Category: Food for Thought

זכרון ציפה תרצה – The Food for Thought Archives in blessed memory of Celia Rosenberg a”h

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Noach – “Who That is Honestly Involved with the Public”

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During The Flood, in this week’s Torah portion of Noach, Noach meticulously took care of the needs of every animal in The Ark. He fed them and provided for all of their needs. He tirelessly fed the animals 24/7 the entire time he was in The Ark, only once being slightly late, which resulted in being maimed by a lion.

The Torah relates that Hashem commanded Noach, “And as for you, take yourself of every food that is eaten and gather it in to yourself, that it shall be as food for you and for them” (Breishis 6:21).

The lesson the Ralbag learns from here is, “that it is proper for a person who oversees the wellbeing of those under him, his household and servants, to give them their do share of whatever they need for their own personal diet, to keep their bodies going. The Torah already pointed this out in that which Noach oversaw giving out food to all the animals in The Ark and the command to Noach to feed them as [Hashem] said, ‘It is for you and for them to eat.’ This was Noach’s obligation to be constantly preparing their food. If this is what should be done for animals, then all the more so it is even more proper for one’s household and servants. Behold, in this fashion one will keep together the collective household which is the start of fixing the collective community at large.” (Click here for Hebrew text.)

The head of one’s household seems to have a personal responsibility to be on top of the health and physical needs of his entire household, and those he is in charge of. We see from Noach that Hashem didn’t just tell him to bring tons of nourishment, enough for every person and animal to eat, for the entire time they would be in The Ark. Noach could have simply stockpiled a number of types of food items for him and his family and a lot of straw and similar items for the rest of the animals and left the food in a number of spots for the animals to feed themselves. It might not have been ideal and comfortable, but it is an emergency situation, and the animals would have survived with whatever they had. However, that is not what happened. Noach made sure that the dietary needs of each animal were met and fed each animal exactly when they needed to eat. Scrupulously and personally ensuring that all their physical needs were met. And we can assume, even though the Torah didn’t mention it, but kal vachomer, it’s a fortiori, that Noach definitely, without a doubt, made sure that his wife, sons, and their wives had the proper provisions and food to survive their stay in The Ark.

This is an important responsibility on the head of the household. But how does the Ralbag see from this that if one does this for his own household it is an indication that one can take care of the community at large? Noach had no one else to take care of but his family and the animals; that was his household. Why can’t a person make sure someone else takes care of his household needs and focus his time and energy on the needs of the public, using the creative tools that he has up his sleeve, in his creative mind?

It would seem that the Ralbag is teaching us an important lesson in leadership. This is that in order to properly take care of a large group, especially the physical needs of that group, one has to first have experience taking care of a smaller group, i.e. his family; only then can he begin to be able to handle the larger group.

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Breishis – Kindness Through Punishment

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In the repetition of the Musaf prayers of Rosh Hashanah and Yom Kippur we state: “All believe that He preserves kindness. Who is patient and averts His eyes from rebels.” The basic understanding of “preserves kindness” is that Hashem rewards thousands of generations for the righteousness of their ancestors, as written in Shemos 34:7 by the Thriteen Attributes of Mercy.

However, we find a different type of kindness that Hashem does for mankind in the Medrish Aggadas Breishis on this week’s Torah portion of Breishis. At the very end of the Torah portion, it discusses the prelude to the flood: “Hashem saw that the wickedness of mankind was great upon the earth, and that every product of the thoughts of his heart was but evil always” (Breishis 6:5). The Medrish there in paragraph 3 says, “‘Hashem saw…’ For the wicked say Hashem doesn’t watch while we sin because He is far away, and there are seven heavens between us and Him, as it says, ‘The clouds block Him so He cannot see’ (Iyov 22:14). So, to Dovid said about them ‘And they say, G-D will not see, nor will the G-D of Yaakov understand’ (Tehillim 94:7). Hashem says back to them, ‘Wicked in this world, “He Who implants the ear, will He not hear? Will He who fashions the eyes not see” (Tehillim 94:9)? Doesn’t He look intently at everything as it says, ‘Behold My eye has seen everything, My ear has heard and understood it’ (Iyov 13:1). And even though logic dictates this about Me, ‘For He discerns deceitful people; He sees iniquity, though He seems not to notice’ (Iyov 11:11), however this matter I did just for you.” As it says, ‘Hashem saw that the wickedness of mankind was great upon the earth.'” (Click here for Hebrew text.)

Rav Avraham, the son of the Vilna Gaon, as well as the Etz Yosef, explain the conclusion of the medrish, “Even though logic dictates… meaning, even though the Torah and Prophets testify about Me that I avert Myself from rebels (as the prayer the High Holyday services mentions as quoted above), but for you where your atonement is the main thing, I had to go above and beyond My attributes and take revenge against you.”

The medrish explains that what drove the generation of the flood to become so evil was that they felt Hashem wasn’t watching them, since He is so far away, based on Chaza”l (for example, Medrish Tapuach Bu’Atzei Hayaar, which says that Hashem’s throne is seven heavens away, having in mind whatever that might mean. Since Hashem, The Omnipresent, is here there and everywhere). Yet because of this belief that generation did whatever they wanted and fell deeper and deeper into the abyss of wrongdoing until they warranted being wiped out in a massive flood that destroyed the world. It seems that they had an excuse for this attitude, because for hundreds of years people weren’t punished for their deeds. There was a reason for this; because Hashem runs the world on grace and mercy and is not quick to exact punishment; rather, He yearns and patiently waits for the wicked to repent from their evil ways. However, at that time, there came a point of seemingly no return, where Hashem was essentially telling the generation of the flood that I have to go against the rules of how I set up the world and exact retribution against you. This is because you are at a point of being better off with a punishment that can be an atonement for your bad deeds, rather than waiting any longer for you to change your ways. Hashem was obviously hoping that upon their death they would regret their ways and at least have some thoughts of repentance in order to deserve atonement. However, the mishna in Sanhedrin (10:3) relates, “The generation of the flood has no share in the World To Come, nor will they stand for judgment. ” Though on some level, an atonement was meted out, for the Yad Ramah says on this mishna, “They have no share in the World To Come, but, on the other hand, they will not be punished for their sins on the final day of judgment which precedes the World To Come because they already received their punishment with The Flood.” (Click here for Hebrew text.)

