Author: Rabbi Milder

In this week’s Torah portion of Naso we discuss the concept of a nazir. One of the most famous nazirs was Shimshon, whose origins are discussed in the haftorah: “The woman gave birth to a son, and she called his name Shimshon; the lad grew and Hashem blessed him” (Shoftim 13:24).

Why was he named Shimshon? The gemara in Sotah says: “And Rebbe Yochanan said, ‘Shimshon was named after one of Hashem’s Names as it says כי שמש ומגן ה’ אלוקים’, ‘ ‘Like a sun and protector Hashem O’ G-D’ (Tehillim 84:12). If that is the case then one can never erase [his name]? Rather it is similar to Hashem’s name. Just as Hashem protects the entire world so to Shimshon protected the entire Jewish people of his generation” (Sotah, daf 10a).

Rashi explains the gemara in Sotah to mean that they first thought, based on the pasuk in Tehillim, that Shemesh is one of the names of Hashem, which is where Shimshon got his name from. However, the gemara concludes that in fact Magen, which is in the same pasuk, is one of Hashem’s names, and therefore the name Shimshon describes how he is similar to Hashem; just as Hashem is the protector of the entire world, so too Shimshon was the protector of the Jewish people in his generation.

The Maharsha further explains how the name Shimshon is similar to Hashem’s name of Magen: “The intention in this gemara is that the attribute of mercy and judgement is shown in Him depending on who is receiving the attribute for example just as the sun does different and opposite things according to those that receive its benefits. Shimshon acted similarly to this manner for even though his essence stemmed from the attribute of power and strict judgement for he was an enforcer of justice, stemming from the tribe of Dan as it says in Pesachim 4a, however when it came to the Jews he approached them with mercy to protect them. The ‘nun’ at the end of Shimshon is alluding to the Jewish people that he was their sun and protector.” (Click here for Hebrew text.)

The Maharsha has a very interesting analogy to explain why Shimshon received his name, and who he was. Shimshon is derived from the word shemesh [sun], and the letter ‘nun’ was compared to the sun, which can be used as a description for how Hashem takes care of the world. Just as the sun reflects good and bad into the world, judgment and mercy, so too the sun’s rays give plants nourishment to grow. Yet, just as the sun can cause burns, Shimshon also showed strict judgement in using his brute strength on the Philistines as a punisher for their brutality against the Jewish people; yet he was showing mercy to the Jewish people by acting in their defense.

Shimshon was known as one of the strongest people in world history, receiving G-D given strength in order to defend the Jewish people against the Philistines, who tormented them during that period of history. Shimshon was a one-man army, a punisher, a stealth enforcer of justice who was almost unbreakable. Even the end of his life came in the defense of his Jewish brethren. Indeed, strict justice was a part of his social makeup, for he came from the tribe of Dan, who were blessed with the quality of being able to see clearly the fine lines of right and wrong. Though Shimshon seemed to have been a natural and perfect fit to be the ultimate one-man defender of the Jewish people, without the attribute of mercy it would seem he would not have been the success story that he was. Why is that?

It would seem that without the attribute of mercy a person cannot adequately and wholly defend others. A person might be trained to be a warrior, seemingly scared of nothing; stealthy and ready to take on anything; yet without feeling the attribute of mercy towards those he assigned to protect, he will not be successful in their defense. Something will cave. His passion to save them at all costs will simply not be there, if he does not feel mercy for those he is defending.
Shimshon was imbued with and lived by both the qualities of justice and mercy. He exemplified the emulation of Hashem in those attributes, and therefore his name suited him perfectly.

We are on the eve of Shavuos, the day the Jewish people were wed to Hashem at Har Sinai with the giving of the Torah. It is very apropos that the haftorah for the Torah portion of Bamidbar concludes with the famous pesukim we say whenever we wrap the tefillin around our hand: “I will betroth you to Me forever, and I will betroth you to Me with righteousness, justice, kindness, and mercy. I will betroth you to Me with fidelity, and you shall know Hashem” (Hoshea 2:21-22).

