When the spies brought back their dismal report, one of the things they said to disparage the land was ארץ אכלת יושביה הוא, it's a land that devours its inhabitants.
Rashi quotes the gemara in Sota that relates Hashem's comment on that. Hashem said, I intended for their good & they intended for bad. I made it that wherever the spies went they found the inhabitants busy burying their dead so that they would be distracted with mourning & pay no attention to the spies. They on the other hand used this against the land saying it's a land that devours its inhabitants.
You can ask that since all they saw was death around them, what were they to think? Why is this held against them?
Answers הגר"י קניבסקי that if they would have stopped & thought for a minute, they would have realized it was all for them; Hashem was manipulating events to give them cover. Had they realized that, it could have inspired them to look for the good. Instead, they paid no attention to the fact that had this been a normal everyday occurrence, the whole town wouldn't have been busy with the burials like they were now. When something happens all the time, no matter how bad, people get used to it. If it were indeed a common occurrence, just the families would have been taking care of their dead not the whole town. Obviously this was orchestrated for them, however, unfortunately their mindset was to see only the bad.
Another one of the things they said to disparage the land was about the size of the people that lived there. They said that they were giants, ונהי בעינינו כחגבים וכן היינו בעיניהם, we were like grasshoppers in our eyes, and so we were in their eyes.
The ילקוט relates what Hashem said regarding that statement; "it's enough that you're like grasshoppers in your own eyes, however who told you that in their eyes you weren't like angels?"
This, says the Chafetz Chaim, is what happens when a person loses faith & doesn't feel like he has any self worth. Even if others would view him as an "angel" he who sees himself as a "grasshopper" will think that others view him like that as well & will project that lowliness, causing others to see him that way as well. People tend to perceive us as we perceive ourselves.
There's a story told about a tightrope walker who came to the city of Krasna & bragged that he could cross the river on a tightrope. He agreed to perform for the townspeople for one hundred ruble. Almost the whole town came to watch, including the Rabbi, רב חיים. The people gazed open mouthed at the amazing feat. Never had they seen such skill & fearlessness. ר' חיים also watched but seemed absorbed in his own thoughts. Afterwards his disciples came to him & asked, what where you thinking about while the acrobat was walking the tightrope? You looked lost in thought.
He replied, as I was watching him I thought to myself, here is a man who is willing to risk his life for one hundred ruble, but as important as the hundred ruble is to him he wasn't thinking about it as he crossed the river for had he stopped concentrating even for one second he would have ended up in the water. We have to learn from this man. Just as he was able to concentrate all his mental & physical powers for money, how much more so should we focus our energy & talents on Hashem.
This shows us how focused one has to be on the good. We must channel all our energy & thoughts to see that whatever Hashem is doing for us, its only for our benefit!
Friday, May 31, 2013
Friday, May 24, 2013
Beha’aloscha
As the Jews were going about their travels, Hashem commands Moshe to make trumpets, עשה לך שתי חצוצרת כסף , make for yourself two silver trumpets. Rashi says the words עשה לך mean that they were made by Moshe only for Moshe and no one else was allowed to use them.
Why were the trumpets different than any other vessel in the Mishkan which were used by later generations as well, not just Moshe's?
Reb Yechezkel Abramsky says this teaches us how to transmit the Torah to future generations. We can't use the same methods in every generation to teach the Torah; as the times change, we have to change the way we teach the Torah. While the message of the Torah is the same, the vehicle we use to teach must be new, for just as the blasts of the trumpets will always be the same, the trumpets themselves must be new.
One of the functions of the trumpets was to call the people together. If both trumpets sounded one long blast, everyone was to gather at the Ohel Moed. If only one trumpet was used for the long blast, then only the leaders were to come. Reb Shimon Alter asks, why would we need the trumpets to call together the twelve heads of the tribes; couldn't we just call them by name since it was only twelve people?