It sounds, based on the Etz Yosef and the son of the Gr”a, that Hashem was doing that generation a favor, going above and beyond normal judgment; but what favor, what kindness was this? They were wiped out in a flood, which Chaza”l say included acid rain, and wiped out the entire world, only leaving the fish and whoever was with Noach in the Ark. They didn’t even get a share in the World To Come! Where is Hashem’s kindness and mercy? What favor was Hashem doing for them?

However, according to the Yad Ramah, it’s obvious that Hashem knew that the punishment He exacted upon them in this world, with all its severity and ramifications, was enough to do away with the punishment they could have gotten, which without a doubt was the lesser punishment, compared to what they would have gotten after being judged on Judgement Day before the World To Come. This, in of itself, was an incredible kindness!

However, barring the Yad Ramah, we must say, strictly based on the Etz Yosef and Rav Avraham the son of the Gr”a, that exacting revenge as an atonement is an incredible kindness given by Hashem.  And it was given to those who did not take the hint and fooled themselves into thinking that Hashem wasn’t watching. It was an incredible kindness for those sinners, because they will come to the realization of the truth and be able to see the truth and not be blinded by disbelief.

So even though Hashem is merciful and waits for a long time for the wicked to hopefully repent, He is also kind and allows the wicked to appreciate the truth at a point where they seem too far gone to get it on their own.

The truth is something very much worth appreciating!

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Haazinu – Past, Present, Future Interjecting One Another

This Dvar Torah is dedicated in memory of R’ Eliezer Chaim ben Yaakov a”h. May his family find comfort among all the mourners of Tzion and may the zechus of this learning be a merit to his Holy Neshama!

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In the Song of Moshe, by this week’s Torah portion of Haazinu, it writes, “Remember the days of the world, understand the years of generation after generation. Ask your father and he will relate it to you, your elders and they will tell you” (Devarim 32:7).
“זכור ימות עולם בינו שנות דור ודור שאל אביך ויגדך זקניך ויאמרו לך.”
Rav Hai Gaon in his Medrish Pisron Torah explains this pasuk to mean, in one of his interpretations:
 “Remember the days of the world” “זכור ימות עלם” “Another interpretation, Hashem said to the Jews: ‘When I give upon you sufferings (יסורים), remember the reward I am guaranteeing you.’ (The Biur on this medrish says that “the days of the world” refer to The World To Come)
“Understand the years of generations after generations” “בינו שנות דור ודור” this is referring to the times of Moshiach as it’s written in Tehillim 72:5, “They will fear You as long as the sun [and the moon endure] etc.” (The Biur proves how this pasuk refers to the Kingdom of the House of David, i.e. the days of Moshiach, the intention being that you should remember the many good things Hashem will do in the times of Moshiach).
 “Ask your father and he will relate it to you” “שאל אביך ויגדך” in the future the Jews will hear [Torah] directly from Hashem, as it says in Yeshayahu 30:20, “your Teacher will no longer be hidden etc.” (The Biur says “your father is referring to Hashem as it says in Shemos 4:22, “My son, My first born Israel)”
“Your elders and they will tell you” “זקניך ויאמרו לך” just as He showed the elders on the mountain, as it says in Shemos 24:1, “To Moshe he said etc.” (Click here for Hebrew text.)
Rav Hai Gaon is teaching us a formula, based on this pasuk, of how to react; what is the attitude that one should have towards any suffering which one has to deal with in his or her lifetime. In that way, it will help the person get through the troubles and tribulations they are facing.

The formula he prescribes is to look at the endgame for strength, and to look towards the past for practical examples of realizing and attaining this strength and comfort, in order to properly handle the suffering one is going through.

That is, right before the end of time, Moshiach is coming, hopefully sooner than later, there will be Olam Haba, The World To Come. And we will be basking in the Light of Hashem, the ultimate pleasure, as the Mesilas Yesharim in the beginning of chapter 1 says. Torah learning in the Beis Medrish Shel Maala will be taught by Hashem, just as Moshe Rabbeinu was taught the Torah in Heaven by Hashem when he ascended Mount Sinai. Imagine not just hearing a class or shiur by a Rabbi or Rosh Yeshiva, but by The King Of All Kings, Master Of The Universe, The Almighty, Blessed Be He; nothing like that, incredible, unimaginable!

The problem is that this is unimaginable! How can something so esoteric and so far from our physical comprehension be relatable and comforting? Especially to someone who is in so much distress! The person could be suffering from a debilitating illness, or under financial stress, or having family issues; any sort of suffering; how could they calm down and be comforted by just remembering the reward they will get in Olam Haba, the peace and bliss of the times of Moshiach, and the opportunity to learn “face to face” with Hashem, their present state is to overwhelming?!

The answer Rav Hai Gaon gives is to make it relatable. Paint a picture in your mind of what it would be like. Use previous tutorials and examples that you can relate to; for example, past similarities, like Moshe Rabbeinu learning Torah with Hashem, to understand and make it resonate in oneself, that it is something possible and relatable.

What we see from here is that the way to handle current stress and suffering is to look to the future for comfort, but use the past and others’ experiences to be able to relate to the future. The use of time and history helps a person comfort him or herself in times of distress and suffering, through painting a picture of hope and solace which calms the soul.