The Radak, bothered by why it says “I will betroth you to me” three times, explains that these pesukim are responding to what was said earlier, when the Jewish people were compared to an adulterer: “I will betroth you is mentioned three times for the three exiles of the Jewish people: the Egyptian exile, Babylonian exile, and the exile we are in today. Every time they left the exile it is as if Hashem betrothed them. The first betrothal when they left Egypt was not permanent, for they went into exile again; therefore He says about it ‘I will betroth you to Me forever.’ The second betrothal when they left the exile of Babylonia (after the second Beis HaMikdash was rebuilt) [the Jews] were not righteous or acting justly, they were doing bad, for it writes there were those who profaned Shabbos, intermarried, and would capture their fellow Jew and make him a slave or possess his fields unlawfully. Because they did not have righteousness, justice, kindness, and mercy therefore it writes ‘and I will betroth you to Me with righteousness, justice,’ meaning that they should do this, for they will return to Hashem through repentance as it is written, ‘And you will return unto Hashem your G-D.’ It says ‘I will betroth you to Me with fidelity’ which its innuendo is about fulfilling, without ever faltering, like the trust of an expert in the location of where he is trusted. ‘And you shall know Hashem’ just like it says that everyone will know me from small ones to big ones.” (Click here and here for Hebrew text.)

It would seem that each betrothal between Hashem and the Jewish people has a theme, or condition. The first is an everlasting relationship. The second is a relationship based on righteousness, justice, kindness, and mercy. The third is a relationship of trust in the Almighty; just like one can trust an expert in his or her field, so too the Jewish people can trust Hashem, who is an expert in everything, to take care of them and every Jew, young and old, will acknowledge that.

Why was the theme of the first betrothal one of an everlasting relationship, especially if the Radak just finished saying that Hashem knew it would not be permanent, and the Jewish people would go into exile again? On the contrary, it would make more sense for the third betrothal to be first, as we actually saw that Hashem showed His mastery over creation with the wonders of the ten plagues and his ability to take care of the Jews by taking them out of Egypt and guiding them in comfort with the Clouds of Glory through the barren desert. Indeed, the Jewish people reciprocated with the highest levels of faith in Hashem, from the youngest to the oldest, from the lowly maidservant to the greatest leader. It also makes sense for the theme of the first betrothal to be third, for when Moshiach comes and we are all redeemed from our current exile, then there is a guarantee that there won’t be any more exiles. This means our betrothal will be permanent; so shouldn’t Hashem have flipped the betrothals around?

We learn from here an important lesson in building a relationship. It must start with an everlasting, permanent commitment. No matter what bumps in the road may come, if there is a commitment to never give up, then problems will be solved. Without this commitment it does not matter how amazing and incredible the other person is, or how merciful and kind he or she might be, if the relationship does not start with this strong, everlasting commitment, then any excuse to break off the relationship could more possibly  succeed.

Im yirtzeh Hashem when we are redeemed, speedily in our days, it will be with miracles similar to those of our redemption of Egypt, if not even more magnificent. Then we will all acknowledge Hashem security and benevolence forever and ever!

Trust in Hashem is one of the most fundamental tenets of Judaism. The Chovos HaLevavos in its introduction to the Gate of Bitachon writes that one of the benefits of trusting in Hashem “is tranquility of soul in reliance on G-D, may He be exalted, as the servant is bound to rely on his master. For if a person does not put his trust in G-D, he places his trust in what is other than G-D; and whoever trusts in what is other than G-D, G-D removes His providence from him and leaves him in the hands of whatever he trusted in.” (Click here fore Hebrew text.)

Along these lines we find in this week’s haftorah for the double portion of Behar and Bechukosai which takes place in Yirmiyahu perakim 16 and 17 that the Navi says: “So says Hashem, Cursed is the man who trusts in man and makes flesh his arm, and whose heart turns away from Hashem. He shall be like a lone tree in the plain, and will not see when good comes, and will dwell on parched land in the desert, on salt-sodden soil that is uninhabitable. Blessed is the man who trusts in Hashem; Hashem shall be his trust. For he shall be like a tree planted by the water, and by a brook spreads its roots, and will not see when heat comes, and its leaves shall be green, and in the year of drought will not be anxious, neither shall it cease from bearing fruit” (Yirmiyahu 17:5-8).

A person can have two types of bitachon: (a) trust in Hashem, and (b) trust in anything else besides Hashem. The Radak observes that the pasuk referring to one who trusts in “man” specifically says: “and whose heart turns away from Hashem,” because if he does not remove his heart from Hashem he is not bad. Rather, he trusts in man to help him and his intentions are that with Hashem’s helps man can help him; that is not relying on man. The Radak also says about one who trusts in Hashem that ‘He will be his security and he will not be afraid of anything bad.’

