a bit.

However when a family going for a walk together, who sets the pace? The slowest person. Why does the whole family wait up for one guy? Because they are a family, who care for each other. They need to make sure that everyone is included, even the slowest. The Levi’im were brothers; they waited up for their slowest one.

The lesson here is to change our outlook: we ought not to be antagonists elbowing each other for position. Rather, we are family, each of us concerned that the next guy makes it, and looking out to help the weak and slow. Go the slow pace, and let no one get left lost…

***
Parental Responsibility

Moshe to Hashem; “Have I born these folk that You say to me ‘Carry them in your bosom’?”

The clear inference seems to be that Yes indeed, a father must ‘carry’ his children, i.e. provide for them. Yet in Shulchan Aruch (Yore Deah 71:1) a person is required to provide for his children until the age of 6 only as a Rabbinic obligation. On the basis of this reference, why isn’t it Biblical?

One suggestion is that parents must provide for their children even if they are independently wealthy. Perhaps that is Rabbinic. If they are in need, however, then he is required to provide for them on a Biblical basis. In other words, a parent, by virtue of his bearing the child, is responsible for enabling that kid to live. But if the child can manage by themself, then the requirement to support him until age 6 is Rabbinic.

Any thoughts?

***
Shedding Light On Hashem

The Menorah’s lights all faced center. Why? Isn’t lighting more effective focused outwards?

The answer is that by being deliberately ineffective, we demonstrate how the Menorah is not lit for light. For Hashem does not need our light… (Rashi)

So then why light it at all??

1. One thought is that we light in Hashem’s honor, like candles at a well-lit simcha. The candles are not there for light, but rather for ambiance.
2. Another suggestion is that Hashem is the source of inspiration and spiritual light. Lighting down on earth primes the system, enabling wisdom to flow from above down to us. So the Menorah is not for actual light, but a metaphor for spirituality. We light the Menorah, but its not to see by.
3. The Medrash compares lighting the menorah to a king who invites himself over to a poor friend for lunch. The friend prepares his best, but it isn’t much; he has set out earthenware lamps for the meal. The king’s servants walk in and are scandalized by the homely decor. They set out golden lamps instead, as fit for the king. The host is ashamed: his efforts are not worthwhile. The king arrives, notices, and immediately has his fancy lamps removed. He declares he will use no lamps other than his host’s.
Hashem is light itself, but in His Love, He disregards His ultimate light, and rather chooses our seven little lamps instead.

This Medrash frames a dilemma; on the one hand, the light we offer is unworthy of Hashem. We need to know this. On the other hand, Hashem specifically chose our meager light. So what to do? So we light our Menorah, but take care to demonstrate that we really don’t think our light is appropriate. We light with the flames towards the center, showing that our light is unnecessary. It is poetry of devotion and love; we praise Him, while yet He insists that He needs us.

It goes a bit deeper: In the symbolic tension between our recognition that Hashem does not need our light, and His request that we provide Him with light, is this paradox; Hashem chose to need our service. So He DOES need us, but because He has chosen to, not that He would be otherwise lacking. In other words, its not a charade. We do count. He needs us. Really. But only because He chose to!!!!

This guides our attitude towards Mitzvos: we are gifted with the privilege to serve Hashem. Does He need us? He has chosen to need us, so Yes, but otherwise He does not need our service. We do!!

***
Real Assets

Those impure at the bringing of the Pessach demanded a second chance to bring the Korban. They were free of obligation, prevented by no fault of their own. Why did they seek obligation??

Mitzvah are our assets. A Mitzvah missed, is lost for good. The spiritual property we possess last with us forever, our only real goods. These people refused to accept a loss for all eternity. Let’s take heart, and copy them!

***
Talking Before Anger

Hashem told Aharon and Miriam they had sinned by slandering Moshe, then ‘Hashem became angry with them and left’. Hashem FIRST explained their sin, then was angry with them. (Rashi)

The lesson is decency: the fellow on the receiving end isn’t confused as to what it was all about. It’s important to express oneself and give feedback.

The Shlah explains Rashi a bit differently: mistakes are forgivable; we all do them. But only when they are admitted and apologized for. Aharon and Miriam ought to have apologized when they heard their mistake, as Dovid Hamelech certainly did, and all would have been forgiven. When they didn’t, then Hashem grew angry with them.

This too, is an important lesson: in dealing with Hashem or one’s fellow – admit mistakes and apologize!

***
Having Second Thoughts

The Torah accuses the Jews of having said ‘why did we leave Egypt?’. (11:20) In fact they merely remembered the fish and meat they ate in Egypt and asked ‘who can feed us meat?’. Did they regret leaving Egypt?

Rashi suggests that they wanted out. Talk about meat was a tactic, calculated to get everyone focused on their lack, and thereby regret leaving Egypt.

We suggested that if someone is convinced that something is good for them, say for instance, that they are completely committed to living in France, problems tend to dwindle and disappear. ‘Yes, there are some radical elements, but overall things are great’, they say. Complaining means that with regard to the subject under complaint – food, in our case – they regret the current situation. The Jews regretted leaving Egypt.

Torn between the benefit of freedom and the enjoyment of steak, – i.e. for personal opportunity it was a win to leave Egypt, but on food it was a loss – they were in conflict. Food says; ‘Why did we leave?’

Hashem’s point was not that the Jews were evil, but that in one aspect – on one level – the Jews had failed. Its not an allover account; rather each part exists independently. A one-subject sinner has failed too…

***
Its All One!

The Torah tells that when lighting the Menorah, the Kohen must ensure that the seven lights face the center. And that the Menorah was made by beating out a lump of gold into a Menorah.

Is this pertinent here? What’s the connection?