Good Shabbos Shuva,
Rabbi Dovid Shmuel Milder
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Netzavim and Vayelech – From Cobwebs To Tissue Paper

Rav Shmuel Berenbaum zt”l, the Rosh Yeshiva of Mir in America, once related that he asked Rav Yechezkel Levenstein zt”l (mashgiach of the Mir in Europe and eventually Ponovezh in Bnei Barak, Israel) why he had only a brief stay in America after the war and decided to make aliyah to Israel? Rav Chazkel Levenstein zt”l answered that he felt it was impossible to raise children to be Torah observant in America. Many years later Rav Shmuel Berenbaum zt”l questioned this reasoning because, as proven by many Bnei Torah and even Torah Giants being raised in America. America is also a major cornerstone of Torah in the world today; so did the Mashgiach zt”l err in his feelings? However, Rav Shmuel Berenbaumzt”l answer that absolutely, according to the nature of the world, The Mashgiach zt”l was correct; it is not naturally possible for Torah to thrive in such a place of spiritual impurity (טומאה) as America. However, the success of Torah in America is only through means of a miracle, and part of the promise by Hashem that Torah would never be lost by the offspring of those who received it in the desert at Sinai. Accordingly,  Rashi (Devarim 31:21) writes that “‘it will never be forgotten by your offspring’ which is a promise to the Jews that Torah will never be completely forgotten by their offspring'” (See Shema Bni volume 2 by Rabbi Binayamin Luban, footnote 1292 quoting Sefer Kisra Shel Torah, page 58).

The Rashi that Rav Shmuel Berenbaum zt”l is referring to is in the second portion of this week’s double portion of Netzavim and Vayelech. We can see from the context of the pasuk how it relates to what he was saying, “It shall be that when many evils and distresses come upon it (the Jews as a whole), then this song shall speak up before it as a witness, for it shall not be forgotten from the mouth of its offspring, for I know it’s inclination, what it does today, before I bring them to the Land that I have sworn'” (Devarim 31:21). Rashi, in his entirety on this pasuk, exclaims, “‘This song shall serve as testimony before them as witness’ that I warned them, in it, of all that occurred to them. (The Mizrachi explains that the song of Haazinu [in next week’s parsha] details the suffering Israel must undergo for turning from Hashem.) ‘For it shall never be forgotten from the lips of their progeny’ this is a guarantee to the Jews that the Torah will never be completely forgotten by their progeny.” (Click here for Hebrew text.)

The simple explanation and the way the Maskil LiDavid understands Rashi is that this promise is based on a gemara in Shabbos 138b. The Maskil LiDavid writes that “even though the simple explanation of the pasuk is that it refers to the song [of Haazinu in the next parsha] and not the Torah, one can still say  based on a drasha using the 13 middos to extrapolate from the Torah, that it is referring to the Torah itself. For,this song is a part of the Torah and since anything that was included in a general statement but was then singled out from the general statement in order to teach something, it is not singled out to teach only about itself, but also to apply it’s teaching to the entire generality (see 8th attribute of Rebbe Yishmael’s 13 attributes); in this case the entire Torah. And when Rashi says that it will not be completely forgotten, he inferred this; meaning that even though you might not find clear-cut halacha, Jewish law, as it says in Amos 8:12 ‘they shall wander to seek etc., however it will not be completely forgotten as Rav Shimon bar Yochai says in the gemara Shabbos.” (Click here for Hebrew text.)

There the gemara writes, “It was taught in a braisa, Rebbe Shimon bar Yochai says, Heaven forbid that the Torah would be forgotten by Israel! For it is stated (Devarim 31:21), ‘For it shall not be forgotten from the mouth of [the nation’s] offspring.’ But how then can I uphold Amos’ prophesy, ‘They shall wander to see the word of Hashem, but shall not find it’? This means that they will not find clear halacha and clear teachings in any one place where they shall seek.” The Ben Yehoyada points out that “clear halacha” refers to the reasoning behind the Mishna’s rulings and “clear teachings” refers to the accurate text of the Mishna itself. However, the Ben Yehoyada says that he feels that this is a good thing, as it will motivate them to work harder, and through this create for themselves a merit of protection by achieving clarity about halacha and mishnayos. Indeed, they will also put upon themselves restrictions (חומרות) to forbid things when in doubt, and this will also be a defendant for them [in the Heavenly court]. (Click here for Hebrew text.)

If Rashi is just quoting a gemara in Shabbos, as the Maskil LiDavid purported (and the Ben Yehoyada says that this gemara is simply saying that  we are going to have to work very hard to understand the Torah, it might get quite difficult, and  many  opinions involved in order to achieve clarity; but the hard work, blood, sweat and tears, is in fact the merit for Torah never being forgotten) then why would Rav Yechezkel Levenstein run away from that; why would that take a miracle? That is our purpose in life, עמלות ויגיעה בתורה, toiling and putting a lot of effort into learning! If that is what produces merit, then why shy away from it?

However the Sifsei Chachamim (footnote 40 on Rashi) explains a reason in logic as to why Rashi had to say the Torah will not be be completely forgotten, “what that means is that we see with our own eyes that the hearts have diminished, so what does the Torah mean that ‘you will not forget it etc.?'”

It must be that even though Hashem has promised that the Torah will never be forgotten by the Jewish People, however, as the generations unfold, life gets hard, persecutions, antisemitism, exile from one country to another, and then everything looks fine and dandy in the “golden medina” America, the place where one can fulfill his dreams of life and prosperity, get whatever one wants and live a life of wealth and physical enjoyment – then it’s understandable that our hearts won’t be as much into learning.

The reality is that this is part of Hashem’s master plan, part of the nature of the world, in the context of hiskatnus hadoros, the diminishing of each generation. My Rosh Yeshiva, Rav Henach Leibowitz zt”l used to say that the generation which came after their arrival in America was as fragile as cobwebs; but nowadays, we are even more fragile, like tissue paper. But the Sifsei Chachamim didn’t say that as the generations go on there will be a drop in intellect, in brainpower (whether that’s true or not, who is to judge). However, there have been many intellectuals and geniuses raised in America and throughout the previous generations. The Sifsei Chachamim, though, is emphasizing the diminishing of one’s heart, the passion and drive, dedication and stamina to work hard, toil, sacrifice everything for the sake of remembering and understanding the Torah and knowing the right thing to do, the ratzon Hashem. That will be nearly forgotten but will never ever be completely forgotten.