We learn from here that one who puts full trust in Hashem acknowledges that Hashem sends messengers to help him with his problems. These messengers are conduits between Hashem and the person, to help resolve any issues that the person might have. As long as the person realizes that they are just messengers doing Hashem’s handiwork, then he is blessed because he is truly relying on the infinite King Of All Kings, Master Of The Universe, and Hashem is his true security system to get through life; what can go wrong? On the other hand, if a person puts his trust into the people around him, or his brute strength, knowledge or wealth and removes his trust in Hashem then he is cursed because, as the Chovos HaLevavos said earlier, Hashem removes His providence from this person and he only has finite intervention as a means of a security system.

However, according to this, one can ask the famous question: Why do bad things happen to good people (i.e. those who trust in Hashem), and good things seem to happen to bad people (i.e. those that don’t trust in Hashem)?

We can find the answer to this question in examining why the Prophet Yirmiyahu compares a person with bitachon, trust, to a tree. The Radak explains each parable. He says in the name of Rav Hai Gaon that the term the pasuk uses for the tree is compared to a person who only has faith in man, is ערער, which is actually a name of a tree which is thorny on the outside and bears edible fruit on the inside. The tree is in the hot, dry, and barren desert never enjoying the rain, it doesn’t even know exists in the distance. So too, a person who removes his trust in Hashem is like this tree which is not wet, but stands dry all the time, even though it does not die. So too this bad person will be involved in depravity his whole life and choose his death over his life. On the other hand a person who has trust in Hashem is compared to a tree on a riverbank which will never go thirsty. Its roots get sustenance from the river next to it and even if they shoot out to a very far distance they are still sustained by the water. Even if there is a heat wave in the area it is unconcerned because it is next to the water and the heat can’t dry it up. Its leaves stay fresh even in the autumn, unlike other trees. And even in years of famine where there is no rainfall it is not worried, since it lives on the riverbank. The tree will always stay fresh and bear fruits, even in the dreariest of times. So too this good person who trusts in Hashem, good will never leave him, and even when others will be suffering he will be in a good state and will be able to teach others his wisdom, to do good deeds and to share his wealth with others. (Click here and here for Hebrew text.)

If you analyze what the Radak says carefully you will find that both types of people live through the same life. They work and reap the fruits of their labor. There are hard times and good times around them; it is just that the person that relies on others, or himself only has a finite amount of security or protection to help him in life. So he might be prosperous for a while but things dry up, he might build a thorny security system keeping the fruit of his labor intact but eventually everything dries up and there is nothing worth living for. He misses the rain or the Divine security in the distance which could have helped him sustain his life and freshen it up. In the end he is left all alone, depressed, and unhappy, with no will to live, and looks forward to the day he will die. It might look like he has a good life, but it is really a façade.

However the one who believes in Hashem, not only does he have constant hope but there is actually something infinite that he can always rely upon, so no matter what situation he is in he can be confident that The Perfect Security System will take care of him, and therefore he can live to the utmost, happily sharing the wealth with others. There is no doubt that Hashem does help him get through whatever challenges or crises surround him; whatever the results are, the Hand of Hashem is clearly manifest. Who knows how much worse it could be without Divine intervention. What looks bad is also just a façade, because Hashem is right there helping him through it.

Bitachon is all in the attitude of a person but that attitude could shape his destiny.

This week’s haftorah for the Torah portion of Emor takes place in Yechezkel, perek 44. It depicts the service of the kohanim in the times of Moshiach, may he come speedily in our days. Describing the requirements for the service in the Beis HaMikdash, the navi states: “Their heads they may not shear nor a wild growth may they permit; they shall keep their heads trimmed. They shall not drink wine, any kohen, when they enter the Inner Courtyard” (Yechezkel 44:20, 21).

The Yalkut Shimoni, summarizing the gemara in Sanhedrin 22b, derives a fascinating halacha from these verses: “Our Rabbis taught, ‘A king should get a haircut every day, a Kohen gadol every erev Shabbos (Friday), and a regular Kohen once every thirty days.’ How do we know this? It is based on a gezeira shava (special connection between verses to learn out Jewish laws) ‘pera pera’ by nazir.  Just as a nazir in general grows his hair for 30 days so to what’s considered ‘wild growth’ is 30 days. It is taught these [kohanim] are liable death, one who drank wine and one with a wild growth of hair. One who drank wine makes sense because the Torah says, ‘wine and alcohol you shall not drink,’ but a wild growth of hair how do we know [it also deserves the death penalty]? Because there is a juxtaposition of verses for it writes, ‘Their heads they may not shear nor a wild growth may they permit’ and it writes [right after that] ‘They shall not drink wine, any kohen, when they enter the Inner Courtyard’. Just as drinking wine is deserving of death so to a wild growth of hair is deserving death, furthermore just as drinking wine profanes the service [in the Beis HaMikdash] so to serving with wild growing hair profanes the service. ‘They shall keep their heads trimmed.’ [A typical haircut of the Kohen gadol used to look like,] the head of one hair follicle laying right next to the root of the next hair follicle, just like the haircut of Ben Alesha. Rebbe used to say that Ben Alesha did not waste his money for naught on his haircuts rather it was to show people what a haircut of a Kohen gadol looks like.” (Click here for Hebrew text)