Perhaps the two are the same idea – seven lights are all connected, and they all face their center. And the seven branches too, are all an organic One, beaten out from the very same piece.

The Menorah represents wisdom. The Gemarah instructs one who aspires to wisdom to pray in the direction of the Menorah. And there are many forms of wisdom, each its own paradigm. Psychological wisdom dictates other action than economic wisdom does, and so on.

The Jewish belief is that all wisdom comes from Hashem. It is an algorithm for interpreting the world. There is an ultimate underlying unity to them all, and in the final analysis they only compliment each other, not contradict.

This is represented by the Menorah – the branches all emanate from the same place and therefore the flames all burn as one. For there must be cosmic unity.

***
Beaten, Yet Not Beat

The Menorah was specified to be made of beaten gold. Yet at the conclusion of the parshah Rashi comments on the unusual phrase; ‘as Hashem commanded Moshe, so did he make the Menorah’, that the Torah does not say exactly Who made the Menorah. Indeed, explains the Midrash, the pasuk means that as Hashem commanded Moshe, so did Hashem create the Menorah.

What happened? Moshe did not understand how to make it and so Hashem instructed him to throw the gold into the fire, and the Menorah miraculously emerged. The question is how the provision of Miksheh, that the Menorah be of beaten gold, was accomplished. Was it beaten in the fire??!?

One suggestion was that the provision of Miksheh seems strange; the obvious way of working with gold is to melt it in fire, and form it while soft with a mold, as Aharon did with the eigel. Why bang it out??

Perhaps it was because it was important for the Menorah to be exactly one kikar of gold. When building a mold it is very difficult to gauge what will be the final amount of metal needed to fill it. Therefore it needed to start with a kikar and be worked out of that kikar.

If this is the operating principle in mikshah, then being banged out is not important in itself, just that the amount of gold be strictly preserved. So by throwing it into the fire where Hashem formed the Menorah this was accomplished just as well.

***
Explaining Yourself

The Torah explains at length how Hashem has rights to ask the Levi’im for a helping hand, explaining that Hashem earned the Bechorim when administering Makkas Bechoros, and the Levi’im were exchanged with them. Does Hashem really need to explain His asking for service?

Yes, it seems that even Hashem needs to justify asking Levi’im to work extra for Him.

Giving the Kohanim special status is fine, and there is trade-off; some things a Kohen does as a result. But Levite status is primarily service, not a privilege. And that needs to be justified. How much more so do we need to ensure that any use of our fellows is justified!!

***
Decoding The Blast

The Torah says that Moshe was told to have two trumpets fashioned for him. They were used to gather the elders, the entire folk, to signal travel and war and for blowing on occasion of bringing Korbanos.

However the blasts varied: to gather the elders only one blast was used. To gather the people two were used. To travel the broken truah was used, as it was for war too. On occasion of korbanos, however, only plain tekiah was used.

What is it all about?

One thought is that a regular tone is the tekiah. It means just a tone, indicating “take note”. However a truah – a broken tone – is one that moves men’s hearts. When all that was needed was an asterisk, a note that something of importance was going on, a tekiah was used. When change was needed, then a truah.

Therefore for calling in the people or the elders, even for declaring the Korban – tekiah. For war and travel, a truah.

***
Its Pessach Again!

The Chinuch explains that of all mitzvos, only for the Pessah did the Torah grant a second chance, because the Exodus is important to remember.

Why? Our account of Creation – that the world was created ex nihilo – is counter to scientific explanation. Logically we cannot accept that Hashem acted outside of natural law. However, splitting the Yam Suf is outside of natural law too. If we review that which we know – that Hashem can override and countermand natural law at will, – we can also accept that Hashem created the world in six days.

That Hashem created this world provides the basis for Judaism, our heeding His directive. Therefore it is so important to keep the memory of the Exodus, because it allows for belief in Creation.

***
Tradeoffs

When the Jews asked for meat, they added that they recall the onions and watermelons, the cucumbers and the garlic. They recalled all this together with the fish they so dearly missed. What do all these have to do with meat? And if they indeed were missing these, why isn’t there any response to that loss?

Perhaps the answer is that truly, any time one goes from one situation to another there are tradeoffs. The Jews in the desert did not have garlic, but they did have the wondrous Mon. In Egypt they did not have Mon to eat. So it was a trade. Perhaps they were getting the better deal today. However the Eruv Rav did think that way. They chose to focus on what they did not have. And when you focus on the things you miss, you will find many things lacking. Garlic, watermelon, cucumber and onion.

Those things were never the issue, and therefore were never resolved. Meat was the issue. Those things just slid along when the Jews began thinking of how miserable they were. The moral of the story is to focus on what you have, not what you lack. And to realize that there are tradeoffs in life…

***
Ask, And It Shall Be Granted

The people who were tamai asked Hashem for a second Pesach, and it was granted them. The Chinuch explains that Pesach is so very important that it cannot be missed, and therefore Hashem gave a makeup date for it. If so, why did it need to be asked for?

Some people suggested that in ruchnius, unless one asks, they do not receive. So too here, they needed to ask before receiving.

We suggested that once a person had a legitimate reason for not being able to bring the Pesach, (and indeed, unless there is a fully legitimate reason a person does not bring a Pesahc Sheini) then he has earned a deferment. Hashem would not insist on a korban. For from His vantage point, he cannot demand that of us.

But that is His viewpoint, not ours. To us, it is a great zchus to bring a korban. And therefor we can ask for a makeup. But it needs to come by request. We need to want it. For Hashem will not demand it of us, important as it is.

