1) Ch. 25, v. 11: "Pinchos ben Elozor ben Aharon haKohein" - The Holy Zohar says that Pinchos was so frightened upon entering the room where Zimri was sinning, fearing being killed by Zimri's fellow tribesmen, that his soul left him. Hashem revived him by placing the souls of both Nodov and Avihu into him. When these souls of Kohanim entered him, he became a Kohein. This is alluded to in our verse. Pinchos the son of Elozor and also the son of Aharon, as he was now a reincarnation of Nodov and Avihu, "haKohein," is now a Kohein. What is the connection between Pinchos and his uncles that should bring their souls into him?
2) Ch. 26, v. 59: "Asher yoldoh OSOH l'Levi" - The Daas Z'keinim says Osoh was Levi's wife's name. Why should the Torah point out Levi's wife's name? No other wife of any of the bnei Yaakov is mentioned.
3) Ch. 27, v. 3: “V’hu lo hoyoh ……b’adas Korach” – And he wasn’t …… in the congregation of Korach – How is this germane to their claim?
4) Ch. 27, v. 3: "Ovinu meis bamidbor v'hu lo hoyoh ...... ba'adas Korach u'vonim lo hoyu lo" - The information given by the daughters of Tzelofchod seems to not be orderly. Seemingly, it should have said that their father died and had no sons, and only afterwards mention that he was not part of the Korach uprising.
5) Ch. 27, v. 15: "Va'y'da'beir Moshe el Hashem LEIMORE" - This is one of 4 places where the Torah uses the word "leimore" when Moshe spoke to Hashem. Rashi on Bmidbar 12:13 brings in the name of Rabbi Elozor ben Azarioh that in these four places Moshe asked Hashem for a response.
1) Shmos 6:12 - Moshe asked Hashem if He will personally redeem the bnei Yisroel from Egypt.
2) Bmidbar 12:13 - Moshe asked Hashem if He will cure Miriam.
3) Our verse 27:15 - Moshe asked Hashem if He would appoint a new leader after Moshe's demise.
4) Dvorim 3:23 - Moshe asked Hashem if He would permit Moshe to enter Eretz Yisroel.
Why wasn't a fifth place mentioned? Shmos 17:4 says, "Va'yitzak Moshe el Hashem LEIMORE, 'Mah e'esseh lo'om ha'zeh.'"
we are introduced in this parsha to the daughters of Tzlafchad, who in the most assertive, yet modest way, made sure their father's inheritance was assured, to tell over two vignettes about some very strong, noble Jewish women. The stories are found in the sefer of Yisrael Speigel.
The wife of a great Rav, we'll call her Leah, was approached by her husband with a very peculiar request. He wanted her, whenever they were out in public together, to treat him badly and denigrate him for all to see. Of course the very idea of disrespecting this man for whom she in fact had the utmost respect, even privately, was abhorrent to her. He however, badgered her day after day, until she was actually prepared to be a dutiful wife and accede to his wish, but for one final hitch - from where would she muster the fortitude to live with this new reputation of being an abusive, irreverent, even impious woman. The Rav gave her the courage, and clarified his rationale, by telling her the following tale.
The great and famous R' Yechezkel Landau, aka "Nodeh B'Yehuda" (1713 - 1793), had a wonderful daughter whom he married off to a young man who would turn out to be the brilliant and extremely pious R' Yosef, the Rav of Posen. It was well known that the "Nodeh B'Yehuda" was very fond and proud of his son-in-law, and even praised him profusely when mentioning him in some of his responsa. That only made the following phenomenon more bizarre. Not long after the young couple married, and R' Yosef was already confidently ensconced as rabbi of the city of Posen, visitors to their home, and even at other public venues, couldn't help but notice, and be taken aback by the behavior of the young rebbetzin. Any time R' Yosef was asked a question of any kind, or was being honored in any way, his wife would interject with the most derisive and humiliating comments about her husband. She would say unsolicited, disgusting things like, " Why are you asking Him questions - he is a buffoon, an 'empty suit' who is bereft of a single good character trait - a useless phoney !" R' Yosef never answered back and never complained. The people of the community felt great sympathy for their young, brilliant Rav, who 'nebech' had to put up with such a wretched shrew. They were also completely baffled at how the daughter of such an illustrious and pious father, could behave in such a way. This went on for years until suddenly, at a relatively early age, R' Yosef passed away.
The coffin was at the front of the shul and a huge crowd gathered for the funeral of their beloved Rav. Suddenly, the widow, the quite despised rebbetzin, approached the community leaders. A rather heated conversation ensued. She wanted to eulogize her husband. They were mystified as to why this consistently hate-filled, scorn-spewing 'wife', would even want to speak, but she remained adamant about exercising her right to say a few words. When she reached the podium, the silence in the shul was palpable. Many in the room were justifiably worried that she would erupt, even at that solemn and mournful moment, with more contempt and mockery.
She stood there trying to maintain her composure. She gazed out at the congregation as she wiped tears from her cheeks. Then she turned her eyes to the coffin and moaned, " Oy, Reb Yosef Hatzadik - truly you were R' Yosef Hatzadik. If I regret anything, it is that I was not able to show my appreciation and reverence for your righteousness and holiness. Were it not for the vow which you made me take, I would have sung your praises all day. But you, my dear husband, while you used your G-D-given gifts to the maximum good, feared those gifts and their often-accompanying feelings of pride and haughtiness. You begged me to swear that I would do my best to malign and humiliate you in public, so that you would never think too highly of yourself. Yes, I disguised my whole public persona for you - to be a good and loyal wife, but now that you're gone, let me state here and now that there is in fact no one more than myself, who knows what a truly great and righteous man you were."
When she turned to her seat, the crowd was agape. Almost everyone in the room was bawling, not only at the revelation of their late Rav's modesty and humility, but out of feelings of shame for the way they, for decades, thought of their rebbetzin. Then, miraculously, the image of Rav Yosef appeared at the front of the shul and turning to the widow, nodded his head in acknowledgment of her love, devotion and goodness.