What is the importance of getting a haircut so often, and such an expensive haircut? Also, why is there such a severe consequence for a Kohen if he did not get a haircut, that he be deserving of death from heaven if he served in the Bais HaMikdash unkempt?

Rashi in Sanhedrin 22b and the gemara in Taanis 17a shed light on the matter. Rashi there says that when a group of kohanim used to switch posts, the incoming kohanim would get a haircut so that they will be seen in a handsome state (Rashi, Mishmeros”). So too the gemara in Taanis quotes a pasuk in Yeshaya as to why a king should get a haircut every day: “Rebbe Abba bar Zavda says that the pasuk writes: ‘Your eyes shall see the king in his beauty’ (Yeshaya 33:17).”

The Kohanim doing the service of Hashem in the Beis HaMikdash represent the Jewish nation in the spiritual realm. If one is representing such an important post, the spiritual center of the world, then it makes some sense that if he does not live up to what he stands for, representing Hashem during his job of serving in the Beis HaMikdash, then he deserves Heavenly death. So too the Jewish King was chosen by Hashem to represent all of Klal Yisrael, and therefore they have a responsibility to look put-together and fashionable in the eyes of those who see them. It would seem the more important you are, the more meticulous you have to be with your presentation. This is why a regular Kohen received a haircut once every thirty days, the Kohen gadol receives one weekly, and the king gets a haircut every day.

In a similar vein, when in yeshiva I was taught that as a yeshiva bachur in high school it is appropriate to wear a button-down shirt and dress pants, as well as a hat and jacket for davening. When I got into beis medrish, post high school, it was expected of us to walk outside with our hat and jacket, and at least be holding them in hand during the summer if too hot while walking outside in public. When we got married or was learning in kollel, we put on a tie every day. Those that leave the yeshiva and are the heads of institutions, ravs of shuls, or are classroom rebbes, normally wear suits. Indeed, the head Roshei Yeshiva in Chofetz Chaim of Queens wear a long coat and top hat. All for the same purpose, that the more important a person is in society, he must present himself in a correspondingly formidable fashion, because he is representing kavod haTorah, the honor of Hashem and his Torah.

This applies to all Jews as well, for we are all princes of The King Of All Kings, The Holy One Blessed Be He. My Rosh Yeshiva, Rav Henoch Leibowitz zt”l, used to say we have to dress “elegantly conservative.” A guideline for all Jews is spelled out in the Orchos Tzadikim: “The proper course for a person to follow is to be clean in all of his affairs, for cleanliness is the road to good deeds. What shall he do? Let him wear plain clothes, neither expensive, gaudy attire that everyone stares at nor pauper’s clothes that shame the wearer, but plain, pleasant, clean garments, the poor man according to his state and the rich according to his. And it is forbidden to wear stained or soiled garments. They should not be torn, and they should not be stylized in the manner of the haughty.” (Click here and here for Hebrew text)

Being the representatives of Hashem to the world, we have a responsibility to look presentable; not too lavish, but not raggedy. Rather, plain, pleasant, and clean. Everyone according to their status of importance is expected to dress and look responsibly for the sake of Hashem’s honor.

Now for some food for thought:

The Haftorah for this week’s double portion of Tazria/Metzora comes from the book of Melachim Beis (Chapter 7, Pesukim 3-20). Under King Yehoram, one of the long series of sinful kings of the Ten Tribes, King Ben-haddad of Aram mounted a siege of Samaria, which resulted in a terrible famine and inflated prices for the little food present. The prophet Elisha divined that a miracle would occur and the food would be so plentiful that prices would sink to very low levels. The Navi relates the miracle that took place that ended the siege and gave food to the city: “Hashem had caused the Aramean camp to hear the sound of chariot and the sound of horse, the sound of a great army; and they said one to another, ‘Behold, the king of Israel has hired the Hittite kings and Egyptian kings to come upon us!’ So they stood up and fled into the evening; they abandoned their tents, their horses, and their donkeys – the camp as it was – and they fled for their lives” (Melachim Beis 7:6, 7).