When Rav Yechezkel Levenstein zt”l sensed that this would be an extra difficult threat in America, which would need a miracle to rely upon to ensure that his children would stay dedicated in their hearts to Torah and mitzvos, he then decided that it would not be right to rely on miracles, and he moved to Eretz Yisrael.

Hashem does, though, perform miracles, and though our hearts aren’t as strong as yesteryear, Torah has not been forgotten and is thriving to whatever degree, in our exile, even to this day! May we all merit to stop relying on miracles and be able to return to our Home and the ultimate redemption with the coming of Moshiach, bimheira biyameinu. “Grant us our share in Your Torah, and may we serve You there with reverence, as in days of old and in former years,” as we say in the conclusion of our shemone esray.

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Devarim – Think, Don’t Regret! 

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We are in the midst of the Nine Days, which conclude with Tisha B’Av. The gemara in Taanis 29a says that the spies came back and slandered the Land of Israel on Tisha B’Av, which led to crying and mass hysteria among the Jewish People. Hashem told them: “You weep without cause, I will give you reason to cry and establish this day as a day of weeping throughout the generations.” (Click here for Hebrew text.)

But what went wrong? What compelled them to accept the lashon hara, slander of the spies?

This week’s Torah portion of Devarim begins the rebuke Moshe gave to the Jewish People at the end of his life. In it he discusses the episode of the spies, where they initially decided to not conquer the land and then changed their mind (See Devarim 1:19-46).
One of the lessons the Ralbag learns from here is “that it is appropriate to accept the good at the desirable time. For if one does not make oneself feel willing to accept it, then it’s possible when he does want it, it won’t be given to him. Don’t you see that the Jews were prevented from receiving good because of the matter of the spies and when they regretted this and wanted to take the good, they couldn’t get it.” (Click here for Hebrew text.)
The Jewish People decided not to inherit the Land of Canaan that Hashem was giving them on account of the bad report of the spies. Then they regretted their decision, and  were punished with spending 40 years in the desert and a whole generation wiped out, before being allowed to conquer the land. So they decided on their own to try to conquer it right then and there but were driven away by Canaanite nations.

But why is this considered a lesson in taking the good when you have the opportunity, and not delaying and trying to get it later after one might have lost the chance? They were misled by the spies and didn’t even realize the good they would be missing! These spies weren’t just regular people.; The good people, who actually gave a positive report of the land were Yehoshua, who wound up taking over the mantle of leadership after Moshe Rabbeinu passed away, and Calev, Miriam’s husband, who came from the tribe of Yehuda. The other spies, who gave the bad report were also very righteous and intelligent people, at least before they set out on their mission. This is proven by my Rosh Yeshiva, Rav Henach Leibowitz zt”l ,in his 1st and 3rd shmuz in Chiddushei HaLev parshas Shelach. If so, then what does it mean that they didn’t take advantage of the good when they originally had the chance? They didn’t realize they had the chance, because they were blinded by the spies’ report. In fact, they were never really sure if the land was good, as seen by the fact that they requested for the spies to be sent in the first place?!

It must be therefore that they had the ability to see the good, and if they would have looked more into the matter they would have seen the good from the start. In fact, all they had to do was to focus in on the One giving them The Land, their All Good Father In Heaven, who only wants to do what’s best for His beloved children and is perfect and can make it happen very very easily, without any issues at all.

Sometimes, when one is hesitant about if what he is receiving is good, then looking at the  giver can be a good litmus test, especially if it is coming directly from Hashem; then for sure it is all good. But the Ralbag is teaching a general lesson, that one should look into the matter and not hesitate to take the good when offered. Especially from someone who you can trust; because if you don’t take it immediately, it might be too late.

In this case, because they didn’t focus in on the one who was giving to see the good, it created a chain of events that would cause weeping for generations, including the destruction of the first and second Beis Hamikdash.

May Tisha B’Av turn into the Yom Tov that Chaza”l promise us speedily in our days.

Good Shabbos Chazon,
Rabbi Dovid Shmuel Milder
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Mattos/Maasei – The Psychology of Mourning Death

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This week we conclude the Book of Bamidbar. In the second parsha of this week’s Torah portions of Mattos and Maasei we discuss the parsha of the accidental murderer. The Torah gives the right to relatives of a murder victim to kill someone who accidentally murders, but the murderer has the right to flee, even eventually with help of the courts, to a city of refuge. They must then live there, in security, until the kohen gadol, the high priest, passes away. The pasuk states, “The assembly shall rescue the murderer from the hand of the avenger of the blood, and the assembly shall return him to his city of refuge where he had fled; he shall dwell in it until the death of the kohen gadol, whom one had anointed with the sacred oil” (Bamidbar 35:25).
Rabbeinu Bachye gives three reasons why the accidental murderer can leave free from the city of refuge without any more threat to his life once the kohen gadol passes away:
“1. In Makkos 11a, Chaza”l darshans, extrapolates, the Torah makes the atonement of the accidental murderer dependent on the death of the kohen gadol because he atones for all the Jews. And he should have beseeched mercy on his generation [so that accidental murders would not occur] and he did not beseech [well enough] and behold a sin of murder occurred in his lifetime.
2. Furthermore, the death of the kohen gadol is a comfort to the relatives of the killed so that their hearts won’t be enflamed [with anger] and they won’t worry about him as much.
3. The Sifri on this pasuk darshans that because the kohen gadol is a reason for the Divine Presence to rest among the Jews to lengthen their days, and the killer is a reason to remove the Divine Presence from the Jews and shorten their days, and he is not worthy to stand around before the kohen gadol.” 
(Click here for Hebrew text.)
According to the first and third reasons given by the Rabbeinu Bachye, the killer’s freedom is based on his right to go free. In the first reason it is because the death of the kohen gadol is an atonement, which erases his sin, just as a sin-offering atones for any other accidental sin. According to the third reason, the killer lost his right to live in any proximity of the kohen gadol, the one who brought down the Shechina to the Jewish People, because his actions, albeit unintentional, distanced the Shechina from the Jews. So he’s “jailed” separated from the kohen gadol; but when the kohen gadol passes away he is freed.