Leah acquiesced. Her husband gave her a hand-written, signed note stating that her negative treatment of him was at his insistence and that she was in fact a wonderful wife and person. She outlived her husband and although she did tell her story to R' Sholom Shvadron ZT"L, she refused to show him the note and beseeched him to never disclose her secret during her lifetime. She chose to allow her reputation to remain sullied and to keep her mitzvah of being "a good wife", private - between herself, her husband and Hashem.
I'll be brief with the other story. The Kalever Rebbe told it over from an eyewitness who was part of a small clandestine group of trusted Jews, who were charged with insuring that there was always a minyan in attendance at every "bris". In those early years of communism in Russia being caught having, giving or even attending a bris could lead to a series of catastrophic consequences - investigations, loss of employment, trumped-up charges leading to Siberian prisons or even death sentences. A bris could only take place at the right time, the right place and with trustworthy people only, in attendance.
This 'minyan' group was once invited to be present at the bris of a young couple's eldest son. They met the young father who escorted them through a labyrinth of alleyways and courtyards until they finally reached a brightly lit basement room. The tables were prepared with all kinds of delicious delicacies and the spirit was festive. A rather large infant was brought in and the bris was completed without a hitch. As wishes of 'mazal tov' were being conveyed, the baby was handed to the mother. Suddenly a loud thump was heard and all heads turned her way. She had collapsed ! B"H the child was unhurt and they were able to revive the mother. When asked why she had fainted, she explained. " Our son is already over a year old. My husband and I waited anxiously and longingly for the moment when we could finally bring our little one into the covenant of Avrohom Aveenu. Although I hugged and tended to every need of our son all this time, I had long ago decided that I would not kiss my baby until he was a full-fledged Jew. A hundred times a day, I had to pull myself away from kissing him to remain true to my commitment. At long last, we merited bringing him into the covenant and they handed me my perfect little Jewish boy. I immediately kissed him. All of those kisses that I wanted to give him during all of those months, but couldn't, were combined in that small, gentle kiss. I can tell you now, that the love and emotional connection of a mother to her child can be so strong that it could make her lose consciousness. Boruch Hashem ! "
If there is any inspiration gotten from these stories, let it be dedicated "L'iluy Nishmas" (to the elevation of the soul) of little Leiby Kletzky A"H. May his parents ultimately find consolation amongst the other Jewish mourners of Zion and Yerushalayim.
1) Ch. 22, v. 2: "Va'yar Bolok" – And Bolok saw – Did he actually see, or did he hear what Yisroel did to the Emorites?
2) Ch. 22, v. 3: "Va'yogor Moav" – And Moav trembled – Why was Moav afraid of the bnei Yisroel? Weren't the bnei Yisroel commanded to not wage war with Moav, "al totzar es Moav" (Dvorim 2:9)? As well, why does our verse only introduce Bolok by name, without mentioning that he was the king of Moav, and even when telling us this new information later, in verse 4, why does the verse state that he was the king of Moav "at that time?"
3) Ch. 23, v. 23: "Ki lo nachash b'Yaakov v'lo kessem b'Yisroel" – Because there is no sooth saying in Yaakov and no occult act in Yisroel – What is "nachash" and what is “kessem?”
4) Ch. 23, v. 24: "K'lovi…… v'chaari" – As a lion – What is the difference between an "ari" and a "lovi?"
5) Ch. 24, v. 23: "Oy mi yichyeh misumo Keil" – Woe who will survive from His placing Keil – When translated literally, these words are difficult to comprehend.
1) Ch. 19, v. 2: "Zose chukas haTorah asher tzivoh Hashem leimore" – This is the statute of the Torah that Hashem commanded so saying – We have a dictum that once the Beis Hamikdosh is no longer existent whoever toils in the study of the laws of the sacrifices is considered as if he has actually brought those sacrifices and they afford him the appeasement/atonement the sacrifice provides (gemara M'nochos 110a). If so, why don’t we say the same with the purification process created by the red heifer?
2) Ch. 20, v. 8: "Kach es HAma'teh" - The word "ma'teh" is preceded by a definitive Hei, "THE staff." Which "known" staff is this?
3) Ch. 20, v. 10: "Shimu noh hamorim" – The rebellious ones please hear – Rashi says that this word is sourced in the Greek language to mean “fools.” Obviously it has the simple meaning of "teachers." Rashi combines both and says that Moshe rebuked them, saying that they were fools who attempt to teach their teachers. If this word has a straightforward meaning in Loshon Hakodesh, why is there a need to also give it another level of meaning in a foreign language?
4) Ch. 20, v. 26: "V'hafsheit es Aharon" – And undress Aharon – This would take place on Hor Hohor, removed from the Mishkon campus. How was he permitted to wear his priestly attire there, as it contains shatnez, which is only permitted when doing a priestly service?
5) Ch. 21, v. 3: "Va'yi'tein es haCanaani va'yacha'reim es'hem" – And He gave over the Canaanites and he devastated them – The verse does not tell us into whose hands the Canaanites were given. Who vanquished them?
1) Ch. 16, v. 1: "Va'yikach Korach" - The M.R. 18:3 says that Korach came to Moshe with the following question: "You have taught us that one needs a mezuzoh on the door posts of his home. If the home is filled with Torah Scrolls, does the door post still require a mezuzoh?" Moshe responded in the affirmative. At this point Korach retorted, "If a Torah Scroll which contains 275 parshios does not exempt the home from a mezuzoh, how can a mezuzoh which contains but ONE PARSHA satisfy this requirement?" We can easily see a parallel to his complaint that since the whole nation is holy, why is there a need for a leader.