***
Pot Influence

The Eruv Rav influenced the Jews and caused them to lust after meat. Isn’t it supposed to be the other way – that the Jews influence others, for the better? How did it happen that the Eruv Rav influenced the Jews? (-Rabbi Samson Rephael Hirsch)

The Netziv answers that Jews and others are compared to fire and water. The fire can cook the water, but only when a pot separates between them. Then the fire is heat and the water stays pure to turn into tea. Remove the pot, and the fire merges with the water; the fire goes out and the water dirties. No one gains. Indeed, the Eruv Rav ought to have been influenced by the Jews, and not the other way around. However there needed to be daylight between the two for that to happen. They needed some degree of separation. Instead, they lived together, and the sad result is that Eruv Rav ruined the Jews…

Initiative

Moshe was reluctant to accept wagons from the Nesi’im until Hashem told him to. Why?

Wagons were not necessary to make the Mishkan. Hashem gave Moshe a specific list of the things needed; gold, silver, copper etc. Individual initiatives were not encouraged. To suggest improvement is to know, for what improvement can there be without understanding what the goal is, and the best ways of achieving it? And who could claim to understand the Mishkan well enough to improve upon it…??

Nadav and Avihu brought their self-styled korban, – and met disaster. Moshe was not eager to accept individual initiatives in bringing sacrifices to the Mishkan.

However the nesi’im operated from a different perspective; while normal people donated what was requested from them, the nesi’im, as leaders, saw their mandate to look ahead and figure out how the Mishkan will be moved when necessary. In fact their initiative was unlike Nadav and Avihu’s in a few ways: 1. It involved transporting the Mishkan, not service in the Mishkan itself. 2. It was done because they saw a need, not just to satisfy their own self expression. 3. They were leaders, their job definition was to look ahead.

Some factors to take account of when taking initiative in a klal matter: is the initiative truly necessary? Is it someone else’s job? Does the initiative involve changing existing structures?

***
No Loss

The Torah elaborates greatly on the presents the nesi’im, the tribal leaders, brought. Although they brought identical gifts, the Torah reiterates each present as a separate incident, rather than summarize them in one general paragraph. The Torah is usually most sparing of words. Why all the description?

The Ralbag suggests that there was good reason the Nesiim brought the same gift. To forestall any jealousy or rivalry between them, no one brought a better offering than his peer in any way.

This was a noble plan, but involved personal sacrifice. For were each one to bring his offering according to his own ideas, each offering would be different, and he would merit a paragraph in the Torah about him. Now that they brought the identical thing, they stood to lose that. The Torah gave each his own paragraph anyway. The Torah lesson is: self-sacrifice for the sake of peace cannot make one lose. Hashem will make it up to us…

***
The Holy Rebel

What is the essential nature of a Nazir?

His halachos are clear:

No wine: the prohibition against wine goes above and beyond that of a Kohen – a Kohen may not come drunk to his service, but a Nazir may not even eat grape seeds, despite their being non-alcoholic. And obviously, it is unrelated to service, for he has no special service.

No haircutting.

No touching the dead. More stringent than a Kohen, who may bury family members, a Nazir may not. A Nazir cannot contact a dead body ‘for the crown of Hashem is upon his head’ – this ‘crown’ being his hair. His hair is referred to repeatedly as ‘it shall be holy’ (6:5) ‘and he shall hallow his head’ (6:11). His hair is holy! When he becomes (inadvertently) impure ‘his head became Tamai’. At the end of the course of his Nezirus he cuts his hair at the Ohel Moed entrance, and places it in the fire cooking his Shlamim!

Why is hair important, and what is the connection between all these?

The Halacha states: a king takes a haircut each day. A Kohain Gadol each week, and a Kohain at least once a month. The idea expressed is: Hair cutting is associated with respectability and being civil. Someone who has not taken a haircut for some time looks uncouth and anti-establishment; as an example, hippies do not cut their hair. Drinking wine is also urbane. It is genteel, the drink of the gentleman, cosmopolitan and eminently civilized.

A Nazir cuts himself out; he breaks free from society. He rethinks and re-examines all he does. He wants to know if he is doing things because everyone else does, or because it’s the truly righteous thing to do. He is a rebel, but not as a personal statement. He takes temporary measures only in order to gain perspective. He is a rebel with a cause.

That’s holy! He has exchanged the bonds of civilization for the bonds of Hashem. He has declared himself outside the pale of respectability, answerable to his G-d alone. Even upon his return to normalcy his life will never be the same. He will live inspired, doing right because its right – for G-d’s greater Glory alone. We put him on a pedestal, as a model for humanity. He is a lesson to us (drudges!) all.

P.s. In today’s spirit of conformity, this message is doubly poignant.

***
Sin And Abstinence

A Nazir sins because he abstains from wine – what’s so sinful about that?

The Kitzur quotes a Yerushalmi Kiddushin that man needs to justify any thing that his eyes saw and he did not enjoy. The Gemarrah relates that poor Amoraim would save up penny by penny to buy different fruits each year.

Suppose you expect an important guest, and prepare a gala meal, taking pains to ensure that everything is tasty and to the guest’s liking. When the guest finally arrives and sees the marvelous spread out on the table he says ‘Shucks, but why did you waste your time? I’m not eating anything here today anyhow!’ That is so disappointing!!

Hashem prepares delicious foods for you and I to eat. Not doing so constitutes a lack of appreciation for His efforts, as it were. A Nazir’s sin is not partaking of that which Hashem has given him!

So we should be steeped in materialism? What ought our approach be?

The Shlah writes that only someone free of sin ought to enjoy food and drink, and even so only if it will harm his observance were he to fast. If fasting will not harm him, even the truly virtuous should fast! A sinner should fast in any case, even if he will be weak as a result. Abstinence is always recommended.

