Category: Food for Thought

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

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Shoftim – Clarity in Justice 


There is an obscure medrish in the beginning of this week’s Torah portion of Shoftim. It states, “Rebbe Eliezer says, ‘In a place where there is judgement, there isn’t judgement and, in a place, where there is not judgement there is judgement.’ How can this be? Rather Rebbe Eliezer says, ‘If judgement was done down here [on earth], then judgement is not done above [by the Heavenly Court]. And if judgement isn’t done below, judgement will be done above'” (Medrish Rabba Shoftim 5:5).
In the gemara we frequently find what is called a hava amina and a maskana, which is essentially an assumption of what the gemara originally understood (i.e. hava amina) what the rabbinic figure said. The gemara will then have a question on that assumption, and eventually conclude with an answer (i.e. maskana). However, we don’t find this back and forth as often spelled out in the medrish. So why did the medrish here quote a statement from Rebbe Eliezer, asking what it means, as if they didn’t understand what he was saying, and then restate what he meant?

The Yedei Moshe addresses this conundrum. He begins by explaining the medrish based on a gemara in Makkos 5a, referring to the concept of eidim zomimin, which is a specific type of false witnesses, who are only proven false if two other witnesses come and say “you were with us when this happened,” so the first set of witnesses could not have been there to see the incident, for example if they are testifying about a murder. The gemara there says that if the suspected murderer is executed based on their testimony, then they are not executed. The law by these types of witnesses is that only if they attempted to punish someone, then they get the punishment they attempted to execute; but if the punishment already happened, then they aren’t punished. If that’s the case, then that is what the medrish means when it says, “in place of judgement,” meaning if judgement was already exacted based on their testimony, then “there is no judgment;,” the witnesses aren’t punished with execution. “When there is no judgment ” means the suspect wasn’t executed yet based on their testimony, and so the witnesses are marked for execution [for trying to kill the suspect.] The medrish then asks why this is done against logic [meaning how does it make sense that if the suspect is punished then the false witnesses aren‘’t punished but if the suspect who was charged was not punished yet then the false witnesses are punished with the punishment they tried giving the suspect?] To this the medrish answers that what Rebbe Eliezer meant is that if judgement was executed [for the witnesses] down here, then it’s not done On High, but if it was not executed down here, it does not mean that they are overlooked; rather judgement will be met from On High. 
In summary, the Yedei Moshe explains that originally the medrish was referring to the concept of eidim zomimin, which is discussed later in the parsha, and the medrish says they are punished if the guilty party wasn’t punished yet, and they are not punished if the guilty party already received punishment. The medrish asks, how does it make sense; the witnesses are punished if nothing bad happened to the guilty party, but are not punished if the guilty party was already punished? The medrish answers that what Rebbe Eliezer means is that the witnesses are punished by earthly courts when they were caught before the suspect was punished, because that punishment logically isn’t as severe. But when the suspect was punished, the false witnesses aren’t punished by the earthly court but rather by the Heavenly Court, a much more severe punishment.