What is most interesting to note is that the medrash quotes Korach as saying that a mezuzoh contains but ONE PARSHA. The Medrash Tanchuma and the Yalkut Shimoni both have a text which reads "TWO PARSHIOS," and the RSha"Sh adjusts the text in the M.R. to conform with these two medroshim. However, the original text found in all printings of the M.R. is "ONE PARSHA." I’m sure than you’ve seen a mezuzah script and noticed that there are two paragraphs. How are we to explain this medrash?
2) Ch. 16, v. 1: "Va'yikach Korach" – When did this uprising take place in relation to other desert incidents?
3) Ch. 16, v. 22: "Ho’ish echod yecheto v'al kol ho'eidoh tiktzofe" – Can it be that one person will sin and You will be angered on the whole congregation – Ramban cites Rabbeinu Chananeil who explains that Moshe said these words because he misunderstood Hashem, thinking that “the whole congregation” meant the whole Jewish nation, and Hashem responded to him that “kol ho’eidoh” only referred to the cohorts of Korach. The Raamban resoundingly disagrees with this interpretation because it is incomprehensible to say that Moshe, who received such clear messages of prophecy from Hashem, would misunderstand. He therefore explains these words differently. How can we answer the Ramban’s question and have a good understanding of Rabbeinu Chananeil’s position?
4) Ch. 17, v. 5: "V'lo yi'h'yeh ch'Korach v'chaadoso" – And - he shall not/there will not - be as Korach and his group – Which of these two translations is correct? Is this an exhortation or a statement of fact?
5) Ch. 17, v. 7: "Va'y'hi b'hiko'heil ho'eidoh al Moshe v'al Aharon" – And is was when all the group assembled upon Moshe and Aharon – Targum Yonoson ben Uziel writes that they assembled to kill Moshe and Aharon. How does he derive this from the words of our verse? We similarly find "va'yikohalu al Moshe v'al Aharon" in Bmidbar 20:2 and Targum Yonoson ben Uziel does not write the same there.
1) Ch. 13, v. 3: "Roshei bnei Yisroel heimoh" – What meaning can be put into these words besides the simple meaning that they were tribal heads?
2) Ch. 15, v. 32: "Eitzim" – Wood – Tosfos on the gemara B.B. 119b d.h. "afilu" brings in the name of the medrash that Tz'lofchod, the Shabbos desecrator, had a noble intention. Is there any indication for this in the words of the verses describing this incident?
3) Ch. 15, v. 34: "Va'yanichu oso bamishmor" - The Ram"o in O.Ch. #339:4 says that we may not incarcerate a person on Shabbos Kodesh. We see from our verse that the Shabbos transgressor was incarcerated on Shabbos.
4) Ch. 15, v. 37-41: PARSHAS TZITZIS - The Daas Z'keinim and the Rosh both cite a medrash that asks why the parsha of tzitzis is placed immediately after the parsha of Tzelofchod. The medrash relates that Moshe said to Hashem, "You have given the bnei Yisroel a mitzvoh of wearing tefillin. It serves as a reminder to fulfill all of the Torah's mitzvos, as is written, "l'maan ti'h'yeh Toras Hashem b'fichoh" (Shmos 13:9). However, You have forbidden wearing tefillin on Shabbos (gemara M'nochos 36b). Had Tzelofchod been allowed to wear tefillin on Shabbos he would have remembered to not desecrate it." Hashem responded that He would now give a new mitzvoh of wearing tzitzis which would be a constant reminder to fulfill all the Torah's mitzvos, as is written, "u'r'i'sem oso u'z'chartem es kol mitzvos Hashem" (15:39). This mitzvoh would apply to Shabbos as well. Why isn’t Shabbos alone a sufficient reminder to do all of Hashem's mitzvos? It is called a sign, just as tefillin are.
5) Ch. 15, v. 39: "V'ho'yoh lochem l'tzitzis" - The Ibn Ezra writes that it is more important for a person to wear tzitzis when he is not praying than during prayers. The tzitzis remind a person of all the mitzvos of the Torah, "u'r'i'sem oso u'z'chartem es kol mitzvos Hashem," and during prayer it is very unlikely for a person to sin. However, when he goes about his daily activities there is a much greater likelihood that he will sin, so he should wear his tzitzis all day. Why does the Ibn Ezra wait until the third mention of tzitzis to make this comment and is there any indication for his comment in the verses themselves?
1) Ch. 9, v. 21: "V'naaloh he'onon v'nosso'u" - In 10:5 the verse says "Us'ka'tem tru'oh v'nossu." Do they travel by virtue of the trumpet signals or the movement of the clouds of glory?
2) Ch. 11, v. 5: "Zocharnu es haDOGOH" – What is "dog" and what is "dogoh?"
3) Ch. 11, v. 22: "Kol d'gei ha'yom yei'o'seif" - We find that the bnei Yisroel demanded of Moshe to supply them with meat. Yet we see that Moshe mentioned to Hashem that if there were a possibility to amass the fish of the sea, then the bnei Yisroel's demand would be met. The Mogein Avrohom and the Machatzis Ha'shekel on O.Ch. #249 (s.k. 6) both say that one should make sure to serve meat at a meal celebrating a bris miloh. MVRHRH"G Rabbi Yaakov Kamenecki zt"l said that if one were to serve fish instead, he would also be considered as having served meat. A proof for this is that we find that the bnei Yisroel demanded meat and Moshe said that by serving them fish their demand would be fulfilled. We see that fish is also considered meat.
Shulchan Oruch Y.D. 13:1 rules that fish require no ritual slaughtering, shechitoh. This is derived from our verse which says that if bnei Yisroel were to receive meat it would require shechitoh, "Hatzone u'vokor YISHOCHEIT lo'hem." However, by fish it says "yei'o'seif," that they only require gathering.
Besides the obvious prohibition to not consume non-kosher fish, as detailed in parshios Shmini and R'ei, are there any circumstances where kosher fish may not be eaten?
