The first paragraph of the Shema is in this week’s Torah portion of Vaeschanan. After declaring how we should love Hashem with all the facets of our being the Torah states, “And these words that I command you today shall be upon your heart” (Devarim 6:6). Rav Dovid Chait SHLIT”A, leaving an indelible impression on me, used to tell us in yeshiva, about this pasuk, that we have to view each day as if we received the Torah today on Har Sinai.
This is based on Rashi regarding the words “That I command you today;” these words shall not be in your eyes like an outdated decree (royal command in written form) which no one takes seriously, but rather like a newly given one, which is read eagerly by all. The Mizrachi, quoting Rashi’s source for the interpretation of this pasuk, in the Sifri, explains the reasoning behind why the pasuk is interpreted in this way: because the mitzvos aren’t just for those who Moshe was talking to on that day, but for every generation. Therefore, “today” must be referring to how fresh it should feel in our eyes. (Click here for Hebrew text.)
But how do we keep this freshness every single day? The reality is that the Torah manuscript is thousands of years old and the oral tradition is equally as ancient, from the time of receiving the Torah at Sinai. Even the fact that they are the blueprints of creation and handbook of mankind, created 2000 years before the creation of the world, which might make it sound more riveting and attractive, yet the psychology of man usually is “gone with the old and in with the new;” so how do we keep it alive and fresh? In fact, I remember visiting a non-observant friend of mine when I was in yeshiva and he asked what I do all day, do I spend the whole day learning how to read from the Torah scroll? I was astonished at the question and explained to him how I spend the whole day plummeting the depths and breadth of the Talmud, for the most part. He couldn’t imagine how anyone would and could spend the day learning Torah, something so old and seemingly outdated and ancient? How do we excite those that don’t see the practicality of a Torah way of life? And how do we instill in ourselves this level of freshness and enthusiasm that we have to look at the Torah as if it was handed to us at Har Sinai each and every day?
The Rashi at the beginning of this pasuk asks, “What is this form of love you are commanded [in the first pasuk, ‘You are to love Hashem, your G-D with all your heart, with all your soul, and with all your possessions’]? He answers, ‘These words [that I command you today etc.’] For in this manner you will be aware of the Holy One Blessed Is He, and you will cling to his ways. The Gur Aryeh, which is the Maharal’s commentary on Rashi explains that Rashi was bothered by what relation the statement “And these word… on your heart” had to do with loving Hashem? Rather, the pasuk is telling us what is the love, in which way should it be expressed towards Hashem. The answer is, “And these words etc.” That through learning words of Torah one recognizes Hashem, His ways which are good, and recognizing His praise, which will bring one to love [Hashem]. (Click here fore Hebrew text.)
With this we can answer our question of how we can keep Torah observance alive and fresh every day. For if one has the attitude that through learning Torah, especially going into the profundity and fine subtleties of its great depth and vastness, in order to bring oneself to appreciate and love Hashem, then he will always be excited to start all over again as if it is new each day. This is because people want to express love. If they would know and understand that this is the means of showing the greatest love for the greatest entity in the world, universe, and beyond, who is a trusted and loving father and king for us then they would surely gravitate and never be exhausted from finding the means of gaining a greater appreciation of love for Hashem.
Helping ourselves and others show love for Hashem is the way to keep the acceptance of Torah fresh and alive in our hearts and minds every day.
Devarim – No Two-State Solution
This week we begin the fifth book of the Torah, Devarim. During the rebuke and overview of their travels in the desert, Moshe reminds the Jewish people, at the end of his life, about their confrontation with Sihon. Hashem had told them, “Get up, journey, and cross the river Arnon. Behold, I have delivered into your hand Sihon the Amorite, king of Heshbon, and his land: Begin to possess it, and provoke him to war… [Moshe continues,] So I sent messengers from the desert of Kedemoth to Sihon, king of Heshbon, with words of peace…But Sihon, king of Heshbon, did not wish to let us pass by him, for Hashem your God caused his spirit to be hardened and his heart to be obstinate, in order that He would give him into your hand, as this day” (Devarim 2:24-30).
The Toaliyos HaRalbag learns from this episode that “it is appropriate for a person to chase after peace and distance himself from strife and war, even if he knows he will be victorious. We see this from the fact that Hashem wanted the Jews to first send words of peace to Sihon before they provoke them to war, (and even though He caused his spirit to be hardened and his heart to be obstinate, which He also did to all the nation that Yehoshua conquered, for Hashem The Exalted caused their spirit to be hardened and their heart to be obstinate in order to give them into the hands of the Jews, as explained there) in order to sink into our hearts that it is appropriate at all time to chase after peace as much as possible, because Hashem The Exalted does not desire the death of evil people.” (Click here for Hebrew text.)