The Ralbag says that at night the army of Aram heard sounds that Hashem miraculously caused them to hear as a trick, and they immediately ran away with such fright that they left their horses and donkeys and fled by foot. The Radak adds that they fled for their lives to save themselves and didn’t care about their property. Even their horses they did not saddle to ride on. (Click here for Hebrew text.)

If you think about it, it is a bit mind boggling! An army trained for combat, which must have been prepared for anything because they were on the offensive, must have been trained to be fearless, but in a state of panic they fled for their lives and left everything behind. This allowed the Jews their freedom and plenty of food that came from the empty camps. But how does it make sense that they left everything and fled by foot? It is understood they felt all was hopeless, but at least when retreating take rations and arms in the event of a confrontation; surely they should have taken their horses, to be able to run away quicker! What happened!?

We see how debilitating the emotion of fear can be on a person, even on those who are trained to fight the emotion. When faced with an extremely dangerous situation, natural instincts turn on them and not only can’t they retreat in a prepared and logical fashion, they are forced to flee for their lives and leave everything behind! Even if it makes more sense to ride on horses to get away faster, bring weapons if they need to defend themselves, and also have food and water on hand to survive; alas all was left behind, because that is the nature of fear.

Rav Yitzchok Blazer, a student of Rav Yisrael Salanter, speaks about this in the second chapter of his mussar work, Shaarei Ohr which is found in the Sefer Ohr Yisrael. Comparing it to Fear of Heaven he says: “This quality of fear (referring to fear of Hashem) is unique, different, and distinct from all other types of fear that prevail in the world. For example, it is completely natural to be afraid of dangerous people or threatening situations. Logic and experience dictate that we should fear such things. Hence, by dint of his innate intelligence, a person will experience fear and terror. When confronted with the unknown, fear will instinctively enter his heart and his senses will be heightened. All chambers of his heart will tremble, and his face will reveal his terror. It is true that man has the power to overcome and dampen his fear: sometimes a person will voluntarily endanger himself, for example, by traveling through an unsafe area. Yet his bones will still convulse in fright, even as they obey the dictates of his will. This is because nobody has self-control to banish the essence of fear from his soul. There exists no counsel to entirely neutralize it and remove it from one’s mind and heart.”

Rav Yitzchok Blazer goes on to explain that yiras Shamayim or fear of Hashem and His punishments, which better put is ‘reverence and  awe of Hashem,’ is not natural. This, he explaines, was done on purpose, and he elaborates why. He sums up in one of the paragraphs there the essential thesis: “We can now understand why yiras Shamayim is not naturally a part of man’s makeup – for if the fear of Hashem and His punishment were implanted in man’s heart from the outset, this would be the driving force behind his performance of good deeds. His natural fear of incurring Hashem’s wrath would be the reason for his walking on the upright path. This, of course, would infringe on his free will, and his reward would correspondingly be diminished. Hashem, the Source of all that is good, wanted free choice to be entirely in the hands of man, to enlarge the boundaries of human reward as much as possible.” (Click here and here and here for complete Hebrew text.)

This means that the ultimate expression of freedom is to choose to revere Hashem. The result is that the natural fear and panic inside of every person which traps them and does not allow them to think and act logically is the total opposite of yiras Shamayim, reverence and awe of Hashem and His punishment. These were placed into the hands of every human being, to work hard and put in much effort in order to truly attain it on one’s own fruition.

True freedom is not easy to attain but when one does, it is bliss!

Good Shabbos,
Rabbi Dovid Shmuel Milder

Note to the reader: I didn’t realize until after I made this dvar Torah that Sunday is Rosh Chodesh Iyar so there is a special Haftorah read for machar chodesh. You can click here for the dvar Torah on machar chodesh from the previous time this happened.

Otherwise please enjoy this food for thought:

“If one is involved in the kingdom or government the service of the King Of Kings comes first before the service of the king, and don’t feel haughty because of the power of the monarchy” (Sefer HaYashar by Rabbeinu Tam in the 13^th gate).