4) Ch. 12, v. 8: "Peh el peh ada'beir BO" – The verse should have said "ada'beir LO."
5) Ch. 12, v. 10: "V’hi'nei Miryom m'tzoraas" – And behold Miriam is afflicted with tzoraas – Aharon was a partner in this wrongdoing. Was he also afflicted as was Miriam?
"HaShem, our G-d, how mighty is Your Name over all the earth; You place Your glory upon the heavens."
The royal ministers were traveling to the palace with the glorious crown that was commissioned for the coronation of the new king. The elegant crown sparkled with gold and diamonds. As they approached the city gates, the ministers came upon some peasants who were plowing a field.
The ministers showed the crown to the peasants, who were amazed by the beauty of the crown. Then one of the ministers asked the peasants if they would trade their plow for the crown.
"The crown is beautiful but if we traded away our plows we would be unable to farm the land," claimed one of the peasants.
"You are not thinking clearly," said the minister. "If you possessed this crown you could sell it for millions of dollars. You could buy these fields and hire your own workers!"
The crown in the story represents the invaluable Torah. It is worth it for us "to trade some of our time" during the day for the precious gift of Torah study. The holiness, light, and eternal benefit that we receive from the Torah is worth far more than all the gold and gems in the world.
Even the angels desire the Torah, and proclaim, "You place Your glory upon the heavens." For the words of Torah are set like radiant diamonds on HaShem's Crown. Through the words of Torah HaShem created heaven and earth. May we embrace the Torah and connect to LIFE, itself.
[Based on the parables of the Chofetz Chaim]
TODAY: Set aside a daily period to engage in the precious study of the holy Torah.
The Midrash relates that one Friday night a certain woman attended a public lecture given by Rebe Meir. By the time she returned home her candles were extinguished. "Where have you been?" her husband demanded. She replied that she had been to the class of Rebe Meir. "You are not permitted to enter my house until you spit in the face of Rebe Meir," insisted her foolish husband.
Elijah the Prophet informed Rebe Meir that the woman was banned from her house. Rebe Meir went to synagogue. When the woman came to pray, Rebe Meir made himself yawn. He told the women that he was suffering from an ailment that could be cured if she would spit in his eye seven times. After she reluctantly complied, he told her, "Go tell your husband, 'You told me to spit once, whereas, I spit seven times."
Rebe Meir's students were appalled, "Rebe, the honor of the Torah has been disgraced. If you would have given the word, we would have forced him to take his wife back."
Rebe Meir responded, "The honor of Rebe Meir should not exceed the honor of Hashem. If Hashem allows his Holy name to be dissolved in the waters of the Sota (Bamidbar 5:23) - in order to make peace between husband and wife - all the more so should I lower my honor in order to make peace between husband and wife."
Although there was an alternative solution (as the students suggested) Rav Meir preferred to solve the problem by degrading himself. Rav Meir reasoned that the Sota procedure did not necessarily require the erasure of the Divine name. Rather, Hashem chose that method because - in His boundless compassion - He is willing to disgrace Himself in order to bring peace between husband and wife. Yet, if peace could have been achieved without disgrace - why did Hashem command us to erase His name?
When someone loves something, he does not delegate it to others to perform on his behalf. Rather, he himself pursues it. Hashem's love of peace is the reason that He chooses that His name be dissolved in order to make peace. May, we learn, as Rebe Meir did, to cherish peace so dearly - that we are even ready to make great sacrifices for the sake of peace.
[Based on Lev Eliyahu, Rav Elya Lopian]
1) Ch. 5, v. 14: "V'hee nitmo'oh …… v'hee lo nitmo'oh" – Either she was defiled …… or she was not defiled – Why doesn't the verse simply say "v'lo noda im nitmo'oh,"– and it was not known if she was defiled?
2) Ch. 6, v. 5: "Kodosh yi'h'yeh" – He shall be holy – What level of sanctity does the nozir have?
3) Ch. 6, v. 5: "Ga'deil pera sar rosho" - We see that the nozir is not only prohibited to cut his hair, but that it is holy as well. What symbolic or ideological message is there in specifically having the hair holy?
4) Ch. 6, v. 7: "U'l'achoso" - The Torah gives us a list of relatives to whom the nozir may not defile himself. The mention of each additional relative teaches us that even when there is a more pressing need to avoid involvement with a burial, it is only for a person who has others to bury him that the nozir must remain "tohor," undefiled. However, for a dead person who has no one else to bury him, a "meis mitzvoh," he must defile himself (gemara Nozir 48b). "U'l'achoso" teaches us that he must defile himself to a "meis mitzvoh" even if he is a nozir who is on his way to perform a circumcision on his own son and also on the way to sacrifice his Paschal lamb.
On a simple level we might say that adding to the sanctity of being a nozir our Rabbis add on multiple other mitzvoh responsibilities that are pushed aside if he becomes defiled by virtue of the need to extrapolate something from the extra mention of relatives. However, here there is an allusion in the word “la’achoso” for circumcision and for "korban Pesach." What is it?
5) Ch. 7, v. 84: "ZOSE CHANUKAs hamizbei'ach b'yom himoshach oso." – This is the dedication of the altar on the day of its anointing – We call the last day of Chanukah "zose Chanukah," and the common understanding of this is because we read these words on the eighth day of Chanukah. This seems to be a very flimsy reason, as we don’t call other dates by some words that are read from the Torah on that day.
1) Ch. 2, v. 3: "Keidmoh mizrochoh" – To the east – How do you explain the double expression of east?
2) Ch. 2, v. 9: "Rishonoh yiso'u" – They should travel first – Why did the tribes of Yehudoh, Yisochor, and Z’vulun merit being at the head of the nation?