According to the Ralbag Hashem wanted to instill into our being the utter importance and consistency of always running after peace. What’s interesting is that the reason for this is not for us to avoid danger, or to constantly be working on positive character traits instead of picking a fight with others even if we know we will win. Rather, it is because Hashem loves and cares for every single human being, whether good or bad; and if bad, The All Merciful Hashem prefers they repent then be killed.
If this is the case, then according to the Ralbag Hashem seems to, chas vishalom, contradict Himself because He hardened Sihon, and the Cannanite Kings’ hearts for them to purposely refuse peace in order that the Jews would do battle and annihilate them. How do we resolve this serious contradiction? How can Hashem be delivering us a message of always pursuing peace but yet intentionally set up a situation where the enemy is forced not to tolerate peace and go into war?
However, we must say that of course what is first and foremost is always the pursuit of peace and to avoid fighting at all costs. However, the All Knowing, All Truthful, Hashem understands that peace in this case is not the solution, because what if there was a peace treaty made? What if they agreed to co-exist, like a two-state solution? It is possible that the Jewish people might be negatively influenced by these non-Jews or maybe the Canaanites might one day want full possession of their land back and disregard peace. However, Hashem promised the land of Canaan to Avraham, Yitzchak, and Yaakov for their descendants, to be able to serve Hashem properly and fulfill all the mitzvos in the ideal fashion. Therefore Hashem, who only He for sure knows everything now and in the future, decided it was proper to harden their spirits and make their hearts obstinate in order that they would prefer battle and be wiped out in war.
What’s incredible is that we are able to understand this and use these episodes as lessons of peace. We are able to see that really there is not inconsistency here, but rather Hashem consistently wants the right thing to happen at all times, and at such pivotal points in history, where Hashem is living up to His word to our forefathers. And indeed then no chance of mistake can be left open, even if Hashem normally does want and hopes for bad people to repent.
This means that theoretically there could have been a possibility that the Cannanites would have repented if they peacefully joined us, living under our influence. However, Hashem knows better and therefore there is no contradiction and in fact from these very episodes of first confronting them with peace, helps to instill into our attitudes and psyche that efforts towards peace shall always be taken even if you know you can win the fight, though at times apparently there seem to be exceptions which are possible to discern properly.
Sefer Chofetz Chaim chapter 9 halacha 4
One shouldn’t live in a neighborhood which has groups of people constantly congregating and speaking lashon hara, baalei lawhon hara. This is based on a Rambam which quoted the Mishna in Pirkei Avos 9:1 that says, “Woe to the wicked and woe to their neighbors.” This quote was also mentioned by Rashi in reference to Korah and the tribe of Reuvein. One definitely shouldn’t join the group even if he will tell himself, he won’t accept anything he hears because just lending an ear to listen is forbidden. What’s even worse is to sit in shul in an area where people are talking and speaking lashon hara during davening because not only are you listening and probably joining into the conversation, but you might very likely miss answering by kaddish, amens, barchu, listening intently to the Torah reading etc. Also, to sit with shmuzers in a Beis medrish will also cause you to waste time from your learning and your learning won’t be as sharp since it will be fragmented.
A baal lashon hara, one who constantly is speaking lashon hara is so bad that the Chofetz Chaim warns that a Rebbe might have to expel a student if he sees he can’t stop him from speaking lashon hara, as Rav Ashi, an Amora who was one of the compilers of the gemara had to do with one of his students in Sanhedrin 31a.
If one finds himself in a group of people speaking lashon hara then he certainly should rebuke them if he thinks it will work. If it wouldn’t work but he thinks it won’t harm things then he should still rebuke them to let people know he is in disagreement of what’s happening. But if he thinks it will only harm the situation and make matters worse then it is better to say nothing. Just as praising someone is not allowed it will lead to lashon hara, so too rebuking someone for speaking lashon hara is not allowed if it will lead to worse lashon hara. It is better to try to switch the conversation or walk away. If you can’t do that then stick your finger in your ears and if that’s too embarrassing then make a face of disgust and be absolutely still, and have in mind not to accept anything that you hear.