The Haftorah for this week’s Torah portion of Shemini is normally read from Shmuel Beis, perekim 6 and 7, which talk about King Dovid bringing the Holy Ark from Baalei Yehuda, where it was temporarily stored after being taken by the Plishtim, up to Yerushalayim. King Dovid then requested to build the Beis HaMikdash, but was informed by the prophet Nosson that his request was rejected by Hashem; however, his son will build it in his place.

The original procession was marred by an incident. Uzzah was killed by Hashem for reaching out to save the Holy Ark from falling off the wagon, for no one is allowed to touch the Ark itself. It was supposed to be carried via poles on the shoulders of men, but it was instead put onto a wagon. Without realizing that the Holy Ark carries itself, Uzzah stretched out his arm to catch the ark when it looked like it was falling off the wagon, and he was immediately punished. This is similar to when Nadav and Avihu were punished for bringing a strange offering in the beginning of this week’s Torah portion.

King Dovid took this event as an omen that Hashem was unhappy with him and he left the Holy Ark by Oved-edom the Gittite, a Levi who was from Gat, for three month. Oved-edom was greatly blessed during those months, so King Dovid took that as a sign to continue the procession to Yerushalayim.

The next scene in the Navi describes a joyous parade escorting the Holy Ark: “Whenever the bearers of the Ark walked six paces, he slaughtered an ox and a fattened ox. Dovid danced with all his strength before Hashem; Dovid was girded in a linen tunic. Dovid and the entire House of Israel brought up the Ark of Hashem with loud, joyous sound, and the sound of the shofar” (Shmuel Beis 6:13-15).

Rabbeinu Yeshaya paints a picture of the event. The Leviim were carrying the Holy Ark on their shoulders. King Dovid was singing all sorts of praises to Hashem with all his might, while dancing in front of the Holy Ark. He was not wearing his royal clothing; rather he was dressed up in a white tunic which looked like what a kohen would wear when he did the service in front of the Holy Ark.(Click here for Hebrew text.)

When he entered Yerushalayim one of his wives, Michal the daughter of King Shaul, looked out the window and saw him dancing and singing with all his might in front of men and women, and she felt that King Dovid was making a spectacle of himself which was belittling for a king. He finished the parade, gave out bread, a flask of wine, and meat to every Jew present. Rabbeinu Yeshaya points out that the sages said each piece of meat was the size of a sixth of a cow. King Dovid then blessed the nation. As he made his way into his house to bless his family Michal came out and reprimanded King Dovid for not acting kingly like her father would have. (Click here for Hebrew text.)

The Navi concludes the perek: “Dovid answered Michal, ‘In the presence of Hashem, Who chose me over your father and over his entire house to appoint me as ruler over the people of Hashem, over Israel – before Hashem I shall rejoice! And I shall behave even more humbly than this, and I shall be lowly in my eyes; and among the maidservants of whom you spoke – among them I will be honored!’ Michal, daughter of Shaul, had no child until the day of her death” (Shmuel Beis 6:21-23).

Rabbeinu Yeshaya explains King Dovid’s response that ‘more than I was actually lenient with myself I am lenient and lowly in my eyes before The Creator because I can’t stand before him with haughtiness and honor rather with humility and submissiveness.’ The Rabbeinu Yeshaya concludes the perek by saying that the last pasuk is informing you that because of the sin of how Michal spoke to her husband, she did not merit to have children. (Click here for Hebrew text.)

It would seem from this episode that King Dovid was acting appropriately. Dressing up in a “costume” while dancing and singing passionately, almost wildly, for everyone to see, for the sake of Hashem’s honor, is in fact a sign of humility and utmost lowliness, when channeled for the right reasons. Even though he was the king and a king is supposed to be dressed and act with proper respect for the sake of royalty and the kingdom, King Dovid understood and felt with all his heart that before the King Of All Kings he must subjugate himself and pour out his heart, for His sake, even in public. He was right as we see that Michal was punished for reprimanding him.

If this is the case then why didn’t he do more? Didn’t he tell Michal: “And I shall behave even more humbly than this, and I shall be lowly in my eyes,” which Rabbeinu Yeshaya explains means that as much as King Dovid was lenient with himself the feelings towards Hashem that he had inside him was of even more humility and subjugation. If that was true, then why didn’t he show it?

The answer must be that King Dovid, the tzadik, who was in control of all his faculties, also knew and understood that there has to be a balance. He was still a person, and he felt a sense of self-respect (gadlus ha’adam) and also understood that he was the king of an entire nation. Therefore, using all his faculties, he made a judgement call that he could let loose and show his true colors and feelings towards Hashem when escorting the Holy Ark to its new resting place, just like a hachnasas sefer Torah. But he also knew his exact boundaries, and when to draw the line.