3) Ch. 3, v. 1: "V'ei'leh toldos Aharon u'Moshe" – And these are the offspring of Aharon and Moshe – The M.R. explains why Aharon is mentioned here ahead of Moshe. When Moshe and Aharon were involved with the census they also asked for the family lineage. People chided Aharon, "Before you ask for our lineage look at the lineage of the offspring of your son Elozor, who married the daughter of Puti'eil." Standing up for Aharon's honour, Hashem mentioned him ahead of Moshe in our chapter of the Levites offspring.
Why didn’t the people likewise chide Moshe, who did the exact same thing as Elozor, taking Tziporoh the daughter of Puti’eil as his wife? Actually, Moshe was even more open to criticism, as he himself took a daughter of Puti’eil, while it was only Aharon’s son who did so.
4) Ch. 3, v. 9: "Nsunim heimoh lo mei’eis bnei Yisroel" – They are given to him from the bnei Yisroel – Hashem appointed the Levites to serve the Kohanim. If so, if which way are they given by the bnei Yisroel?
5) Ch. 3, v. 26: "V'es mosach pesach hechotzeir …… l'chole avodoso" – And the curtain for the opening of the courtyard …… to all its service – Since our verse is discussing the disassembled Mishkon when traveling, what Mikdosh service is there?
1) Ch. 26, v. 3: "Im b'chukosai tei'leichu" – If you will go in My statutes – The Toras Kohanim says that "walking" in my statutes means toiling in the study of Torah, similar to the command Hashem gave to Avrohom, "Kum his'ha'leich bo'oretz l'orkoh ulrochboh" (Breishis 13:17). What is the comparison of Avrohom's "walking" the length and breadth of the land to "walking" in Hashem's statutes?
2) Ch. 26, v. 9: "Vahakimosi es brisi itchem" – And I will establish My covenant with you – Rashi writes, "bris chadoshoh," – a NEW covenant – as you have nullified the first one. The new one will never be negated. Is Rashi actually saying that the original covenant is no longer in force?
3) Ch. 26, v. 40,41: "V'hisvadu es avo'nom …… b'maalom asher mo'alu vi v'af asher holchu imi b'keri, Af ani eileich imom b'keri" – And they will confess their sin …… in their inequity that they have misbehaved against Me and also that they have to Me with happenstance, I will also respond in kind and act with happenstance – Since these people are confessing their sin, why does Hashem respond so negatively?
4) Ch. 26, v. 42: "V'zocharti brisi Yaakov" – And I will remember My covenant with Yaakov – This verse, one of comfort, seems totally out of place in the middle of this lengthy admonishment.
5) Ch. 27, v. 5: "V'im mi'ben cho'meish shonim v'ad ben esrim shonoh" – If he is between five and twenty years old – A) From the ages of twenty to sixty years (verses 3 and 4), and from one month to five years (verse 6), the ratio of redemption of male to female is 5 to 3. Above the age of 60 (verse 7) the gap closes, with a 3 to 2 ratio. Why? B) The ratio between male and female between the ages of 5 years and 20 years, is a 2 to 1 ratio. Why is a male so highly assessed during these years?
The Ramchal tells us that HaShem is the infinite and absolute Good. The essence of good is to bestow eternal joy upon others. In this light, HaShem created the universe in order to bestow the Highest Good upon his creations.
Therefore, HaShem wants us to study Torah and perform Mitzvoth, i.e., "If you will follow My statutes." It is as if HaShem tells B'nei Yisrael, "If only you would fulfill the Torah, I will bestow upon you all the treasures from My abundant storehouse of blessings."
The eternal joy that HaShem grants us as a reward for the Mitzvoth is not really proportional to our deeds. We perform the Mitzvoth because they are "the Divine rules." HaShem rewards us with an eternal place in Gan Eden because He is Good. His intention in creation is to reveal His light and holiness upon us. He just asks us to do the Mitzvoth so that we can merit being in His splendorous presence.
Since, He desires to grant us the great pleasure of the Shechinah the revelations of the Divine Presence, He urges us to engage in Torah study. Therefore, the blessings of reward that HaShem bestows upon us, is the very fulfillment of HaShem's purpose in the creation of Heaven and earth.
May we engage in Torah study and Mitzvah performance in order to facilitate the fulfillment of HaShem's will. That is, to bestow the ultimate of goodness, light, and joy upon His creations.
[Based on Da'as Chaim of Rabenu Yerucham]
TODAY: Know that HaShem's purpose in creation of the universe is to bestow the ultimate good upon you.
The Ramchal tells us that HaShem is the infinite and absolute Good. The essence of good is to bestow eternal joy upon others. In this light, HaShem created the universe in order to bestow the Highest Good upon his creations.
Therefore, HaShem wants us to study Torah and perform Mitzvoth, i.e., "If you will follow My statutes." It is as if HaShem tells B'nei Yisrael, "If only you would fulfill the Torah, I will bestow upon you all the treasures from My abundant storehouse of blessings."
The eternal joy that HaShem grants us as a reward for the Mitzvoth is not really proportional to our deeds. We perform the Mitzvoth because they are "the Divine rules." HaShem rewards us with an eternal place in Gan Eden because He is Good. His intention in creation is to reveal His light and holiness upon us. He just asks us to do the Mitzvoth so that we can merit being in His splendorous presence.
Since, He desires to grant us the great pleasure of the Shechinah the revelations of the Divine Presence, He urges us to engage in Torah study. Therefore, the blessings of reward that HaShem bestows upon us, is the very fulfillment of HaShem's purpose in the creation of Heaven and earth.
May we engage in Torah study and Mitzvah performance in order to facilitate the fulfillment of HaShem's will. That is, to bestow the ultimate of goodness, light, and joy upon His creations.
[Based on Da'as Chaim of Rabenu Yerucham]
TODAY: Know that HaShem's purpose in creation of the universe is to bestow the ultimate good upon you.