But at all costs one should try to stop others from sinning, just like the Rambam says that if you see a rabbi in the street wearing Shaatnez then one should pull off his garment in the middle of the street to avoid a chillul Hashem. In this case it’s easier, just create a distraction or change subjects from the conversation at hand, or as preemptive measures give incentives to people for not speaking lashon hara and learning the laws about it.
Mattos/Maasei – Experience = Knowledge
This week’s Haftorah is the second of the Haftorahs that lead up to Tisha b’Av discussing the demise of the Jewish people by the destruction of the First Beis HaMikdash. It is read this week even though it is Rosh Chodesh Av on Shabbos and normally a special haftorah is read when the new month falls out on Shabbos.
Towards the beginning of the Haftorah Yirmiyahu prophesizes, “And I brought you to a forest land to eat of its produce and its goodness, and you came and contaminated My land, and made My heritage an abomination. The priests did not say, “Where is Hashem?” And those who hold onto the Torah did not know Me and the rulers rebelled against Me, and the prophets prophesied by Baal and followed what does not avail. Therefore, I will still contend with you, says Hashem, and with your children’s children will I contend” (Yimiyahu 2:7-9).
Yirmiyahu is speaking for Hashem about how He brought the Jewish people into such a precious land and they did not live up to their promise of following His will and taking care of the land. Therefore Hashem felt He must exact punishment against them for generations unless they repent.
The Radak explains that Hashem had claims against the Kohanim, who serve Hashem in the Beis HaMikdash every day, for not rebuking and questioning the Jews, ‘Where is Hashem in your life that you choose to worship idols instead?’ Or the kings, who are referred to as shepherds since they are supposed to be guiding the nation; but they are rebelling. Also, the false prophets who were leading the Jews astray to worship the idol of Baal. (Click here for Hebrew text.)
Hashem also had an argument against “those who hold onto the Torah,” for they “did not know Me.” What does that mean? The Radak explains that this refers to the wise men, learned in Torah, ‘who don’t know Me for they did not learn Torah Lishma, for the Sake of Hashem, in order to fulfill what is written in it, rather they learned it with their mouth and heart.’ This is what it means by, ‘did not know Me,’ because good thoughts and good deeds is its knowledge, not just the learning of it (referring to the Torah).
The Radak is teaching us that a person can know the whole Torah by heart and be able to rattle it off to anyone and answer questions on any subject of the Torah. But if he just uses the Torah as an intellectual pursuit and does not actively fulfill what he has learnt then he does not truly know it. Not only does he not Know Hashem but he does not really know the Torah of Hashem, that he had supposedly learned and knows well.
But how can this be? The pasuk refers to these people as “those who hold onto the Torah” and the Radak says they learned it with their mouths and heart, and do not just pay lip service but they internalized it in their hearts. This sounds like they aren’t just repeating what they memorized but they can think and ascertain what they have learned and give answers to questions they are asked. It makes sense that they are sinners for not doing Hashem’s will, for serving Hashem is doing His mitzvos. It also makes sense that these wise men don’t really understand Hashem because although learning Torah is equal to all the other mitzvos, Hashem still expects one to “follow what he preaches” and learns. However the Radak also says that Hashem is referring to a lack of knowledge of the Torah itself; how can that be?
It would seem that if one does not practice what he learns he cannot truly understand or know it. Experience is part of knowledge. If a person does not fulfill and practice what he has learned, he does not really know what he is talking about, even if he can repeat the halacha and logically answer questions on it.
The wise men of the generation right before the first Beis HaMikdash was destroyed were criticized for not knowing Hashem. It is hard to hear that they did not fulfill the Torah at all, but it was purely an intellectual pursuit. However, it makes sense that the more one practices the Torah, acting with proper manners, doing good deeds, and performing the mitzvos properly the more he knows Hashem, and His Torah. It would seem that these sages on some level were not as meticulous in their Torah and mitzvos performance and that is why Hashem criticized them for not knowing Him.
At this time leading up to Tisha B’av may we approach it with more brevity in fulfilling Hashem’s Torah and mitzvos, doing good deeds and polishing up on our positive thoughts. In this way we can turn the fast of Tisha b’Av into the holiday of Tisha B’Av. If not now, then when!
Torah Riddles Test #207
2. Question: After Chatzos of Tisha b’av when one puts on tallis and tefillin, why can you say verses people have a custom of saying upon putting on tallis and tefillin but one should not say Shema and the parsha of “kadesh” upon putting on tallis and tefillin?