The gemara in Sanhedrin relates a conversation between Hashem and Yiravam ben Nivat during which Hashem told Yeravam " I , you and Dovid ben Yishay will stroll together in the garden.” Yeravem then asked, “who will go first, I or Dovid?” When Hashem answered Dovid, Yiravam said, “forget it I'm not interested.”
Reb Chaim Shmulevitz asks why did he have to ask who was first; Hashem had said straight out it would be I, you & Dovid. He was originally first; why did he have to ask?? He answers that the pursuit of honor is so strong that he had to hear again that he was first & no matter how much honor he got, if he wasn't first it was all worthless.
This is why, says Reb Shmuel Alter, there had to be a trumpet blast even just to call the twelve leaders. Had they called them out by name whoever got called later might be envious of those called earlier. To avoid any feelings of jealousy, they were all called simultaneously by one long blast.
Reb Aryeh Levin was once walking with his grandson, and he asked the boy the following question: "Is it better to be a 'hater of falsehood' or a 'lover of truth'? His grandson did not know how to respond, so Reb Aryeh answered: "To be a lover of truth is a higher level. Someone who hates falsehood will see the falsehood that exists in every person, and he will come to despise them or even hate them, G-d forbid. A lover of truth, however, will see the truth in every person, and he will come to honor them and even love them
The key to Torah is unity; as it says when we received the Torah כאיש אחד בלב אחד .The major obstacle to unity is jealousy. If we truly love someone we will not be jealous of them; parents are not jealous of their child's success. If we can remove jealousy from our hearts & not say or do things that will engender feelings of jealousy in other people, we will be able to transmit the Torah in its purest sense!
Why were the trumpets different than any other vessel in the Mishkan which were used by later generations as well, not just Moshe's?
Reb Yechezkel Abramsky says this teaches us how to transmit the Torah to future generations. We can't use the same methods in every generation to teach the Torah; as the times change, we have to change the way we teach the Torah. While the message of the Torah is the same, the vehicle we use to teach must be new, for just as the blasts of the trumpets will always be the same, the trumpets themselves must be new.
One of the functions of the trumpets was to call the people together. If both trumpets sounded one long blast, everyone was to gather at the Ohel Moed. If only one trumpet was used for the long blast, then only the leaders were to come. Reb Shimon Alter asks, why would we need the trumpets to call together the twelve heads of the tribes; couldn't we just call them by name since it was only twelve people?
The gemara in Sanhedrin relates a conversation between Hashem and Yiravam ben Nivat during which Hashem told Yeravam " I , you and Dovid ben Yishay will stroll together in the garden.” Yeravem then asked, “who will go first, I or Dovid?” When Hashem answered Dovid, Yiravam said, “forget it I'm not interested.”
Reb Chaim Shmulevitz asks why did he have to ask who was first; Hashem had said straight out it would be I, you & Dovid. He was originally first; why did he have to ask?? He answers that the pursuit of honor is so strong that he had to hear again that he was first & no matter how much honor he got, if he wasn't first it was all worthless.
This is why, says Reb Shmuel Alter, there had to be a trumpet blast even just to call the twelve leaders. Had they called them out by name whoever got called later might be envious of those called earlier. To avoid any feelings of jealousy, they were all called simultaneously by one long blast.
Reb Aryeh Levin was once walking with his grandson, and he asked the boy the following question: "Is it better to be a 'hater of falsehood' or a 'lover of truth'? His grandson did not know how to respond, so Reb Aryeh answered: "To be a lover of truth is a higher level. Someone who hates falsehood will see the falsehood that exists in every person, and he will come to despise them or even hate them, G-d forbid. A lover of truth, however, will see the truth in every person, and he will come to honor them and even love them
The key to Torah is unity; as it says when we received the Torah כאיש אחד בלב אחד .The major obstacle to unity is jealousy. If we truly love someone we will not be jealous of them; parents are not jealous of their child's success. If we can remove jealousy from our hearts & not say or do things that will engender feelings of jealousy in other people, we will be able to transmit the Torah in its purest sense!