Yet the Yedei Moshe doesn’t stop there. He continues and says, “Because it states in The Book of Galanti a correct reason why this is truthfully so, and these are his words: ‘Because it states in Tehillim (82:1) ‘G-D stands in Divine Assembly.’ [Referring to Hashem’s Shechina resting amongst the Jewish High Court (Sanhedrin) while they are in session,] and if the Sanhedrin mistakenly executes someone because of these witnesses, the question is how can that be allowed to happen with Hashem’s Presence right there with them? Rather it must be that the person that was executed because of these witnesses must have deserved execution anyways for some other sin [that the court might not have even known about]. The opposite is also true, if the guilty party was not executed yet based on these witnesses [when they were found to be false] this was a reason from Hashem not to kill him because they were lying witnesses and if so, they deserve to be punished because they tried to kill a kosher and innocent person. If this is so then when the medrish says ‘Rather when Rebbe Eliezer says, if judgement is done below, judgement is not done above’ this means that if this one is killed because of their testimony it must be he was liable to die already, the judgement on these witnesses is not executed above because he was already considered a dead man who they killed. And if judgement was not executed below then judgement is done above meaning that Hashem who knows this person is kosher, therefore he is not killed based on their testimony. Think about it!” (Click here for Hebrew text.)
 At the end of the day, after all the dust settles and all the factors are put into place, the Yedei Moshe understands the medrish to be teaching a lesson about eidim zomimin, that originally Rebbe Eliezer just said if judgement was acted upon then there is no judgment for the witnesses and if it was not acted upon yet then there is judgement for the false witnesses. The medrish felt that does not make sense in logic, for if Hashem’s Holy Prescence, The Shechina, is in the court room how can He allow such a blunder to happen? So, the medrish concludes that it must be that the suspect was deserving execution anyways but there was no way to legally get that done in this world by a court case against him, and therefore Hashem orchestrated that it got done through these false witnesses. That is why the witnesses aren’t liable for punishment but if they are caught to be false before the suspect is punished then they get the punishment for being false witnesses and trying to punish an innocent person.

 We can learn an important lesson from this medrish that especially when it comes to moral conduct one must prove and look into the matter very carefully and not just settle for what seems to be true on a superficial level. For it is true that if Hashem wantsed to set up a statute that false witnesses who are caught as eidim zomimin only receive the punishment they tried giving to the suspect but weren’t successful in doing so, Hashem could do what He wants and that is the rule He decided to make. But if it doesn’t make sense at face value, one has a right to question it and should search for the truth and logic behind the reasoning. This is the lesson of this medrish which goes out of its way and put in great efforts in the fashion of the Talmud to understand what Rebbe Eliezer was teaching us.

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Re’eh – “Truify”


In modern society, many people believe that the truth is not an absolute, but, rather, relative. That is far from the Torah perspective. Hashem’s Divine direction for existence, the Torah, the Blueprints of Creations, and the Handbook of Mankind is the absolute truth without any question or doubts. This is obviously true because the Almighty, All Knowledgeable, All Goodly, and perfect in every possibly way, Hashem, created the ultimate truth. Indeed, even when there are arguments within Jewish Law as to what the absolute truth in fact is, these arguments are based on the misunderstandings of feeble-minded human beings. Though they put all their efforts into arriving at the ultimate truth, at the end of the day no matter how great of an intellectual and how wise they are, they aren’t perfect. Therefore it is possible to have dissenting opinions as to what the absolute truth is; but the arguments are all based on the same sources, the Written and Oral Torah. Ultimately, one must live by a mesorah, a single tradition, that is one’s link to the ultimate truth.

But how can we be so confident that our truth is the only truth…?
We find in this week’s Torah portion of Re’eh the prohibition of not worshipping Hashem the same way as idolators worship their gods. The Torah states, “You shall not do so to Hashem, your G-D; for every abomination to Hashem which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their gods” (Devarim 12:31). The lesson the Ralbag learns from this pasuk is “that it is not befitting to put in efforts to serve Hashem in the manner that idolaters serve their gods. For the rituals of idolaters were disgusting and very farfetched for people. They thought they had to brutalize themselves when serving [their gods,] while also burning their sons and daughters in fire to their gods. This was their way in all manners [of worship]. However, our pure Torah does not burden us to do disgusting things and things which are not nice. But everything put into order for us are for the sake of life of our body and the life of our soul, which are sweet for the soul and heals the bones.” 