Background:
A. The Mishna Berura (555:1:5) says that by mincha one should put on tallis and tefillin and say a blessing on them but should not recite the 3 paragraphs of Shema or the parsha of “kadesh” because at this point it is like reading Torah, (since the mitzvah of krias shema is in the morning) and Torah learning is forbidden the entire day of Tisha b’av.
B. In Dirshu footnote 5 in the name of Rav Chaim Kanievsky, he says one can recite the verses that there is a custom to recite upon putting on tallis and tefillin.
C. Halacha is normally very strict with wearing tallis and tefillin while saying Shema because they are testimony to belief in Hashem since tallis and tefillin are mentioned in the 3 paragraphs of Shema.
Answer: Because the verses recited upon putting on tallis and tefillin are a custom then it is not considered Torah learning but since the mitzvah of krias Shema has passed by mincha then it’s just considered Torah learning which is forbidden on Tisha b’av and it is only proper to have tallis and tefillin on in the morning when krias Shema is recited and not vice versa, i.e Shema must be recited while wearing tallis and tefillin.
Torah Riddles Test #206
1. Question: If a person took upon himself a personal fast right after shabbos, that night, why can he say havdala over wine from plag hamincha and drink the wine but if one would make havdala from that time when Tisha b’av falls out Motzei shabbos/Sunday then he can’t drink the wine because he took on the fast?
Background:
A. A personal fast is a vow and a vow is based on the language of how it was said. And how something is said is based on how people normally say things.
B. The acceptance of the fast of Tisha b’av is dependent on havdala if it falls out on Motzei shabbos.
Answer: When a person says he’s taking on a fast after shabbos he does not considered the, while it is still light, as an acceptance of the fast if he makes havdala for he means to start the fast at actual night but on Tisha b’av as soon as havdala is made the fast starts, so it’s forbidden to drink, even if havdala was made at plag hamincha. (See Dirshu Mishna Berura 556:1:2:3)
Sefer Chofetz Chaim chapter 9 halachos 2, 3
More examples of Avak Lashon Hara
- One should not praise people in front of a crowd no matter how much praise because it’s many times inevitable that someone who doesn’t like him will be in the crowd and start trash talking and downplaying this person’s praise. However, if (a) you know there is no one around who is his enemy, for example nobody knows him. Or (b) He is such a good person that one can’t find faults in him so even his enemies won’t say anything bad about him or will be immediately shut down if they try, then it’s permissible to praise someone in public. This could be why it permissible to talk about honorees at a banquet. Just don’t go overboard with the praises.
- You shouldn’t sit around with a group of people praising the gedolim, the Torah leaders of the generation because people will start comparing and it will inevitably turn into lashon hara, which is worse than speaking lashon hara about a regular Jew, because it might askew one’s attitude towards Torah Judaism. Hashem takes action against those who malign those who are closest to Him.
- One shouldn’t say anything which might cause others a monetary loss: A. A guest tells the world how great his host was and everyone flocks to get a meal by the host which might become too overwhelming and inappropriate people might get in also. B. Some publicizes how nice a person was for giving him a loan. This might lead to people who are con men asking for a loan and stealing the money.
- You should say things that sound suspicious and might sound like lashon hara. For example, if one warns others a few months later, when there has been calm in the area for a while, “I knew the whole time the guy was a thief.” Well why didn’t you say something beforehand when people could have taken precaution to protect their money?
Pinchas : A Never-Ending Battle
The daughters of Tzelafchad stealthily approach Moshe Rabbeinu in this week’s Torah portion of Pinchas, (perek 27), to claim their father’s share in the land of Israel since Tzelafchad did not have any sons to inherit him. Tzelafchad’s identity is unclear; he was either the mekoshesh eitzim, the one who gathered wood on Shabbos, or one of those who acted rashly and died in the second year in the desert. This means his daughters were born in Egypt and waited forty years in the desert before approaching Moshe Rabbeinu and getting married (See Maharz”u on this upcoming medrish).
The Medrish Rabba, with the Matnos Kehuna’s explanation woven inside it, points out that the daughters of Tzelafchad were all righteous because they refused to marry anyone except for those who were appropriate for them. Why then did Hashem orchestrate that they would approach Moshe in the end of the forty years wandering in the desert? So that Moshe won’t observe himself, and become haughty, over the fact that Moshe himself was divorced from his wife for forty years. Hashem therefore informed him about these women, saying, ‘Behold these women who were not commanded in the mitzvah of be fruitful and multiply only married a husband proper for them.’ The Rashash explains a bit more, that the daughters of Tzelafchad were not commanded to marry only a man who is appropriate for each one of them, whereas Moshe was commanded to separate from his wife, either explicitly or through a kal vachomer, fortiori. (Click here for Hebrew text.)