Bechukosai
In this week's parsha we read in the tochacha, "And if you behave with Me "keri" and you refuse to heed Me, I will add another blow upon you" (Bamidbar 26, 21). Rashi tells us that the word "keri" comes from the same root as the word "mikreh" which means casually. The tochacha comes as a result of behaving casually regarding avodas Hashem: sometimes performing the mitzvos while at other times neglecting them.
Rav Wolbe (Shiurei Chumash) cites the Rambam who offers a different explanation for the word "keri." In the beginning of the halachos pertaining to ta'anios, the Rambam writes as follows: "There is a positive commandment to cry out and blow the trumpets at the advent of any trouble that befalls the populace. . . However, if they do not cry out nor blow the trumpets, rather, they say that what has occurred is due to natural circumstances and this calamity has come merely by chance. . . the calamity will lead to other calamities. In regard to this it is written in the Torah, 'And if you behave with Me "keri" and you refuse to heed Me, I will add another blow upon you'." The Rambam understands "keri" to mean coincidentally - by chance. If one perceives all of Divine Providence as coincidence, he is guilty of behaving toward Hashem in a manner of "keri" and the terrible punishment for such behavior is delineated in the subsequent pesukimof the tochacha.
Additionally, we find that tumah - spiritual impurity - is described as "keri." According to Rashi's explanation, the manifestation of spiritual impurity is the casual performance of avodas Hashem. The Rambam adds another dimension to spiritual impurity: failing to notice the hand of Hashem and instead attributing all occurrences to natural causes.
Both explanations are true. Nothing is by chance. Each and every current event has not occurred by chance; they are carefully orchestrated by the Creator Himself. Additionally, our avodas Hashem should not be performed casually - "by chance." We are His servants at all times and our performance of His mitzvos should reflect that - day and night, rain or shine.
[1] Rebe said: Which is the straight path that a person should choose for himself? That which is honorable for him who adopts it, and brings him honor from people.
The focus of this Mishneh is positive character traits. In essence, Rebe teaches the proper approach to good character traits is to walk the middle road. Hence, extremes of either too much or too little, should be avoided in setting one's course in character traits.
For instance, a person should set fixed times for Torah study. At the same time, he must be aware that Torah study does not exempt him from performing acts of kindness. He needs a balanced blend that is comprised both of Torah study and the performance of kindness. If one only studies Torah, and refuses to help others, his relationship to both Torah and kindness is flawed.
The middle path in character traits is honorable for him who adopts it because it engenders a pure heart and awakens a new spirit within him. In other words, adherence to the middle path in character virtues fills one's soul with nobility. One's carefulness to apply the proper trait - in its correct measure - invigorates the human spirit because conducting oneself in a harmonious fashion creates an inner harmony.
And brings him honor from people because the middle path trains him to conduct himself pleasantly with people. For instance, concerning the trait of generosity, one should be neither stingy nor a spendthrift. Rather he should value and protect his money. He should distribute charity intelligently. This involves taking counsel and keeping an organized record of his contributions. If he follows this plan he will have sufficient funds to benefit those causes which are deserving of his support. In this way, he will be honored by people who recognize the structured way he organizes his affairs in order to show consideration to others.
This teaching has illuminated the path that leads both to self-respect, as well as, respect from others. May we walk the middle path so that we feel an inner sense of dignity, and also are dignified in the eyes of others.
[Based on Rabenu Yonah's commentary to Pirkei Avos]
TODAY: Before acting today, ask yourself: Is this an honorable endeavor, and will it bring me honor from others.
PIRKEI AVOS/ETHICS OF THE FATHERS __________________________1:6
6) Yehoshuah ben P'rach'ya said: Make a Rabbi for yourself, acquire a friend for yourself, and give everybody the benefit of the doubt.
There are three spiritual advantages that a friend provides. First, a friend helps one improve the quality of his Torah study. The Talmud (Ta'anis 7a) teaches this idea: "I learned much from my teachers, I learned even more from my friends, and I learned the most from my students."
Second, friends strengthen each other in Mitzvoth observance. Even a friendship where one person is more spiritually inclined than his friend can engender positive results. For instance, let's assume that Shimon is more spiritually advanced than Reuven. Yet, even when Shimon is occasionally tempted to transgress-he will withhold himself because his conduct would have a negative impact on Reuven (i.e., Reuven will think if Shimon does that misdeed, than certainly I can). Instead, Shimon will urge Reuven to strengthen his commitment to Mitzvoth-and in turn- Reuven will see to it that Shimon stays on the proper path. Hence, in a properly structured relationship, good friends will influence each other to spiritual improvement.
The third advantage of friendship is good advice. A person should reveal his secrets to no one but his trusted and proven friend. If he confides in his friend (who sincerely cares for him) concerning all the matters of his life-his friend will give him good counsel-that will illuminate the path to success in his endeavors. Shlomo HaMelech taught (Mishlei 15:22) the importance of taking advice-Thoughts are frustrated when there is no counsel, but through an abundance of counsel they will be established.
Hence, friends are so valuable and indispensable that the Mishnah says acquire a friend, i.e., meaning that it is worth it to befriend him even if you have to spend money or draw him close with gentle words. Once you have established your friendship, do not argue with him if he disagrees with you. No two human beings see all things the same way. Therefore, do not sacrifice your precious friendship over an insignificant issue.
Rebe Akiva said that the essential principle of the Torah is Love your fellow, as you love yourself. If we appreciate the incomparable worth of friends we will see much success, spiritual growth, and happiness in all aspects of our lives.
[Based on the commentary of Rabenu Yonah]
TODAY: Reach out to a friend and strengthen your bond of friendship.