However, the second reason seems to be more about cause and effect based on the feelings of the relatives of the one who was killed. They, for some reason, are comforted and aren’t a threat to the killer once the kohen gadol dies, and therefore the killer can leave the city of refuge without any fear of revenge. But why is this? Why does the death of the kohen gadol calm the agitation of the relatives of the murder victim?

One might say that it is based on the first reason, that the relatives knew (which isn’t conclusive) that the kohen gadol should have davened harder, so that something like this would not have happen. Therefore his death is enough compensation for the death of their relative. And even though the actual killer is still alive, the kohen gadol’s death, he who had the underlying responsibility for the matter is enough of a comfort for them to move on in life.

However the Rambam in Moreh Nevuchim (3:40), (which the Mossad HaRav Kook edition of Rabbeinu Bachye brings down in their footnotes) gives an entirely different reason: “His returning [back into society] is dependent on the death of the man who is the greatest of all people, and most beloved by all the Jews because this will quiet down the soul of the bereaved whose relative was killed. For this is the nature of mankind. Anyone who had a tragedy happen to him, if someone else tragically dies who is similar qualitatively or even more severe of a death than [his relative] there is comfort through that tragedy. And there is no worse tragic death by us then the death of the high priest (kohen gadol).”

Imagine, G-D forbid, someone accidentally backing up a car and running over a child. The victim’s father or brother, who are devastated, angry, and frustrated would have the right to to take revenge on the driver according to the Torah, in the days before  Beis Hamikdash was destroyed. There were cities all across Israel and right on the other side of the Jordan River where the murderer could run to and live in a safe haven from the relatives, according to Torah law. These relatives live in sorrow over having lost a loved one whom they could have interacted with day in and day out, watch grow up, develop, and enjoy times together. All that erased because of an accident. Why would the death of the gadol hador, the spiritual leader of the generation, someone who the relatives might not have even met in their lives, make up for their close relatives death? Indeed, to the extent that they are comforted and feel enough solace that they won’t want to take revenge on the murderer anymore?

It would seem, as the Rambam says, that it is the nature of mankind that when a person who is a beloved leader of the generation, someone, who, even if one does not personally know, but was relied upon for guidance, support leadership, or knew that the world, or at least Torah Jewry was dependent on him, and he in essence supported the world on his shoulders, the tragedy of his death, even if it’s just out of old age, is so crushing that even the feelings of frustration and anger over the accidental murder of a child or parent is calmed down and put to rest, due to dealing with this new sad circumstance.

Hashem built into the psyche of a person to only be able to deal with one tragedy of equal or harsher weight one at a time. Once another tragedy of equal quality or worse happens, then naturally the hard feelings from the previous tragedy cease, and one is forced to handle the subsequent tragedy (even though the sadness from the first might still be there). For this reason it makes sense that the accidental murderer may feel safe to leave the city of refuge once the kohen gadol, the spiritual leader of the generation, passes away, and the relatives of the victim now have to deal with their new emotional tragedy, which causes their ill will against their relative’s killer to calm down.

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Pinchas – A Lesson From The Parsha For Today

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“Hashem spoke to Moshe, saying: Harass the Midianim and smite them because they attacked you; for they harassed you through their conspiracy that they conspired against you in the matter of peor, and in the matter of Cozbi daughter of a leader of Midian, their sister who was slain on the day of the plague, in the matter of peor” (Bamidbar 25:16-18).

The lesson the Ralbag learns from Hashem’s speech to Moshe is, “One who knows for a fact that someone else wants to annihilate him, the proper thing to do is to annihilate that person (or people) first in order save their life. For this reason Hashem commanded [Moshe] to attack the Midianim because of their known hatred towards the Jews and their interest in doing bad to them, especially since now they had even more hatred for murdering Kozbi the daughter of Tzur.” (Click here for Hebrew text.)

The Midianim were like distant cousins of the Jews (in fact half-brothers, as they came from the same ancestral father Avraham, just like the Arabs, who descend from Yishmael, who came from the same father as us, Avraham). One would think that negotiating a peace settlement might be a more proper way to do things, especially with those that are kindred.
This is aside from the fact that peace is one of the most important attributes of Hashem, as we find in the first Medrish Rabba in this week’s Torah portion of Pinchas: ” Great is peace that is why it was given to Pinchas, for the world only runs on peace and the Torah is completely peaceful as it says in Mishley (3:17) ‘It’s ways are ways of pleasantness, and all its pathways are peace.’ And if a person comes from traveling then one should greet him with peace. Also, in the morning one should greet a person with peace. As well as at night one should too. The paragraph after Shema at maariv ends with peace. The last bracha of shemone esrai beseeches peace. The Birkas Kohanim concludes speaking of peace. Rebbe Shimon ben Chalafta says that no vessel holds blessing besides peace as it says in Tehillim (29:11) ‘Hashem will give might to His nation, Hashem will bless His nation with peace.'” (Click here for Hebrew text.)One of Hashem’s names is even Shalom. We see how great and important peace is from this very parsha; so why does Hashem command us to wipe out the Midianim and not try to negotiate a peace deal with them?