Good Shabbos,
Rabbi Dovid Shmuel Milder

At the very end of our personal Shemone Esray we pray: “May it be Your will Hashem our G-D and the G-D of our forefathers, that the Beis HaMikdash be rebuilt, speedily in our days. Grant us our share in Your Torah, and may we serve You there with reverence, as in days of old and in former years. Then the offering of Yehuda and Yerushalayim will be pleasing to Hashem as in days of old and in former years.”

The Chofetz Chaim says: “That in every Shemone Esray we pray to Hashem that He should send Moshiach and rebuild the Beis HaMikdash speedily in our days. The purpose for desiring the rebuilding of the Beis HaMikdash is to reveal the honor of Hashem like in the Temples of yesteryear and to bring offerings as written in the Torah” (Ma’amri HaChofetz Chaim, maamar 6).

The first part of the concluding paragraph of Shemone Esray is based on a mishna in Pirkay Avos: “[Yehuda ben Tema] used to say, ‘The brazen goes to Gehinnom, but the bashful goes to the Garden of Eden. May it be Your will, Hashem, our G-D and the G-D of our forefathers, that the Beis HaMikdash be rebuilt, speedily in our days, and grant us our share in Your Torah’” (Avos 5:24 in the siddur).

The Bartenura explains the connection between the first and second half of the Mishna: “Just as you graced us with this attribute, that the signs of the seed of Avraham are bashfulness, merciful, and do acts with kindness (Yevamos 79a), so to may it be Your will that Your city be rebuilt.” This means that just as the attribute of being shamefaced is one which is in the genetic makeup of every single Jew, Hashem made it part of our nature to act in this manner, so too the rebuilding of the Beis HaMikdash and Yerushalayim should be a natural consequence of the world speedily in our days. This is what we pray for at least three times a day. (Click here for Hebrew text.)

The last part of the paragraph in Shemone Esray is a quote from the beginning of this week’s Haftorah for Shabbos HaGadol: “Then the offering of Yehuda and Yerushalayim will be pleasing to Hashem as in days of old and in former years” (Malachi 3:4). The Yalkut Shemone, based on a Sifra says that “Days of old” refer to the days of Moshe Rabbeinu as it says by him: “And fire went forth from before the Lord and consumed the burnt offering and the fats upon the altar, and all the people saw, sang praises, and fell upon their faces.” (Vayikra 9:24). “And in former years” refers to the days of Shlomo HaMelech as it says: “And all the Children of Israel saw the descent of the fire, and the glory of the Lord on the House, and they kneeled on their faces to the ground on the floor, and they prostrated themselves and [said]: ‘Give thanks to the Lord, for He is good, for His loving-kindness is eternal’” (Divrei HaYamim Beis 7:3). Rebbe says “Days of old” refer to the days of Noach as it says, “For this is to Me [as] the waters of Noah, as I swore that the waters of Noah shall never again pass over the earth, so have I sworn neither to be wroth with you nor to rebuke you” (Yeshaya 54:9). “And in former years” refers to the days of Hevel when there were no idols in the world. (Yalkut Shimone within paragraph 589 and see Sefer Olas Tamid page 148.)

The Chofetz Chaim on the Sifra points out that by Noach’s offering after he came out of the ark it says: “And Hashem smelled the pleasant aroma” (Breishis 8:21) and about Hevel’s offering it says: “And Hashem turned to Hevel and to his offering” (Breishis 4:4). The Chofetz Chaim also points out that only by Hevel did the Sifra mention there were no idols because idolatry began in the days of Enosh (Toras Kohanim, mechilta dimiluim, paragraph 31 with biur of the Chofetz Chaim). (Click here and here for Hebrew text.)

What is the difference between the first opinion and Rebbe? Also, why does the Chofetz Chaim say that there was no idolatry only in the days of Hevel? Wasn’t idolatry wiped off the face of the earth in the flood, and Noach brought his offering as soon as he left the ark when there was no idolatry in the world?

The difference between the two opinions is the relationship shown through the reaction of the giver of the sacrifice to Hashem versus the environment of when the offering was accepted by Hashem. By Moshe and Shlomo the awesome display of Hashem’s acceptance of the offerings, through fire coming down from heaven, generated great song and praise from the Jews, even though the rest of the world was flooded with idolatry. On the other hand, though we don’t see any reaction by Noach and Hevel, their offerings were given at a time when there was no idolatry in the world, an ideal state of existence. However, it would seem that even an imprint of idolatry, though non-existent, is not the most ideal, and that is why “when there were no idols in the world” was only mentioned by Hevel.