Others disagree. Some quote the Yerushalmi above requiring one to enjoy anything he can at least once a year as an appreciation for what Hashem has laid out for us.

Clearly guzzling is out, and eating in a way that will benefit Hashem and His greater glory is in. Where precisely do we draw the line –what percent of l’shaim shamayim is needed?

Rabbi Yitzchak Scheiner shlit”a expressed it like this:

What has been granted unto us to enjoy and partake of this world is indeed Hashem’s gift to us. We need not ignore this gift nor be blind to it. In fact it is proper to enjoy it, as it was manifestly intended for. This is acknowledgement of Hashem’s gift. Life’s purpose is not enjoyment; however enjoyment is a healthy part of normal living. We are programmed to live life and enjoy it, and we are at peak productivity when functioning as human beings with a full involvement in this world.

One must be normal; enjoy this world, and actively enjoy life. Do not make it your goal, however. Enjoy!

***
Encountering G-d

If a sotah, – a suspected women who drinks the testing waters, – was found innocent, she merited having children. Why? She had indeed acted indecent; secluding herself with suspect people after being warned not to, and faced the due consequences thereof. Is she due any reward?!

The Yalkut answers that her trial ordeal atoned for her wrongdoing and even entitled her to compensation too. That’s why she merited having children.

A friend suggested that any Sotah who was really guilty wouldn’t risk death and drink. Only those who were OK drank. If a woman who was innocent were not affected, people would think ‘Here all these women are drinking and it’s having no effect. Probably the waters are worthless!’ We don’t want that, so there needs be an effect, albeit positive, to maintain the threat-deterrent of the waters.

We suggested that the dynamic of the holy waters was to force an interaction between the Sotah, and Hashem’s name dissolved in them – representing Hashem – when she drank them. This direct encounter with G-d could not be a neutral one. If one is innocent, such an encounter must bring blessing. If guilty: curse.

The korban was matchmaker, bringing her and Hashem together. Although not for a happy reason nor result, this mincha confronted the Sotah with her Maker.

The huge paradigm shift that occurred at the Churban was the loss of our ‘Gateway to Heaven’. I read in a history book that in terms of manpower, Judaism recovered from the effects of the wars within a few years. Our real loss was the Beis HaMikdash, the place ‘where Heaven Kissed Earth’. We lost our direct relationship to Hashem, which is so, so, sad.

***
The Pleasure Of Denial

A Nazir seems to suffer. He withdraws from the pleasure of wine and cutting his hair. He is called ‘sinner’ for hurting himself. The negative aspect to nezirus is that he pains and deprives his body. Yet this “sinning” is not prohibited, in fact it’s a mitzvah!

What are the pleasures of Nezirus?

Who is better off; someone who needs air-conditioning and has it, or someone who doesn’t need it in the first place? The one never needing it! He saves the cost of the air-conditioning, never worries about it breaking down, never suffers when it does, and lives a happier, simpler, existence. Less is actually more…

So too the Nazir: A Nazir tries to achieve prishus. Prishus means not only that one deprives himself of worldly luxuries, but that one weans himself of the NEED for pleasures. It is better to not need pleasures at all than to need them and have them!

The Nazir has what others don’t: satisfaction and happiness. He needs nothing.

P.s. There is something else a Nazir enjoys, which is a bit more sinister: he feels holy because he is deprived. Many people accept practices that cause themselves suffering because suffering for a good cause makes one feel like a martyr – and that feels good too. Watch out!

***
Excusing Evil

At the conclusion of the treatment of the Sotah, – the adulterous wife, – the Torah says ‘And the husband shall be free of sin, and the wife shall bear her sin’. What does this refer to? (See Rashi)

1. A woman who seeks engagement out of her house is (often) missing it within her house. Its not for naught that she has found love elsewhere, but rather its because it was not to be found in her marriage. And the Torah is saying that much as we appreciate her motives, she is accountable, and her husband is not.
Ultimately, we need to own up and take responsibility for our own actions, no matter how rough our past or present circumstances may be…

1. When an aggressor really tries hard to make up for his mistake, and yet the victim refuses to accept any closure, or if the victim reacts back way above and beyond what the offence deserves, then the onus turns, and the injured party turns into the (passive) aggressor, effectively the perpetuator of hostilities. Yes, he was hurt. He is fully entitled to be hurt, but that has limitations. It does not licence any behavior.
If a husband goes berserk with jealousy, bringing his wife before the Kohen on suspicion of infidelity, perhaps that is an offense in itself. The Torah tells us here is that this husband’s response to his wife’s fooling around was appropriate. Not merely was he within his rights, he was actually correct in making a big deal of it.

He is free of sin – the sin of overreacting. She bears responsibility in this situation.

The takeaway: overplaying the victim card makes one feel right and holy, like a martyr – and its comforting. However it can also mean hurting another. Its a form of aggression, just more politically correct. Keep that in mind…

***
With Full Hearts; Emor laHem!

The Koahnim recite a blessing each day; ‘and who commanded us to bless His people with love’. Where does it say that they need to do it with love?

The Be’er Sheva quotes a midrash that explains the preface ’emor la’hem’ = ‘say to them!’ as that Hashem says to the Kohanim ‘Although you are commanded to bless the people, do not do so out of duty alone, – i.e. because I have commanded you to, – rather ‘say to them’, do it on your initiative too’. That is why the Kohanim note that the blessing that they were commanded to give was to bless with love – with their goodwill too!

***
Sotah Water, Anyone?

The Ramban and Sefer HaChinuch explain that the effect of the Sotah waters, causing her to burst, was purely a miracle. When the Jews were unworthy it ceased to work. Suppose a Jew living when it was rumored that the waters lost their effect. What ought he do – should he take his wife to the Beis HaMikdash if he knew the waters were worthless? The answer might be Yes, for no mitzvah expires, that’s a fundamental of faith. But what might be the rationale for that??