We clearly see from here that Hashem’s ways and His Torah, which He proscribed for us to live by, are just, good, and nurturing for mankind, and for all of existence. Yet in the next perek, by the “Wayward City” where an entire Jewish city was found guilty of idolatry and their punishment was that those who worshiped idols were to be executed and all their possession burned to ashes. (In fact, the gemara in Sanhedrin 71a says this never actually happened and never will, but the concept is potentially there, and there are lessons to be learned from this mitzvah). The Torah states about this mitzvah: “You shall surely strike down the inhabitants of that city with the edge of the sword, destroy it with all that is in it and its livestock, with the edge of the sword. And you shall collect all its spoil into the midst of its open square and burn with fire the city and all its spoil, completely, for Hashem, your G-D; and it shall be a heap of destruction forever, never to be rebuilt. And nothing that is doomed to destruction shall cling to your hand, so that Hashem may return from His fierce wrath, and grant you compassion, and be compassionate with you, and multiply you, as He swore to your forefathers” (Devarim 13:16-18). The Ralbag takes as a lesson from these pesukim that “cruelty towards the wicked is compassion for the good, for exacting judgement on the “Wayward City” subsides the wrath of Hashem from the Jews and brings upon them mercy.” (Click here for Hebrew text.)
We find specifically in today’s day and age a conviction that one must be gentle and nice to everyone, no matter who they are, how they act, good or bad. Why act the same way as they do, killing and beating? The judicial system should be soft on crime, no more capital punishment, ever. Criminals are alive, why should they be treated violently and differently than any morally decent individual, and if one treats them nicely maybe they will change their ways and be better people. That is the philosophy of this movement in a nutshell. They would say that G-D and His Torah contradicts itself for on the one hand the Torah stands for the highest quality of morality, justice, and nicety, but on the other hand it talks of wars, bloodshed, capital punishment and the eradication of the heathens, or the wicked. This movement would ask, why is this fundamentally moral?
What we see from here is that in order to understand the ultimate truth, the Divine Torah, Hashem’s Word, one must have a solid grounding and foundation in emuna and bitachon, belief and trust in Hashem. Once grounded in this faith, one can truly understand and find answers to these difficult answers. Being that there are levels of recognition of faith in Hashem, the more confident one is in his or her faith the more of an impetus one has to dig deeper, to learn harder and find answers in the ultimate truth of the Torah. It makes sense then that the ability to appreciate the profundity of the Torah and to really go b’iyun, in depth, into the truth and fine details of the Torah is correlated with the amount of emuna and bitachon one has in Hashem. For the clearer and more steadfast a belief and trust one has, then that will give a person the impetus to learn harder and to arrive at the truth of the Torah.
The ultimate example of this is Avraham Avinu by Akiedas Yitzchak [the Binding of Isaac]. Hashem gave Avraham a test which seemed to go against the logic of the Torah (why Hashem did such a thing is for a different time, or for one of such great faith to learn the answer by themselves). But Avraham had such a clarity of faith in The Creator, The King Of All Kings, that he wholeheartedly went through with this test, until Hashem insisted on replacing Yitzchak with a ram, to sacrifice on the alter. We see the extent of the excitement Avraham had for fulfilling Hashem’s will, for the Torah says, “And Avraham arose early in the morning, and he saddled his donkey…” (Breishis 22:3). About this the Ralbag says, “It is befitting for a person to act with speed and alacrity (zrizus) to perform Hashem’s will and even though one is already feeling pain or suffering over this. For we find that Avraham Avinu quickly went to fulfill this mitzva, and he woke up early to complete it with alacrity, even though the whole concept seemed strange and painful.” (Click here for Hebrew text.)
Avraham was on such a high level of belief and trust in Hashem that even when Hashem’s command seemed very strange, and was quite painful, the thought of sacrificing his only son with Sarah Imeinu who he was waiting to have for so many years, who was supposed to be the progenitor of the Chosen Nation, but still in all he was able to delve into the matter and make sure he fulfilled Hashem’s word with such speed, alacrity, and precision. This is a model of a true ben Torah, which we have to ask ourselves, when can we reach the level of our forefather Avraham and strive with great depth to reach our potential.