It must be that the right thing to do when truth is staring you in the face and it is evident and clear as day that your enemy hates you and wants to wipe you off the face of the earth, that it is pointless to consider peace. Especially if you have already assassinated a leader of theirs, as Pinchas had done when he killed the Midianite princess Cozbi bas Tzur for good reason; they were then even more heated up. The proper thing to do then became to defend oneself with a preemptive strike, completely decimating them before they can do any more harm, or even any harm at all.

Easy fast of the 17th of Tammuz & Good Shabbos,
Rabbi Dovid Shmuel Milder

P.S. For what it’s worth, the Pesiksa Rabasi diRav Kahana (end of perek 37) says in the name of Rebbe Yitzchak, “the year that the King Moshiach will reveal himself all the nations of the world will be fighting with each other. The Persian king will be fighting against the Arabian King. The King Of Arabia will go to Edom to seek advice from them. The King Of Persia will turn around and destroy the entire world. All the nations of the world will be screaming, going crazy, and falling on their faces and they will be going through pain like the pain of childbirth. The Jews will also be screaming and going crazy and they will say, ‘Where are we going to go and where will we be coming from. He (Hashem) will say to them, ‘My son don’t be afraid. The time of your redemption has come and not like the first redemption is the final redemption because by the first redemption you still had suffering and were at the mercy of other kingdoms but the final redemption there is no suffering and you won’t be living under any other kingdom. Others Rabbis taught that at the time that the King Moshiach will reveal himself he will come and stand on the roof of the Beis Hamikdash and he will call out to the Jewish People and say to them, ‘Humble ones the time of your redemption has come and if you don’t believe it then see His light that shines upon you!'”
בשעה שמלך המשיח נגלה בא ועומד על גג של בית המקדש והיה משמיע להם לישראל ואומר להם, ענוים הגיע זמן גאולתכם ואם אין אתם מאמינים ראו באורו שזרח עליכם.

It also says at the end of Medrish Vayosha, “When the days of Moshiach will be upon us, Gog and Magog will go up to the Land of Israel because he will hear that Israel is without a king and are living securely. He will immediately take 71 nations with him and go up to Yerushalayim. He will say, ‘Pharaoh was a fool because he decreed to wipe out the males and leave the females. Balak was stupid because he wanted to curse them and he didn’t know that their G-D wanted to bless them. Haman was crazy because he wanted to kill them and didn’t know that their G-D wanted to save them. But I won’t do that rather I will go up and make war against their G-D first and then I will kill them…’ Hashem will say back to him, ‘Wicked person, My nation you want to wage war with, I swear by your life that I will do away with you.’ Immediately He will rain down brimstone (like meteors) which is hidden in the celestial skies and they will be struck with a great plague (a deadly sickness)… After that a brazen king will rise up and wage war against the Jews for three months. His name is Armolis and these are the signs of him: (1) He will be bald, (2) one of his eyes will be small and the other large. (3) His right arm will be a tefach (3.78 inches according to Chazon Ish) and his other arm will be two and a half amos (56.75 inches according to the Chazon Ish.)
(4) He will have leprosy on his forehead.
(5) His right ear will be closed and the other one open. When a person will speak to him good he will lean his closed ear towards him. When a person wants to speak bad about him he will lean his open ear towards him. He will go up to Yerushalayim and he will kill the Moshiach Ben Yosef… afterwards Moshiach Ben Dovid will come in a cloud… and will kill the evil Armolis… After that Hashem will gather together the scattered Jews from here and from there… There will be 72 gemstones hanging over Yerushalayim lighting up the world from one end of the earth to the other. The nations of the world will walk towards the light… Hashem will then bring down the Beis Hamikdash from Heaven… The Jews would then live there (in Israel) for two thousand years eating the Leviathan. At the end of 2000 years Hashem will sit on His throne in judgment in the Valley of Yehoshafat. Immediately the heaven and earth will switch, the sun and the moon will be embarrassed… Hashem will bring all the nations and languages to judgement and say to them, ‘To whom have you worshipped in this world, and to whom have you prostrated yourself.’ They will say, ‘To silver gods and golden gods.’ G-D will say to them, ‘You and your gods will pass through fire and if they can save you they will save you. They will then be passed through and be burned… Afterwards the Jews will come and Hashem will say to them, ‘Who did you serve?’ Immediately they will answer, ‘Our Father, our Redeemer forever will be Your Name!’ Immediately Hashem will save them from the judgement of Gehinnom and they will sit in Gan Eden and delight in their fruits… After that Hashem will renew for them the Heaven and the Earth… Hashem will, in the future renew it and bring forth trees and all sorts of delights and all of it will live forever. Who that did miracles and wonders in those days He will do miracles and wonders with us in these days at this time and will gather us from the four corners of the earth and bring us to Yerushalayim, rebuilt, and established speedily in our days, amen.” המבין יבין…

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Chukas/Balak -A Sight for Sore Eyes

This dvar Torah is dedicated in honor of the 66th wedding anniversary of Dr. Menachem Mendel and Itka Shulamis Greenstein. At 66 years, the love is stronger than ever! May they have many more happy and healthy years together, b’ezras Hashem!

Now for some Food for Thought:

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

When speaking in terms of prophesy, one of the prerequisites for acquiring prophesy is to not be in a state of sadness or anger. For this reason, we find that Serach bas Asher played the harp when telling Yaakov that Yosef was still alive, to help bring back his prophesy that had been lost for many years. Dovid Hamelech also played the harp to prepare himself for prophecy. Music was a major force for many prophets to reach the level of prophecy, because music has a calming effect and makes people cheerful.