***
Throwing Sin Out The Window

The Torah tells that if one sins (the reference is to one who stole and then swore his innocence in particular, yet the Torah uses the generic term of sinning in general, perhaps entirely intentional) he must return the stolen goods, and add a fifth as a penalty. If the victim had died leaving no relatives, then the payment is given to the Kohanim.

The Rambam explains that the principle here is that the thief must rid himself of the stolen goods. Even if he stole from his father and his father died, leaving him as the inheritor of the estate, he must still get that geneiva out of his hands. Rav Saadya Geon writes in Emunos V’deos that one cannot have teshuva when the sin is manifest. So long as the sin is extant, there is no forgiveness. One needs to destroy the sin itself before receiving atonement for it. That is why a stolen object needs to be thrown out, even, suggests Rav Amram Geon, if all there can be done is to throw it out of the window. For teshuva needs that the sin itself be removed from the scene.

***
And May Hashem Favor You (- Blessing of Kohanim)

What does this favor mean? At times one experiences goodness and blessing out of all proportion to our actual need. This represent a celestial smile, an embrace of Hashem. An “I love you” from our Creator. This is viy’chuneka – He will favor you, and make that noticeable.

We ought to look out for signs of Divine favor in our lives. We live differently if we feel confident that Hashem is backing us!

What is Shavuos about?

The Torah does not connect Shavuos to Matan Torah. The connection appears in our t’filla, which calls it, ‘z’man matan Toraseinu’, and in the gemarah.

The connection to matan Torah is complicated, because Shavuos is not a calendar date at all; it occurs either the fifth, sixth or seventh of Sivan, depending on how Beis Din set the months. Rather it is the fiftieth day since the Omer. The consensus in the gemarah is that the Jews left Egypt on Thursday. (They tied a sheep to their beds on Shabbos HaGodol, four days before the slaughtering on Wednesday. So they left Egypt the next day, Thursday.) Shabbos was Matan Torah. So Matan Torah was 51 or 52 since leaving Egypt. (-Thursday seven weeks later, plus two days until Shabbos) So Shavuos doesn’t truly approximate the days from leaving Egypt to Matan Torah, nor is it the calendar date. So what is it all about?

The simple meaning of Shavuos is that we finish counting the Omer. As we make a siyum when finishing a part of Torah, so do we celebrate finishing any mitzvah. Shavuos is a festival of finishing the shavuos, counting the weeks of the Omer. This seems the simplest interpretation.

What of the reference to Matan Torah?

1. The Trumas HaDeshen’s shamash quotes him saying that a gematria may be one number off. Not because the word itself counts as one, (as is commonly assumed,) but simply because gematria does not need 100% accuracy, so one off is still approximately the same. So although the Jews received the Torah on the fifty-first day, the fiftieth too is ‘zman matan Toraseinu’.

(He brings fascinating proof; The pasuk says that Hashem was quick to bring upon us bad times because He is righteous and kindly. What is so righteous and kindly about that?! The gemarah explains that Hashem exiled us two years before we reached the number of years equaling ‘v’noshantem’. Had that part of the pasuk been numerically fulfilled, then so would be its sequel, – that we be destroyed. Since Hashem was kind, He was quick to bring us bad times, so that the bitter prophesy the pasuk foretold would not come to be.

Comments the Trumas HaDeshen; if Hashem was really so kind, why didn’t He take us into galus only ONE year before the time of ‘v’noshantam’? Obviously, one year off is still the same gematria…!)

1. Another approach: Matan Torah was neither a calendar date nor a number of days after leaving Egypt. Rather it was upon completion of a 7 week course. The Zohar says that the Jews waited seven weeks until receiving the Torah, the 7 weeks purifying them. We too complete this course, counting the Sefira. Although we do not start at the same day the Jews had, the course is the same, and Matan Torah is at ‘graduation’.

‘Zman Matan Toraseinu’ means we stand at the completion of the course.

Friends, have we done the coursework?

***
Under Threat

The Torah says that the Jews gathered UNDER the mountain. Chazal explain that Hashem raised Har Sinai and held it over them “If you accept the Torah, fine. If not, die right here!”

The Jews had already proclaimed: ‘We will do and accept!’ Why threaten them now?!

The Sma”k explains that Fear of Hashem and Love of Hashem compliment each other; Someone afraid never says “I’m just not in the mood today”. He behaves even when he doesn’t feel like it. And someone with love doesn’t say “I hate doing this!”, because he finds meaning in what he is doing. Both are necessary; Fear and Love.

Perhaps its like parenting: you WANT to provide for the child, yet you also MUST care for the helpless kid. Obligation and Love mix together.

Klal Yisroel expressed their love for Hashem, offering to keep His Mitzvos. This is wholly correct; we ought to want to serve Hashem out free will. But at the same time Mitzvos cannot be a hobby, something you do because you want to. You need to do them under obligation, even if you are not in the mood, even if they are hard.

The two co-exist; we want to do Mitzvos – we see in their fulfillment our deepest destiny, and we also MUST do them, – under threat as well. We are motivated to keep them by Naaseh V’nishma, and we are duty-bound to keep them because of the mountain hanging over our heads. The beauty of love, steel-reinforced by obligation…

***
Meaning In Mitzvos

We celebrate Shavuos as “Zman Matan Torasenu”. The Torah never identifies Shavuos as the commemoration of the giving of the Torah. Why don’t people celebrate Shavuos simply because the Torah tells us to??