Friday, May 17, 2013
Naso
The subject of the Sota, the unfaithful wife, is one of great significance in teaching us the importance of peace and harmony in the home.
Hashem's name which is never permitted to be erased or treated with disrespect, is now purposely erased in a cup of muddy water and given to the woman to drink.
Why would Hashem command us to specifically erase His name for this? Couldn't He do it in some other way?
There's a fascinating Midrash that relates a story. Reb Meir was speaking one friday night in the Bais Medrish and there was a woman who stayed for the shir. The woman came home afterwards and it was very late and the candles were already out. Her husband asked her, where were you all this time? At Reb Meir's shir she replied. The enraged husband said to her, don't you step foot in this house until you go back there and spit in Reb Meir's face! Having no choice she made her way back to the beis medrish intending to daven.
Meanwhile אליהו הנביא came to Reb Meir and told him, because of you a woman was thrown out of her house and proceeded to tell him the whole story.
Reb Meir then went to the beis medrish and sat outside. As this woman walked by he asked her, do you know how to heal the eye? She answered no to which he said if you spit in my eye seven times it will heal it, so she did. He then told her go back home and tell her husband, you told me to spit in Reb Meir's face once and I did it seven times!
When the students heard what happened they went to Reb Meir and said, rebbi how can you disgrace yourself like that? Had you told us we would have beaten him until he took her back!
Reb Meir answered, is my honor greater than the honor of Hashem Himself? Just as the name of Hashem is erased in order to make peace between husband and wife surely the honor of Meir can be compromised to make peace between husband and wife.
The לב אליהו says the Torah is teaching us that in order to make peace between a man and his wife one must be willing to totally forego his honor and not even take into account בזיון התורה. Just like Hashem who could have found another way to check the Sota chose to have his name erased to show us when it comes to שלום בית we can't worry about our honor, rather do what you have to in order ensure peace.
The sefer אהבת תורה asks, why in the shemoneh esrei does the last brocha in the morning start with שים שלום establish peace, whereas in the evening shemoneh esrei the last brocha starts with שלום רב abundant peace? He answers that during the day when one is occupied with business, peace is necessary. However, to maintain a harmonious home peace is critical. Therefore before we go home at night we ask for abundant peace.
We see how far Reb Meir went for someone else's שלום בית. How much more so should one be willing to go for his own. What can we do to ensure that we will have peace in our homes?
The gemara says that one who davens needs to take three steps back and afterwards says, עשה שלום, the blessing of peace, teaching us that in order to accomplish peace we need to take a few steps back to see things clearly before dealing with issues that arise. If we daven for שלום בית and then take a few steps back when there is a problem we will be able to resist the urge to fight ensuring that we have peace and happiness in our lives!
Hashem's name which is never permitted to be erased or treated with disrespect, is now purposely erased in a cup of muddy water and given to the woman to drink.
Why would Hashem command us to specifically erase His name for this? Couldn't He do it in some other way?
There's a fascinating Midrash that relates a story. Reb Meir was speaking one friday night in the Bais Medrish and there was a woman who stayed for the shir. The woman came home afterwards and it was very late and the candles were already out. Her husband asked her, where were you all this time? At Reb Meir's shir she replied. The enraged husband said to her, don't you step foot in this house until you go back there and spit in Reb Meir's face! Having no choice she made her way back to the beis medrish intending to daven.
Meanwhile אליהו הנביא came to Reb Meir and told him, because of you a woman was thrown out of her house and proceeded to tell him the whole story.
Reb Meir then went to the beis medrish and sat outside. As this woman walked by he asked her, do you know how to heal the eye? She answered no to which he said if you spit in my eye seven times it will heal it, so she did. He then told her go back home and tell her husband, you told me to spit in Reb Meir's face once and I did it seven times!
When the students heard what happened they went to Reb Meir and said, rebbi how can you disgrace yourself like that? Had you told us we would have beaten him until he took her back!