We see a poignant example of this in regard to the prophet Elisha. The pasuk says in Melachim Beis (3:15), “And now bring me a musician. It happened that as the musician played, the hand of Hashem came upon him.” The Radak gives two possibilities as to why Elisha needed a musician to bring back his ability of prophesy. “They say that from the day Eliyahu, his rebbe, disappeared, he had not the spirit of prophesy rest upon him because he was mourning, and the holy spirit (Ruach Hakodesh) only rests on a person through joy. There are those who say [he lost his prophesy] because of his anger, for he got angry at the king of Yisrael [Yehoram] which made him sad. Chaza”l say ‘Whoever gets angry, if he is a prophet, prophesy disappears from him, from where do we know this? From Elisha.’ And in order to bring back his happiness he got a musician to play for him.” (Click here for Hebrew text.)
Yet in the second parsha of this week’s double portion of Chukas and Balak, we find an astonishing thing in regard to Bilam, the non-Jewish representative that Hashem granted prophecy, for all the gentile nations. Bilam started out with the intention of cursing the Jewish People, but Hashem granted him prophesy and put words of blessing for the Jewish people into his mouth. The pesukim state that then “Bilam saw that it was good in Hashem’s eyes to bless Israel, so he did not go as every other time towards divination, but he set his face toward the wilderness. Bilam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of G-D was upon him” (Bamidbar 24:1,2).

The Ramban explains that after 2 rounds of blessing the Jews, “Now Bilam adopted an entirely new approach to his attempt to draw prophesy to himself. Previously, he had hoped to divine the moment of G-D’s anger and utilize it to bring a curse upon Israel, but he finally realized that this was not to be. Having been told ‘there is no divination in Yaakov’ (Bamidbar 23:23), he realized that his sorcery had no chance of success, so ‘he set face towards the wilderness’ (24:1) to open himself to the prophesy G-D wished to impart: His blessing of Israel. For the first time in his life, G-D did not merely ‘happen’ upon him; for the sake of Israel, G-D appeared to Bilam in the fullness of His glory (as per 24:2) and Bilam experienced the height of true prophecy.”
But how did Bilam attain this true state of prophesy? He must have been frustrated, angry, and sad at the lack of success he was having in failing to do the job he was being paid quite a sum of money by Balak to do?

However, Rav Saadia Gaon points out in pasuk 2, “and since he raised his eyes and saw them camped in order of their tribes the prophesy of Hashem rested upon him.” (Click here for Hebrew text.)
Bilam was defeated, frustrated, and angered by his donkey, shaken up by an angel, before his potential curses turned to blessings; so how did he turn around and get a high-level prophesy from Hashem?

Not through music! He simply looked up at his enemy’s camp and was taken aback at the sight he saw. The order, the majestic glory, and the impressive, formidable formation of their camp. He was awed by what he saw, it excited him, and any negatively in his heart was erased. Bilam was so impressed by what he saw that he was inspired to act happily and reached a level of prophesy where he was able to truly bless the Jews a third time. Indeed, he included the famous words “מה טובו אהליך יעקב” “How goodly are your tents O’ Jacob etc.” Though by the end of the parsha he again soured, we see how not only music but even an impressive sight can lift one up out of one’s woes and struggles, uplifting a person to glee and happiness, to the point of being inspired to prophesy.

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Korach – Inspiring Inspiration

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In this week’s Torah portion of Korach, Moshe and Aharon had to deal with a rebellion that was getting a bit out of control. At some point, after the main rebels were miraculously swallowed up by the earth and burned to a crisp, the Torah relate: “The entire assembly of the Children of Israel complained the next day against Moshe and Aharon saying, ‘You have killed the people of Hashem!’ And it was when the assembly gathered against Moshe and Aharon, they turned to the Tent of Meeting and behold the cloud had covered it, and the glory of Hashem appeared. Moshe and Aharon came before the Tent of Meeting. Hashem spoke to Moshe saying, ‘Remove yourselves from among this assembly and I shall destroy them in an instant!’ They fell on their faces. Moshe said to Aharon, ‘Take the fire-pan and put on it fire from upon the Altar and place incense and take it quickly to the assembly and provide atonement for them, for the fury has gone out from the presence of Hashem; the plague has begun'” (Bamidbar 17 6-11)!
When the Torah says that Moshe and Aharon fell on their faces, the Baal HaTurim Hashalem points out that in pasuk 10 they didn’t pray to Hashem as they did earlier in perek 16, pasuk 22. The reason being is that the prayers weren’t flowing from their mouths. Therefore, the next pasuk (11) says ‘For the fury has gone out’, just as it says in the Mishna in Brachos 34b, that Rebbe Chanina ben Dosa, when he was praying for the sick, would say: ‘If my prayers aren’t flowing from my mouth, I know that he is destined to die.'” [Rashi there say that ‘flowing from him mouth’ means that Rebbe Chanina ben Dosa is saying that if normally my prayers are coming out in an orderly, desirable manner and I don’t hesitate, and the pleas are flowing from my heart to my mouth, all that I desire I am able to elongate my prayers about.] (Click here for Hebrew text.)

The Baal HaTurim Hashalem links what he just said with a Ramban on the following pasuk: “take yourself out of this assembly.” The Ramban asks, “I don’t understand the reason for this pasuk and the earlier pasuk, ‘they should separate themselves from within the assembly ‘ (Bamidbar 16:21), because G-D has the power to kill many by way of a plague, around one righteous person he would be left alone, just as we find by the plague of the firstborn in Egypt? It would seem that the fury specifically went out to kill everyone in order to kill these sinners, by the opening of the earth and in the fire, because they were driven after them, and the plagues were in general to kill anyone standing together around there, unless there was another miracle to allow people to escape, or Hashem says [there are special exceptions who won’t be killed] in honor of the righteous, that as long they are among them they can’t touch anyone of them. The intent of this and in similar cases is to inform them that they need to ask for mercy and atonement and Moshe quickly (בזרירות) did this.” (Click here for Hebrew text.)
The situation was dire to the point that they were deserving of unconditional wrath and fury to come down from Heaven, sparing no one, good or bad. The mishna in Brachos 34b even says it is a bad omen, an ayin hara, if prayers for mercy weren’t naturally flowing from the leader’s mouth. An indication, a sign from Heaven, that all is lost and hopeless. And this assembly was in fact evil and rebellious, especially against Moshe himself. If that was the case, then how did he have the drive to make the choice to act and help them, with speed and alacrity, when everything says that they didn’t deserve it, and it even got personal?