People instinctively know mitzvos are meaningful, aside from the Ratzon HaShem. He commanded us to meaningful acts, and His commandment making those acts binding and relevant. However those acts are meaningful in any case, even if they were not mandated.

Some think that the meaning in Mitzvos is in the very fact that they are doing Hashem’s will: ‘Sheamarti v’naaseh ri’tzoni’. In fact, that’s absolutely true. Not only is it a good reason for performing Mitzvos, it needs to behind ALL performance of Mitzvos. Performing a Mitzvah only because it appears personally meaningful (i.e. ” I do those Mitzvos I appreciate and not those that I fail to understand”) is NOT serving Hashem; rather, it’s doing one’s own thing. (Perhaps you can call it self-service; i.e. service of one’s self and intelligence.)

However, saying “The police forbade running a red light; I obey them”, is not the same as “Police have set a system enabling safe driving on the road, which I obey”. Although the result is identical, the experience and action is much different indeed.

We believe that enlightened doing of Hashem’s will is more meaningful than simple doing. Not only are our minds richer, but we actualize the Mitzvah’s meaning, rather than performing an act of simple obedience. Furthermore, we believe it is Hashem’s will that we understand His mitzvos, as well as our poor minds can grasp. We explore the meaning in mitzvos, for Mitzvos embody ideals to us.

Human nature insists on ritualizing Mitzvos, stripping them of meaning. Tension exists between our minds and our natures: our minds try to perform Mitzvos of content, our natures try to do acts of rote.

The Malbim (and Tashbetz) explain ‘Naaseh V’nishma’ that we commit to the Mitzvos no matter if we understand them or not. Even if we cannot stand them, ‘Na’ase’! ‘Nishma’, however, refers to understanding the meaning of the Mitzvos, – appreciating their significance and connotation – and comes second. We do, then understand. In other words, we are committed, no matter if we understand the Mitzvos or not.

Na’ase also preceeds Nishma because through action, performing the Mitzvos, we reach understanding them. Our minds are justifying machines, and figure out the sense in what we do!

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Torah Appreciation

We are grateful for the Torah. I wouldn’t have a job without it. That may sound like a joke, but it’s the plain truth. Why not be grateful for the Torah in a personal, everyday way?

The Gemarrah tells that R’ Yosef would prepare a Shavuos feast, saying, “‘If not for this day, how many other Yossi’s are there in the street!” He recognized that he would be just another Yossi, a nobody, were it not for the Torah. He appreciated that his status as a distinguished Rosh Yeshiva was because of this day.

Let’s try to find the simple things that the Torah enhances our life with, so that our appreciation of the Torah be not philosophic, but rather concrete and visceral. Can you think of anything?

Some ideas: We may have a dear and precious friendship developed by learning together with someone. We may savor the hot cup of coffee in the Beis Midrash. Perhaps the safe, friendly sincerity – the camaraderie – of the fellow learners feels good. Maybe we enjoy Yomtov with the family, talking to the kiddies on Shabbos and soaking in a warm Mikve before davening. Cholent on Shabbos, Bar Mitzvah celebrations and Brissim are all great fun.

Torah learning allows a man to rise above his circumstances and suffering. Many have turned to learning in times of grief and pain, and found solace in the pages of the gemarah. This is another thing to appreciate the Torah for.

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Second Thoughts On Meaning In Mitzvos

On the wine bottle it says ‘This wine has a fruity taste and a full body. Its finish is smooth’. Fruity? Did they add fruit to the wine? No, no. Its pure grape. Yet the experience includes a fruity taste. We appreciate the fruitiness in the wine, even when there is no other fruit there.

Torah is like wine; there are reasons for mitzvos, and there are flavors or Mitzvos. Its not the same. We appreciate the flavors the mitzvos have, and relate to the mitzvos through them. But they are not the REASON for Mitzvos. That is why the Rambam teaches that though a mitzvah may be a chok, a law not dictated by reason, we are encouraged to seek reasons for it, and the more reasons we find, the more praiseworthy it is. Its not fakery, – a con-job we do to ourselves, -thinking to understand the mitzvah while we do not really understand it at all. Rather we are encouraged to sample the mitzvah, to taste and appreciate it. Not to understand WHY Hashem gave it, but to reconcile it to appeal to our minds.

Taste is not accidental. Hashem designed strawberries thoughtfully, with a taste to appreciate and enjoy. It encourages us to eat strawberries, and brightens our day. We do not fool ourselves that the value of strawberries lies in its taste, rather we accept that we are presented with its taste so that we enjoy them.

Mitzvos are much the same: Hashem designed Mitzvos in a way that they appeal to our reason. This is no accident. We are supposed to appreciate Mitzvos. We are to seek understanding of them, and the more reasons one can think of , the more praiseworthy it is. This is what taamei hamitzvos is all about, in our opinion. (See Chinuch at the end of Vayikrah)

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Rabbi Asher Weiss shlit”a related that people ask him how to recall ones’ learning. The Chafetz Chaim was asked this, and replied with the cryptic reference to the pasuk in Tehillim, “Ki im b’Toras Hashem Cheftzo.” Rav Weiss interpreted this to mean that when one is interested in his learning – cheftzo – he will remember it. He quoted a pasuk in Tehillim – Bechukosecha eshtahea, lo eshkach devarecha! – if “I find enjoyment in your statutes, I will not forget your words”.

He related that the Klausenberg Rebbe asked him why the Torah says “Eretz zavas chalav udvash” – the chalav before dvash, while Shir Hashirim says “dvash vchalavv tachas leshonech” – first dvash?