We should have in mind both opinions in our davening. That there should come a day, soon, when we will be able to sing praises to Hashem with the same excitement the Jewish people had in the times of Moshe and Shlomo, and also in an era where no idolatry exists, to the point that Hashem erases time and any imprint of idolatry in the world, may it come speedily in our days!

This week is another special portion before Pesach, Parshas HaChodesh. It always falls out on either Rosh Chodesh Nissan, like this year, or the Shabbos before Rosh Chodesh. We read the maftir from the special Torah portion in Parshas Bo, which discusses the mitzvah of Rosh Chodesh and also gets into the mitzvah of Korban Pesach (paschal lamb). The haftorah is in Yechezkel, perakim 45 and 46, which discusses the service in the Beis HaMikdash, when it will be rebuilt, may it come speedily in our days. It begins with the sacrifices that will be brought on Rosh Chodesh as well as discusses the offerings on Shabbos and Yom Tovim.

A part of the Holy Service on the three festivals of Pesach, Shavuos, and Sukkos was the mitzvah of Re’iah, being seen in the Beis HaMikdash. This mitzvah was for all men to show their presence in the Beis HaMikdash. They would go through one entrance on the northern side and walk through the Area for Yisraelim, bow, and walk out the southern entrance, or vice versa. The Prophet, Yechezkel, describes it: “Now when the prince enters, by way of the hall of the gate is he to enter, and by the same way he is to leave. But when the people of the land come before Hashem, on the appointed days, whoever enters by way of the northern gate to worship is to leave by way of the southern gate, and whoever enters by way of the southern gate is to leave by way of the northern gate. He should not withdraw by way of the gate through which he entered; rather he is to leave by way of the opposite one. And as for the prince among them, as they shall enter is he to enter, and as they leave he is to leave” (Yechezkel 46:8-10). (Click here for a diagram of the Beis HaMikdash.)

Based on these pesukim the Gemaras in Megilla 29a and Brachos 63a learns that there is a mitzvah, when one walks into shul to daven, to walk through one entrance and leave through another entrance in order to walk through the shul. The Korban Nesanel on the Rosh in Megilla asks how we learn this mitzvah by a shul from the pasuk in Yechezkel which only talks about every Jew coming three times a year to the Beis HaMikdash; how does the gemara apply it to a shul all year around? He answers that really if a Yisrael would come at any point of the year he should go through the side entrance either on the north or south side and leave on the opposite exit, but he only has a mitzvah to come up and show himself in the Beis HaMikdash 3 times a year.  In context , the pesukim were telling us that the Kohen in charge of the service who would normally go through the main entrance on the east side and leave from where he came throughout the year, should follow what everyone else is doing and enter from one side entrance and leave through the other side entrance (Rosh perek 4, paragraph 9, note shin).

Why is it a mitzvah to walk through the shul if you are coming to daven? The R”an in Megilla says “The reason is that it appears like you love it” (see Mishna Berura 151:5:21).

The R”an speaks in very peculiar terms. What does he mean when he says “The reason is that it appears like you love it,” Hashem looks into our hearts and knows whether we appreciate and love Him and His holy places. Isn’t coming to pray in front of Hashem a show of love for Him? Within the words of our prayers we express our love! Either we feel the love already and express it through our prayers or if we don’t really feel it and we are just giving lip service then what does walking through the shul which makes us appear that we love it do if Hashem really know what is in our hearts? We can’t fake Him out!

It must be that by walking through the shul and making it appear like you love it actually infuses more love inside ones heart, and whatever feeling of love one had before is intensified through the act of walking through the shul.

The Divrei Chamudos, a commentary on the Rosh in Brachos has another application of this halacha. When a person is called up for an aliyah he should go up to the Torah the shortest possible way and then when he is finished he should go back to his seat the long way (Divrei Chamudos on the Rosh Perek 9, paragraph 29, note 101). (Click Here for Hebrew Text.)

The message is clear. By walking up to the Torah as quickly as possible and then taking time to walk back to one’s seat he is showing his love for Hashem and His Torah. By expressing one’s feelings it increases his or her emotions in their heart. Actions don’t just show how one feels it also increases feelings.