Reb Meir answered, is my honor greater than the honor of Hashem Himself? Just as the name of Hashem is erased in order to make peace between husband and wife surely the honor of Meir can be compromised to make peace between husband and wife.
The לב אליהו says the Torah is teaching us that in order to make peace between a man and his wife one must be willing to totally forego his honor and not even take into account בזיון התורה. Just like Hashem who could have found another way to check the Sota chose to have his name erased to show us when it comes to שלום בית we can't worry about our honor, rather do what you have to in order ensure peace.
The sefer אהבת תורה asks, why in the shemoneh esrei does the last brocha in the morning start with שים שלום establish peace, whereas in the evening shemoneh esrei the last brocha starts with שלום רב abundant peace? He answers that during the day when one is occupied with business, peace is necessary. However, to maintain a harmonious home peace is critical. Therefore before we go home at night we ask for abundant peace.
We see how far Reb Meir went for someone else's שלום בית. How much more so should one be willing to go for his own. What can we do to ensure that we will have peace in our homes?
The gemara says that one who davens needs to take three steps back and afterwards says, עשה שלום, the blessing of peace, teaching us that in order to accomplish peace we need to take a few steps back to see things clearly before dealing with issues that arise. If we daven for שלום בית and then take a few steps back when there is a problem we will be able to resist the urge to fight ensuring that we have peace and happiness in our lives!
Friday, May 10, 2013
Bamidbar
The gemara in Sanhedrin states אמר רב המנונא: אין תחילת דינו של אדם אלא על דברי תורה , Rav Hamnuna says the initial judgment of a person is in regard to Torah study.
Tosafos asks that there's an opposing gemara in Shabbos that says בשעה שמכניסים את אדם לדין שאלה ראשונה שואלים אותו נשאת ונתת באמונה , at the time a person is brought into judgment, the first question is did you conduct your business honestly.
Tosafos answers that by the questions one is asked first about business. However, when it comes time for punishment, one is punished first for neglecting Torah study and then for dishonesty in business.
I understand how Torah study, which is the foundation of our religion, should be the first question, but why does how we conduct ourselves in business warrant being the first question?
Our parsha begins וידבר ה' אל משה במדבר סיני באהל מועד, Hashem spoke to Moshe in Midbar Sinai in the Ohel Moed. The Midrash questions why the Torah tells us that this happened in the מדבר, desert? It answers that one has to make himself hefker, free as a midbar in order to acquire Torah. What does it mean to make oneself like a midbar?
Explains the Rosh, it means to make oneself free to everyone in order to teach them Torah or to free oneself from worldly pursuits in order to study Torah.
The sefer דרכי מוסר explains differently saying that just as one who is lost in the desert is desolate, alone, with no food and drink and at the mercy of the wild animals with no one to help him. He recognizes fully that his only hope, his only way out is to trust in Hashem for He alone has the power to help and get him out of any situation.
So, too, by Torah study one has to view himself as one who is lost in the desert with no one to rely on but Hashem. It is only this way with complete bitachon that one can acquire Torah.
What, asks the אוצרות התורה, does bitachon have to do with learning Torah? Rashi explains that when a person worries about his livelihood, it causes him to forget his learning. Therefore when one doesn't trust that Hashem will take care of his livelihood, he causes himself to forget his learning, never being able to maintain it.
The Chafetz Chaim says it’s similar to a child that goes off to yeshiva for the day and forgot to take his lunch. We know that once the father realizes what happened he will do everything in his power to make sure the boy gets his lunch. So too one who toils in Torah. Hashem will make sure that his needs are taken care of.
So perhaps this is why dealing honestly in business is the first question. If a person has complete faith in Hashem that He will provide for him then he will unquestionably deal honestly and won't worry. He knows Hashem will provide for him enabling him to acquire Torah without any worries. In essence, therefore, it’s really one question: did you deal honestly in business showing that you trust in Hashem enabling you to maximize your time for learning?