Rav Weiss suggested that the Torah referred to the food in Eretz Yisroel. In sustenance value, milk comes before honey, a mere luxury. However the pasuk in Shir Hashirim refers to Torah, and “milk” is associated in the gemarah with toil and labor, while dvash represents sweetness and enjoyment. Which of the two are more effective in understanding and retaining Torah? The Dvash!

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Understanding With Your Hands

“Naase v’nishma,” proclaimed the Jews to Hashem. ‘Naaseh’ (‘We will do!’) was said before Nishma (‘We will hear!’). This is because action leads to understanding – Nishma.[ – Malbim] Isn’t that backwards? When we understand, we act. Do we think by doing?!

The mind is not a calculator, figuring out the sum from the data we feed it. Rather it’s a problem-solving machine. We feed it a goal, and the mind goes to work making that goal actual. The mind creates the answers, figuring them out. It does not impartially judge the truth.

This is why doing affects thinking. After doing Mitzvos, one identifies with them and understands them. Doing makes the mind go ahead and understand. So you want to understand?? Do, and you will Hear!

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Evidence Of Suffering

Naomi told the people, “Call me marah… For hashem has borne witness against me…” Rashi explains that the many misfortunes she had suffered proves that she was a wicked person. If Hashem gave suffering, it must be that she is bad. The question is that many righteous people suffer too. What proof of wickedness can suffering be?

One suggestion is that Naomi was not articulating an objective truth, rather she was responding to the words of the townspeople. They wondered at her – “Is this Naomi?!” In other words, they were astounded by her misfortunes, and perhaps questioning their justice. Naomi answered by retorting “Just the opposite! Instead of this being a question on Hashem, if anything this is an indictment of myself! It means that Hashem has found me guilty, as indeed I am.”

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The Name And Nature Of Shavuos

Shavuos has no mitzva for the common man. (It did, however, have special sacrifices in the Beis Hamikdash) What indeed is it’s nature? Chazal call it ‘atzeres’. (see Aruch Hashulchan) Perhaps this is because this what it indeed represents: a face to face encounter with Hashem, for no other purpose than being together and appreciating one another. As in marriage, sometimes couples need to spend time just to be together, not to do something together…

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Sorting Out The Jews And The Jont’s

Was Ruth a convert when she married machlon? The Ibn Ezra indicates that she was – otherwise, what sort of Yibum could there be by Boaz marrying her, or why would she inherit Machlon. On the other hand, Rashi points out that Naomi spoke of Ruth marrying another son of hers as a possibility, which it couldn’t be had she been Jewish and married according to Jewish law. In addition, if she had converted, would Naomi try to cajole a convert to return to idolatry?

The Rambam in hilchos Melachim writes of Machlon and Kilyon as great and holy men, which is hard to reconcile with their marrying a non-Jew. So he concludes that they converted Ruth and Orpah before marrying them. However, the Rambam explains, a conversion done without Beis Din, and done for marriage, is called Gerus, and the convert is no longer a non-Jew, but is not a ger Tzedek yet, until they prove their righteousness. They are halfway between Jews and non-Jews. Or something of that nature.

This may clear up some of the conundrum surrounding Rus and Orphah. Or maybe just make it even more complicated. Not sure which…

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Celebrate It With Cheese!

Why eat cheese on shavuos? I propose that this insures that people remember this vital chag, celebrate it, and connect with it. One non-observant Jew told me that he loves Shavuos, its all lasagnas, pizzas and cheesecakes – what’s not to love? By instituting this minhag, we assure that the chag will always prosper.

In addition, each chag has its mitzvos that one can grip into. Shavuos has none. Eating dairy gives Shavuos it’s ‘mitzvah’, its traction.

Segregation, TorahStyle

Separating the people into distinct tribes. Living apart from each other, unique in lifestyle. Is that ‘Achdus’: national unity? Why is the Torah so proud of this setup?

An automobile engine is a wonderful machine; its many components all pulling together, creating a marvel of utility. For the engine to work, however, each part needs to be at a distance from the others. Cramming the parts together would not improve it; rather that would ruin the engine!

Lumping all Jews together would not unify of the nation; it would dysfunction it. As we are disparate in function and nature, our creative energies need to operate far enough from each others’ that we do not smother nor dilute one another’s power.

Segregation signals purposefulness and individuality: we can work as one only when we each have separate space.

P.s. This is true inside the family as well. We are close, we are intimate. But give each other space, too. We cannot thrive squashed together.

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Privilege – Responsibility

The Torah explains that Hashem was justified in taking the Levi’im for they replaced the bechorim, consecrated when Hashem killed the Egyptian firstborn.

Levi’im had rallied around Moshe while the nation worshiped the Egel, the Golden Calf. Is that not basis enough for being chosen? Why the need to replace the Bechorim?

The Levi’iim earned privileges, but they received heavy obligation as well; they were obligated to work for Hashem, whether they wanted to or not. This is no bonus, nor loyalty prize. The Torah explains the basis for that obligation; they had replaced the Bechorim, who were obligated to Hashem. That obligates the Levi’im as well. For the flip side of privilege must be responsibility…

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You Are Special (?)

Counting the Jews, Moshe was told to count Levi separately. Rashi explains that Hashem knew the Jews would sin. Everyone in this counting would die. He wished to keep Levi out of the affair, and counted them separately, and on a different basis; from the age of one month. The rest of the people, by contrast, were counted from the age of twenty.

Moshe was then told to appoint the Levi’im to the Mishkan service. Next, the Torah reports the actual counting of the Jews. Why interpose the Levi’im’s job detail in middle?

To be considered different, one must actually BE different. Deciding to be different does not make one so, even if you paint your hair green. To justify counting the Levi’im separately, the Levi’im had to be unique, with a life-goal and function uniquely their own. Appointment to Mishkan service was not a textual diversion, therefor, rather it was to provide the basis to counting them separately.