Question of the Week: In Chutz LaAretz, we keep two days of Yom Tov because of the original Sefeika D’Yoma (doubt as to which day Yom Tov really came out) in Chutz LaAretz which was far from Yerushalayim, which remained our Minhag even after we became sure of the actual dates--such as which day is really the 15th of Nissan. This being so, why don’t we keep two counts for Sefira--one beginning on the second night of Pesach as usual, and a second count beginning on the third night of Pesach as the Sefeika D’Yoma of the previous night? It would not, after all, be so complicated at all--with our simply reciting that today is the 20th day of the Omer, pausing a few seconds and saying that today is the 21st day of the Omer. We eat Matzah and Maror, and maintain an entire Seder on the second night of Pesach--can’t we do the same for our precious Sefira count --with the second additional count simply being completed--on the second day of Shavuos instead of the first!
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An Important Source! Many of us are familiar with the words of the Sefer Chovos HaLevavos (Sha’ar HaChniyah, 7) in which he teaches that one who speaks Loshon Hora against another loses his zechusim to that person and inherits that person’s aveiros as well. What are the mekoros, sources for these severe punishments as presented by the Chovos HaLevavos, and reiterated by the Chofetz Chaim in the Sefer Shemiras Halashon? The Sefer Tallelei Oros at the end of Parshas Emor, presents the words of Chazal from which these important teachings are drawn. We refer you there for further depth.
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Special Note One: We received the following from a reader regarding HaRav Soloveitchik’s position on Hallel on Yom Ha’Atzmaut: “I would like to add, since I was there in the shiur on that day in Iyar 1978, that Rav Soloveitchik, zt"l, specifically said that if one chooses to say the chapters of Hallel as Tehillim after Kaddish Shalem, as you describe, he may NOT make a bracha!” Hakhel Note: We intended to convey that, and apologize if that was not clearly expressed.
Special Note Two: Before taking leave of Parshas Emor, we must provide one final dramatic but practical teaching of the Rabbeinu Bachya, derived from the parsha of the mekallel. Rabbeinu Bachya writes that the mekallel did not simply brashly utter Hashem’s name with r’l a curse connected to it--he slowly and surely expressed the Name--with aforethought and intent. If this one time act, teaches Rabbeinu Bachya, was able to shorten, to snuff out, the mekallel’s life by sekila being meted out against him, then IMAGINE, just IMAGINE the arichus yomim, the bracha, that a life long dedication to reciting Hashem’s name slowly and surely when reciting a bracha will bring to each and every one of us. Such is r’l the power of a k’lala for the wrongdoer--and such is the power of a bracha for us--as the zerah beirach Hashem--to learn and apply. Remember: Not fast and gobbled, or even mediocre and unthinking --but Slow and Sure. The difference is, literally, life itself!
Special Note Three: We are now only four weeks from the giving of the Torah in 5771. The following is excerpted from the wonderful work Leading Jews Back by Rabbi Sholom Smith, Shlita, based upon the teachings of HaRav Avraham Pam, Z’tl: “What did Rus see in Naomi that impressed her so much? The Midrash (Rus Rabbah 2:5) gives an explanation: Why was she called Naomi? Because her actions were sweet and pleasant. Rus saw in Naomi what a life devoted to Torah and Avodas Hashem can do for a person. She saw her sterling middos, her nobility of spirit, her warmth and caring personality. That was what attracted Rus and motivated her to give up a life of ease and luxury and “return” to Yiddishkeit as a penniless, widowed convert, forced to live off the charity of others. This is the enormous power a person with a pleasant, warm personality and good middos has on other people. He attracts followers like a magnet and can have great influence on their lives. This is a proven method to bring closer to Yiddishkeit those who are estranged from the heritage of their forefathers. While philosophical discussions and proofs of the existence of a Creator are certainly tools in bringing Ba’alei Teshuvah back to their roots, a critical factor is to show how the ways of Torah are pleasant and all its pathways are peace (Mishlei 3:17). This has the drawing power to influence people to a Torah way of life. Derech Eretz precedes Torah (Vayikra Rabbah 9:3). This concept underlines the vital importance of Torah Jews conducting themselves with the utmost courtesy and respect in their interpersonal relationships. They must not forget that wherever they go--whether in the business or professional world, or as neighbors or friends--they represent the Torah. One does not have to be a Rabbi or kiruv professional to influence others. Every Torah Jew presents an image to those around him which, depending on his conduct, will either bring others closer to Yiddishkeit or, c’v, cause estrangement from it. It is a responsibility that should not be taken lightly. This can be seen by the great influence one woman (Naomi) has on another (Rus), which set into motion the chain of events which led to the founding of Malchus Bais Dovid and planted the seeds of Moshiach.
Hakhel Note: It is no coincidence that the Sefira is a time of growth in Bain Odom LeChaveiro, as a necessary prerequisite to Kabbalas HaTorah. Rabbi Frand’s Hakhel Sefira Shiur this past Sunday on narcissism was an OUTSTANDING review and presentation of how a Torah Jew is to conduct his life both inwardly and outwardly. We urge those who were not present to obtain a copy of the Shiur ( tape or cd), by contacting 718-252-5274. Listening to and applying Rabbi Frand’s great teachings will emanate far beyond this Sefira period--long and far into life!
The Torah in Parashat Ki-Tisa reiterates the command to observe the Shabbat, emphasizing the unique severity of Shabbat desecration, which is considered a capital offense of the highest level and punishable by court execution.
Shabbat is the most frequent of all Jewish holidays. There is a Halachic principle known as "Tadir Ve'she'eno Tadir Tadir Kodem," which means that when we have two Misvot to perform at the same time, we first perform the more frequent Misva. This rule demonstrates that the importance of a more frequent Misva exceeds that of a less frequent Misva. And the logic is clear: the Torah requires us to observe a law more frequently specifically because of its importance. Shabbat, then, is, without question, the most important of the Jewish holidays - even more important than Yom Kippur! - as evidenced by the fact that it is observed each and every week.
In fact, Shabbat is as important as our spouses. If we can consider for a few moments how important our spouses are to us, how vital a role they play in our lives and how much they mean to us, we can get a sense of the centrality of Shabbat observance in Jewish life.