As we approach the days of מתן תורה let's take this opportunity to strengthen our trust in Hashem allowing us the freedom to recommit to the study of Torah!
Tosafos asks that there's an opposing gemara in Shabbos that says בשעה שמכניסים את אדם לדין שאלה ראשונה שואלים אותו נשאת ונתת באמונה , at the time a person is brought into judgment, the first question is did you conduct your business honestly.
Tosafos answers that by the questions one is asked first about business. However, when it comes time for punishment, one is punished first for neglecting Torah study and then for dishonesty in business.
I understand how Torah study, which is the foundation of our religion, should be the first question, but why does how we conduct ourselves in business warrant being the first question?
Our parsha begins וידבר ה' אל משה במדבר סיני באהל מועד, Hashem spoke to Moshe in Midbar Sinai in the Ohel Moed. The Midrash questions why the Torah tells us that this happened in the מדבר, desert? It answers that one has to make himself hefker, free as a midbar in order to acquire Torah. What does it mean to make oneself like a midbar?
Explains the Rosh, it means to make oneself free to everyone in order to teach them Torah or to free oneself from worldly pursuits in order to study Torah.
The sefer דרכי מוסר explains differently saying that just as one who is lost in the desert is desolate, alone, with no food and drink and at the mercy of the wild animals with no one to help him. He recognizes fully that his only hope, his only way out is to trust in Hashem for He alone has the power to help and get him out of any situation.
So, too, by Torah study one has to view himself as one who is lost in the desert with no one to rely on but Hashem. It is only this way with complete bitachon that one can acquire Torah.
What, asks the אוצרות התורה, does bitachon have to do with learning Torah? Rashi explains that when a person worries about his livelihood, it causes him to forget his learning. Therefore when one doesn't trust that Hashem will take care of his livelihood, he causes himself to forget his learning, never being able to maintain it.
The Chafetz Chaim says it’s similar to a child that goes off to yeshiva for the day and forgot to take his lunch. We know that once the father realizes what happened he will do everything in his power to make sure the boy gets his lunch. So too one who toils in Torah. Hashem will make sure that his needs are taken care of.
So perhaps this is why dealing honestly in business is the first question. If a person has complete faith in Hashem that He will provide for him then he will unquestionably deal honestly and won't worry. He knows Hashem will provide for him enabling him to acquire Torah without any worries. In essence, therefore, it’s really one question: did you deal honestly in business showing that you trust in Hashem enabling you to maximize your time for learning?
As we approach the days of מתן תורה let's take this opportunity to strengthen our trust in Hashem allowing us the freedom to recommit to the study of Torah!
Friday, May 3, 2013
Behar/Bechukosai
When the Torah forecasts our dismal fate if we find the statutes revolting & don't obey the commandments, the posuk states והתודו את עונם ואת עון אבתם then they will confess their sin and the sin of their fathers. The pesukim then continue describing how Hashem will remember us and forgive our sins.
The אור החיים asks why do we have to also mention the sins of our fathers if we are acknowledging our sins?
He answers that, sometimes seeing that the generations before us sinning excessively without punishment causes us to be more callous in our own actions & refuse to listen to admonishment. So now, when we’re finally acknowledging that we have sinned, we have to recognize as well that we also know that what the generations before us did was wrong so that we could begin to repent.
Confession must recognize what the sin was, in order that the confession should be an advocate for the sinner. When one finally recognizes that he did something wrong & confesses, he halts the anger & enables himself to attain complete forgiveness.
There's a story brought in the ברכי נפשי that was told over by רב מנחם צבי ברלין that happened in ירושלים that shows us the power of confession. At a time of rampant poverty in ירושלים, most of the large families didn't have much meat, except for an occasional Shabbos. However, one family had a distant relative in America who would send them meat for every Shabbos & Yom Tov. One day they got a message that he was coming to ירושלים.