Sometimes people who want to be special act weird and different. The opposite is actually the case; we are different when we are special. And we are special because of who we are, not because of our differences with others…

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How Many Jews?

The Torah counts the Jews as 603,550 men between 20 and 50 years of age. The Bechorim counted out to 22,273. They were counted as the Levi’im, from a month old and up. That means there was one male Bechor to every 27 males!

Young Bechorim tend to take up more of the family: a Bechor a year old equals 100% of the children in his family. Since the Bechorim were counted from one month old, the Bechorim were disproportionately more than the actual ratio. In addition, Bechorim were counted from one month but the Jews were counted from twenty years, meaning that there was an additional skewing in favor of Bechorim. The number of Bechorim is inflated. Yet there were one Bechor for every 27 ordinary male! Meaning that the real number is probably one Bechor every hundred! Wow!

Over in the Levi camp, there were 22,300 Levites, of whom 300 were Bechorim. That means that there was over 75 normal Levi’im for every Levi Bechor, even more than the Jews! (As mentioned, the real number of Bechrim among the Jews may also have been similar.)

What does all this mean? It means that the families they had were gigantic! This is consistent with the miracle recorded that they had six babes at every birth, so that in ten or eleven births there were so many children. [This point is made by the Oznayim LaTorah.]

Perhaps we can take things a bit farther: The real suffering in Egypt was only 86 years. (Rashi Shir Hashirim 2:13) We also know that according to Chazal only 1/5 or 1/50 or 1/500 left Egypt: the others were unworthy and died.

Lets take the figure of 1/5. Rashi says that one of out five left Egypt. There had once been five times the amount of Jews who left Egypt, only they died in the Makkah of Choshech.

Does that mean that each family had 135 children? That would entail 22.5 pregnancies if 6 children came at a shot. Twenty two pregnancies is a lot at any standard. Perhaps there were entire families that died: there were good families in Klal Yisroel and bad ones. The bad died off entirely and the good ones remained. The bad ones were four times the good ones.

86 years constitutes 3 or 4 childbearing cycles, 3 or 4 generations. Taking only the bald numbers the Torah is explicit about – 27 children in each family, we may infer that the generation before the one that left Egypt consisted of 1/27th the amount of people, i.e. 27,353. The one before that had merely 827 individuals. And the one before that, assuming four generations of 6 per birth, had only 30. That is pretty impossible, considering that they stated with 70!

So we must work with the 5x standard; 603,550 x5 = 3,017,750. A generation beforehand they had 111,768, a generation more: 4,139 and in the fourth generation: 153. Still highly improbable being that the original 70 had 124 years to propagate. The Torah tells us that the Jews became very many, filling the land. That does not sound like 153 individuals, methinks. And the six-fold births are recorded at the beginning – when Yosef still lived!

So I am having trouble mapping out a scheme that would allow for six-fold births yet account for the fewness of the Jews leaving Egypt. Unless they had six at a time, but only one or two pregnancies?

Any thoughts?

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Being Useful

The Jews were counted ‘from the age of Tzava’. Rashi translates ‘Tzava’ as ‘army’. However the age varies with the group; Jews were counted from twenty, whereas the Levi’im were counted from thirty. Both are the age of ‘l’tzava’. Obviously the reference is not to an eternal standard, as the army. So what gives?

‘Tzava’ means the age when a man stands up to be counted in, to take his place as a productive member of society . He shoulders responsibility for the community, and rallies to the banner of service when called. This is ‘l’tzava’ – the age when a person starts to count. He actually means something. That’s why he can be counted – because he counts! Loafers mean little to us. We do not value people for their intrinsic, inherent, value. Sorry!

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Protocol

This parshah discusses protocol, not much else. It involves itself with counting the Jews, done with the nesi’im, the tribal leaders, then talks about what formation the Jews traveled in and camped, then talked about the tasks and responsibilities of various people and groups. There is almost no content here at all. The lesson is that protocol is a worthwhile topic. Order is not just so that you find the note under all your papers, rather it is a goal unto itself. Order means living in a disciplined manner. Order shows thought. Its the proper mode of being, besides any benefit it accrues.

An entire parshah is spent on order and protocol, because living correctly is its own goal. It matters…

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Down For The Count

Halacha tells us that Jews may not be counted. So can one participate in a census?

In the Bais Hamikdash, the supervisor counted the Kohanim’s fingers instead of counting them. How was that count conducted? The Kohanim agreed together on a number, lets say 150, and each put in a finger or two. When the counter reached 150, that Kohen won. In this counting the counter never tallied the total amount of Kohanim – it was not relevant – and yet the gemara indicates that this would have been forbidden had they not counted fingers, but rather the Kohanim themselves, even though it was done for a mitzvah!!

It would seem, then, that its not the tally that is problematic, but the counting of each person. If one wishes to see if there is a minyan and glances about to see if there is ten, that would be okay, for he has not numbered each one. So a census where each family notifies the census taker how many are there in the family is no more than a tally, and would therefor be ok. Ask your local orthodox rabbi!

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Making Groups

What were the degalim about, and what did they represent? Why were they necessary, what did they function for?

Perhaps the case is that great masses of people are unmanageable. Moshe would command to travel, and while some people would be moving in five minutes, others would only start an hour later, and yet others would get trampled to death still sleeping in their beds. There needed to be a system for travelling and moving – coming to the Mishkan, meeting with Moshe and so on. That system was the degalim. The mass of the nation was divided into four cohorts, then further divided into shvatim within that group, with one shevet taking the lead. This was workable, and prevented bedlam. Divide and conquer.