The Zohar comments that at the time of creation, Shabbat, the seventh day, brought a complaint to God, so-to-speak. The other six days of the week each have a pair - Sunday and Monday form a pair, as do Tuesday and Wednesday, and Thursday and Friday. Shabbat is left as "the odd man out." God responded to Shabbat's complaint by explaining that Am Yisrael is its "pair." We are "married" to Shabbat; our relationship to Shabbat is like that of a husband and wife.
This explains a number of intriguing passages in our liturgy and in the Talmud. For example, the Lecha Dodi hymn which we sing in the synagogue on Friday night describes Shabbat as a bride whom we go out to greet. The onset of Shabbat is the "wedding," when we "marry" Shabbat, and we therefore wear our finest clothing and, with singing and festivity, go to greet and welcome the "bride."
The Talmud, in Masechet Kiddushin, discusses the concept of "Shelihut" with regard to marriage, which means that a person can assign a Shaliah (messenger) to betroth a woman on his behalf. If a person assigns somebody else to give a girl in a different city an article of value for the purpose of betrothal, and she accepts it, they are betrothed - even if the bride and groom never met. However, the Gemara says, it is always preferable to perform a Misva - such as the Misva of marriage - personally, rather than through an agent. The Gemara gives as an example of this principle the stories of certain great Rabbis who made Shabbat preparations personally, rather than assigning this task to one of their many servants. Revealingly, the Gemara speaks of Shabbat preparations as an example relevant to the context of betrothal. Indeed, our preparation for Shabbat is like our engagement, when we are busy preparing for the great "wedding" between us and Shabbat.
This also explains why we sing "Eshet Hayil," a chapter in Mishleh extolling the virtues of the "woman of valor," on Friday night. On one level, of course, we sing this chapter to give praise and express our gratitude and admiration for the woman of the house who worked so hard to make a beautiful Shabbat. But in addition, this chapter is sung in honor of the "bride," Shabbat, whom we "marry" on Friday night. For the same reason, the Talmud teaches that two angels escort a person home from the synagogue on Friday night. Kiddushin (betrothal) must be performed in the presence of two witnesses. As we "marry" Shabbat on Friday night, Hashem sends two angels to serve as witnesses to the act of "marriage." And this may also be why we recite Kiddush. Just as the wedding ceremony begins with the recitation of a special Beracha over a cup of wine, we begin Shabbat, too, with this ritual, as Shabbat is also a marriage - a marriage between the Jewish people on Shabbat.
On Shabbat, it is customary to extend to one another the greeting of "Shabbat Shalom." The foundation of marriage is "Shalom," peace and harmony between husband and wife. Therefore, on Shabbat, we wish each other that our "marriage" to Shabbat should be peaceful and serene, just as we want our marriages to be.
What might we learn from this association between Shabbat and marriage?
In marriage, our spouse potentially serves as a source of great blessing, joy and gratification - but only if we ourselves are committed, loyal and devoted spouses. Marriage succeeds when it is a bilateral relationship of mutual sacrifice and unconditional giving. When we sacrifice for our spouses, we receive the great blessings and joy of marriage.
And this is precisely our relationship with Shabbat. In the Lecha Dodi hymn, we describe Shabbat as "Mekor Ha'beracha" - the source of blessing. Shabbat can be a source of blessing and prosperity, but only if we are a committed "spouse." We must be loyal and devoted to Shabbat. If we spend the day sleeping, then we are not investing in the relationship. If we do not study and observe the laws and obligations of Shabbat, then we are not fulfilling our part of the relationship. Just as in marriage, the more we invest in the relationship, the more we will receive from the relationship. Let us, then, make a special effort each week to give Shabbat the attention, care and devotion it deserves, and we will then receive the incomparable blessings, joy and satisfaction that only Shabbat - and marriage - can provide.
The last of the Hashem's thirteen attributes is
"nakeh lo y'nakeh" (Shemos 34, 7). The literal
translation, "And cleanses, He does not cleanse," is
quite obscure, and therefore the Targum adds a few
words to elucidate the pasuk: "And He will cleanse
those who return to the Torah, and He will not cleanse
those who do not return to the Torah."
Rav Wolbe (Alei Shur vol. I pg. 237) notes
that the Targum is introducing a new concept of
teshuva. The prevalent perception of teshuva is not,
"returning to the Torah"; rather returning to Hashem.
The truth is that we also find this idea of returning
to the Torah in Shemoneh Esrei. In the fourth bracha
we ask Hashem, "Return us, our Father, to Your Torah."
Why is the emphasis placed on returning to the Torah,
and not on returning to Hashem?
The answer is that all aveiros are rooted
in a laxity in the area of limud hatorah. Each
individual must decide the exact area in which he was
lax. One's aveiros might be attributed to a disregard
for his fixed times for Torah study or to his learning
without the proper depth. Maybe he could have learned
more but opted to settle for less, or perhaps he
neglected his obligations because he failed to review
what he learned. Perhaps he didn't take the time to
study mussar, or even if he did, maybe he didn't
internalize what he saw in the mussar sefer. Whatever
the case may be, had one not slacked off in his Torah
study, he would not have sinned. Hence, teshuva must
entail returning to the proper study of Torah.
This concept can be applied in a very practical way.
Everyone must study the laws that apply to his daily
life. We all must know the laws of Shabbos and
kashrus. Additionally, the Mishna Berurah writes that
one must study mussar every day. Learning halachos and
mussar arms one with knowledge of what's permissible
and what's forbidden and the ability to keep his
yetzer hara in check. Why not try learning some
hilchos Shabbos by the Shabbos table? Maybe take a
thought from the Mesillas Yesharim and discuss it over
lunch. An investment in Torah is not only a great
mitzvah in and of itself; it is also a means of
facilitating the mitzvah of teshuva.
Important Numbers