We see from here that a person has the ability to overcome personal interests, credible signs of hopelessness, and even logical reasons not to act and help, in order to care of others and take action to stop a danger from getting out of hand. Indeed, this applies not only to taking action, but to acting with great speed and decisiveness to ensure danger is stopped in its tracks, even when it means forcing another miracle to happen.

This is a true care and compassion for others.

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Shelach – The Greater You are the Harder You Fall

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In this week’s Torah portion of Shelach we find a discussion about one who worships idols intentionally, who cannot atone for his sin through an offering. If he was warned and nevertheless sinned in front of two witnesses in the days of the Sanhedrin and Beis Hamikdash,  he can incur the death penalty of stoning. The pasuk addresses an idolater who either was not warned or two  witnesses didn’t view his bad deed, where capital punishment may not be enforced rather the Torah says, “…that person will surely be cut off, his sin is upon him,” “הכרת תכרתו הנפש ההיא עונה בה” (Bamidbar 15:31).
The gemara in Sanhedrin 90b says the double language of being cut off means both from this world and The World To Come. Indeed, the gemara there says that this is one of the biblical sources for resurrection of the dead. (Click here for Hebrew text.)

The Chiddushei HaRa”n on this gemara explains that “The World To Come is only for those who will be resurrected because after the resurrection they will be elevated to gain pleasure from the shine of the Shechina, Holy Presence. This is what is meant in Brachos 17a that The World To Come does not have eating or drinking, rather the righteous will be sitting with crowns on their heads basking in the shine of the Holy Presence. This means to say that even though they will be alive in physical body and soul, they will still be able to live without eating or drinking, just like Moshe on the mountain (Devarim 9:9) and Eliyahu after he ascended to Heaven (Melachim Beis 2:11). And according to this The World To Come is a name given to the time period of the resurrection of the dead. This is the view of many Rishonim including the Yad Rama (Sanhedrin 90a), and the Ramban (Shaar HaGemul perek 3). But the Rambam (Hilchos Teshuva 8:2) holds that The World To Come is the name given to the world of souls after the body dies (again). This is an ancient argument based on firmly rooted Rabbis, Medrashim, and Aggadata that argue on each other.” (Click here for Hebrew text.)

With this backdrop in mind we find earlier on in this Torah portion a description of the death sentence of the generation of desert, Dor Hamidbar, who accepted the slander of the spies about the Land of Canaan. There the Torah writes: “In this wilderness shall they cease, and there shall they die” (Bamidbar 14:35). The mishna in Sanhedrin 110b says that the generation of the desert have no share in the World To Come as it says, “they shall cease” in this world and “there they will die” in The World To Come. The Chiddushei HaRa”n on that gemara says, “It definitely seems that only on that wicked generation do they say that they will not return in the future, meaning they don’t have a share in the World To Come because they removed themselves from Hashem and spoke negatively about the Land of Israel. But in regards to their offspring, definitely whether little or many, they will return in the days of Moshiach and they will serve Hashem. They are the expelled Jews that Hashem will gather, as it’s guaranteed that no tribe will be wiped out (Bava Basra 115b). Also in Yechezkel (47:13, 48:1-34) [when talking about the future] it mentions all the tribes and how each one will be divided a portion of the Land. There is no Jew that G-D forbid argues on this.” (Click here for Hebrew text.)
The Dor Hamidbar, the generation of the desert, reached spiritual heights unfathomable to us, levels of prophesy even greater than Yechezkel ben Buzi when crossing the red sea. Temporarily reached the level of Adam HaRishon upon receiving the Torah at Har Sinai. And even after they sinned, they weren’t wiped out; rather, they had forty years to repent, which they undoubtedly did, and were deserving of such miracles as food falling from Heaven, water streaming from a rock, and protection from the elements by clouds in the day and fire at night. They had no need to work and their whole days were filled with Torah learning and other ways to serve Hashem in the most optimum way possible. So why were they punished so severely that they have no share in The World To Come? We speak and accept lashon hara, slander, day in and day out, and do many other transgressions; still in all, as the Ra”n emphasizes, we, the offspring, 

are guaranteed a share in the World To Come. This is even if at face value the sins that we commit seem to be much more severe than what they did? (Parenthetically, there are some who have and will lose their share if their sins are too severe; see perek Chelek the 13th chapter Sanhedrin for more details).

However, we must say, that this is clear proof to the concept that the greater one is the more strictly Hashem judges them. Expectations are higher; Hashem therefore scrutinizes deeds and intentions like a thin blade of hair. Therefore, because of their level, the Dor Hadeah, the generation of knowledge, lost their chance in to The World To Come over their betrayal “because they removed themselves from Hashem” and slandered Hashem’s land of Israel. They were called the generation of knowledge as they knew Hashem and felt His “presence” and witnessed open miracles more than any other generation in history. They were also referred to as the Dor Hamidbar, the generation of the desert. Even though they had high levels of faith and trust in Hashem, followed Him blindly through the desert, learned His Torah and said Naaseh Vinishma, making an unwavering commitment to His cause and service, still in all, because on some minute level they experienced discouragement after hearing and then accepting the negative report of the spies about a land, not even about another person, still, at their level, this imperfection was magnified to the point of the severe punishment they undoubtedly deserved.
This is the way Hashem’s reward and punishment work. We have to feel thankful for Hashem’s mercy and that He factors in hiskatnus hadoros, the shrinking (in mind, emotion, spiritually and even physically) of each generation as it passes. Therefore, the expectations are less and that is why we have a much better chance of making it to Olam Haba, and the bar to ruining that chance is set very high.

The question that we have in motivating ourselves is what can we do to qualitatively earn a better part in Olam Haba for ourselves on an individual level?

Good Shabbos,
Rabbi Dovid Shmuel Milder