The lady of the house wanted to show some thanks to this man for the years that he was sending them meat for Shabbos & invited him to come join the family for a meal. The day that he was supposed to come arrived so the lady of the house was busy preparing to host their benefactor. She set out all the nicest dishes they had & prepared a feast worthy of their esteemed guest. Hours before he was due to arrive, the table was set with all the finery in preparation for their guest.
Since they had small children, the woman locked the door to the dining room to keep it undisturbed. However, one of the kids just had to see the setup which they almost never saw during those times in ירושלים. He waited until his mother left the house, then broke into the room just to see the ambiance that he had never seen before. After he walked around the table & satisfied his curiosity, he started walking out of the room when his tzitzis became entangled in the tablecloth.
As he walked out, he took the whole tablecloth with him bringing all the dishes crashing to the floor! He just stood there unable to move. His mother, who had just came home, heard the crash, ran into the room & saw what her son had done..... When the son saw her, he dashed out of the house with his mother in hot pursuit in & out of alleys, up & down the streets. Just as she was starting to gain on him, he suddenly stopped, turned around & said mommy, “I sinned, I feel terrible & I guarantee you that I will never do something like that again. Please forgive me!” This mother, who was about to give her son the beating of a lifetime, stopped, reconsidered, went over to him & gave him a hug & kiss.
Anyone, said הגרמ"צ ברלין,who saw this learned firsthand the power of recognizing & admitting one’s sin.
Let us take this to heart, realize when we do something wrong, admit it & fix it so that Hashem will be able to finally redeem us!
The אור החיים asks why do we have to also mention the sins of our fathers if we are acknowledging our sins?
He answers that, sometimes seeing that the generations before us sinning excessively without punishment causes us to be more callous in our own actions & refuse to listen to admonishment. So now, when we’re finally acknowledging that we have sinned, we have to recognize as well that we also know that what the generations before us did was wrong so that we could begin to repent.
Confession must recognize what the sin was, in order that the confession should be an advocate for the sinner. When one finally recognizes that he did something wrong & confesses, he halts the anger & enables himself to attain complete forgiveness.
There's a story brought in the ברכי נפשי that was told over by רב מנחם צבי ברלין that happened in ירושלים that shows us the power of confession. At a time of rampant poverty in ירושלים, most of the large families didn't have much meat, except for an occasional Shabbos. However, one family had a distant relative in America who would send them meat for every Shabbos & Yom Tov. One day they got a message that he was coming to ירושלים.
The lady of the house wanted to show some thanks to this man for the years that he was sending them meat for Shabbos & invited him to come join the family for a meal. The day that he was supposed to come arrived so the lady of the house was busy preparing to host their benefactor. She set out all the nicest dishes they had & prepared a feast worthy of their esteemed guest. Hours before he was due to arrive, the table was set with all the finery in preparation for their guest.
Since they had small children, the woman locked the door to the dining room to keep it undisturbed. However, one of the kids just had to see the setup which they almost never saw during those times in ירושלים. He waited until his mother left the house, then broke into the room just to see the ambiance that he had never seen before. After he walked around the table & satisfied his curiosity, he started walking out of the room when his tzitzis became entangled in the tablecloth.
As he walked out, he took the whole tablecloth with him bringing all the dishes crashing to the floor! He just stood there unable to move. His mother, who had just came home, heard the crash, ran into the room & saw what her son had done..... When the son saw her, he dashed out of the house with his mother in hot pursuit in & out of alleys, up & down the streets. Just as she was starting to gain on him, he suddenly stopped, turned around & said mommy, “I sinned, I feel terrible & I guarantee you that I will never do something like that again. Please forgive me!” This mother, who was about to give her son the beating of a lifetime, stopped, reconsidered, went over to him & gave him a hug & kiss.
Anyone, said הגרמ"צ ברלין,who saw this learned firsthand the power of recognizing & admitting one’s sin.
Let us take this to heart, realize when we do something wrong, admit it & fix it so that Hashem will be able to finally redeem us!
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