According to this medrish, Hashem purposely created a situation that the daughters of Tzelofchad would only approach Moshe Rabbeinu at the end of his life, in order for him not to be haughty over the fact he was able to last forty years separated from his wife in order to be Hashem’s direct in-between with the Jews. They too were voluntarily single for at least that long until they found the right shidduch and proper time to be married, in spite of the fact that the gemara in Kiddushin 7a and many other times throughout Shas mentions that the attitude that women tell each other is that it’s better to be married than single, טב למיתב טן דו מלמיתב ארמלו, whereas Moshe Rabbeinu was without a wife upon command of Hashem.
Moshe Rabbeinu was known to be the humblest person in history, proclaimed by the Torah from this very episode, which began 38 years before where Miriam criticized Moshe for separating from his wife, as it says there, “And the man, Moshe, was very humble from every person on the face of the earth” (Bamidbar 12:3). Now, this very episode is coming to haunt Moshe Rabbeinu and threatens his humility, for if the daughters of Tzelofchad would not have engaged Moshe at that moment it would seem that the humblest person in history would have felt, albeit most definitely a very minute and miniscule amount of, haughtiness for having been able to last as long as he had without being married.
Why would we think that Moshe Rabbeinu, the humblest person in history, would have felt any level of arrogance for this accomplishment, especially if this feat was the very thing which gave him the title of humblest person on the face of this earth?
Perforce, we are forced to conclude that this is a clear proof that the struggle to do the right thing and to reach and retain perfection is a lifetime accomplish that never ceases until the very end. Even though Moshe Rabbeinu reached the top and the Torah truthfully testifies that he was more humble than anyone else on the face of the earth, if not for the fact that Hashem orchestrated the confrontation between the daughters of Tzelofchad and Moshe at the end of his life, it would seem that Moshe would have felt some tiny level of superiority over everyone else which would have tainted his humble character and only because Hashem intervened and Moshe must have realized the lesson Hashem was trying to teach him, and chose to take it to heart, did Moshe Rabbeinu remain perfect in his ultimate state of humility.
Torah Riddles Test #205
2. Question: Why don’t Yerushalmi citizens tear kriah over seeing the Temple Mount in ruins and taken over by Muslims, as per Rav Shlomo Zalman Auerbach?
Background:
A. The Mishna Berura (561:2:6) says that upon seeing the ruins of Yerushalayim and the Beis Hamikdash one should bow and tear his clothes in mourning and say certain supplications, see there, if one has not been in Yerushalayim or seen the Temple Mount more than thirty days.
Answer: Rav Shlomo Auerbach explains the Yerushalmi custom that because the citizens have the ability to easily go and see the site of the Beis Hamikdash but they don’t then it is apparent they don’t really feel too much pain over the destruction and therefore the custom for them is not to tear even if they do visit the Kosel. This applies to all Yerushalmis even those that live in the new outskirts of Yerushalayim. One can even nullify his vow to tear once he knows it is a valid custom for a Jerusalem citizen not to tear. (See footnote in the back of the Dirshu Mishna Berura, volume 6, page 23 on the bottom.)
Torah Riddles Test #204
1. Question: Why doesn’t the chosson break the plate by the tanaaim before a wedding, rather he only breaks the glass under the chupa, and the mothers of the chosson and kalla break the plate?
Background:
A. The Vilna Gaon says there is specifically a custom for a ceramic plate to be broken by the tanaaim because there is no foundation in the Torah for tanaaim to be broken just as ceramic can’t be fixed but a marriage has a basis in the Torah for being broken if need be, i.e. divorce therefore a glass is broken under the chupa since a glass can always be forged back together a new through fire symbolizing there is a halachic way to untie the knot of marriage, through divorce.
B. The Mishna Berura (560:2:9) says the custom to break these things both by the chupa and by the tanaaim is in order to mourn the destruction of the Beis Hamikdash and one should feel joy while still feeling trepidation.
Answer: Since the chosson’s full joy only comes when he completes the marriage under the chupa therefore he only has to break the glass to include mourning at that time and not before by the tanaaim. (See Dirshu Mishna Berura there footnote 20.)