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Eikev – Rabbinic Crutches


In this week’s Torah portion of Eikev we find the second paragraph of Krias Shema. It begins, “And it will be, if you hearken to My commandments that I command you this day to love Hashem, your G-D, and to serve Him with all your heart and with all your soul” (Devarim 11:13).
Rashi proves “to serve Him with all your heart” refers to prayer: and to serve Him with all your heart: i.e. with a service of the heart, and that is prayer, for prayer is called service, as it is said, “your G-D, Whom you serve regularly” (Dan. 6:17). But was there a [Temple] service in Babylon? Rather, [the term service is used] because he prayed, as it is said, “where there were open windows [in his upper chamber opposite Jerusalem, and three times a day he kneeled on his knees and prayed…]” (Dan. 6:11). And so, too, it states regarding Dovid, “My prayer shall be established like incense before You” (Ps. 141:2). – [Sifrei].

Rabbeinu Bachye, interpreting these words along the same lines as Rashi, elaborates on the concept of prayer. Rabbeinu Bachye says: “that Chaza”l in Berachos 26b says that tefilla, prayer was enacted in place of the daily offerings brought in the Beis HaMikdash. And you should know that the power of prayer is so great that it can (1) change nature, (2) save one from danger, and (3) nullify decrees.”

Rabbeinu Bachye goes on to show examples of all 3 categories then he says “And you should know, that from the days of Moshe until the Anshei Knesses Hegedola (The Men of Great Assembly) the prayers of the Jews were not in any order, set for everyone equally, but rather each person would pray and make an advocate for himself according to his knowledge and wisdom. Then the Anshei Knesses Hagedola put together and enacted the Shemone Esray so that it will be a formatted orderly manner coming out of everyone’s mouth. They therefore formatted it in a simple language understood so the minds won’t be confused in understanding the way it was written, and so that it will be equally accessible to every Jew whether they are wise or stupid. However, they put it together with great intent and extra supervision when putting it in the order of 3 blessings of praise in the beginning of the tefilla, which are (1) Avos (the forefather), (2) Gevuros (Hashem’s power) and (3) Kedushas Hashem (the sanctification of Hashem). And then the 3 concluding blessings which are (1) Avoda (service) (2) Hoda’ah (gratitude) (3) Birkas Kohanim (the priestly blessings). And in the middle there are 12 blessings which are inclusive of all the needs of a person, and all this was not just haphazardly put together, but rather after great in-depth analysis of what is compelling (muchrach) and needed.”

After discussing some of the kabbalistic intent the sages had when formulating the Shemone Esray, Rabbeinu Bachye concludes, “And you should understand a little bit and see how the sages made this with such intent, six blessings were for personal needs (1. Insight, 2. Repentance, 3. Forgiveness, 4. Redemption, 5. Health and healing, 6. Years of prosperity), and six were for the return of the crown to old, and the kingdom of the House of Dovid to its place (1. Ingathering of exiles, 2. Restoration of justice, 3. The righteous, 4. Rebuilding Jerusalem, 5. Davidic reign, 6. Acceptance of prayer), and with the blessing against heretics [that was added] there are 13 blessings, in conjunction with the 13 attributes of Hashem’s mercy. This is to hint to the fact that all good in the world whether its for the need of mankind or fixing the world with the Divine Kingship, all is linked to these attributes. It is upon you to pray to raise up the Blessed One On High in order to influence His power within these attributes, as it writes, ‘that has a G-D so close at hand’ (Devarim 4:7), which is to say that there is no nation which has the influence of these attributes so close at hand like us. And when is this? ‘Whenever we call [onto Him]’ (the end Devarim 4:7) …” (Click here for Hebrew text.)
The Anshei Knesses Hagedola was around at the beginning of the second Beis Hamikdash until around the Greek conquest of Alexander the Great, and included Torah leaders like Ezra, Nechemiah, Daniel, Chananiah, Mishael, Azariah, Mordechai and Zerubbabel. Before that time every Jew was able to tap in to and find the conduits and pipelines of prayer that would reach towards Heaven and Hashem’s Holy throne. Depending on the level of intensity intellectually and spiritual holiness one might have attained, his prayers might be answered quicker and or with more clarity. But the understanding, insight, and emotion was there to be able to potentially pray hard enough for ones prayers to be answered even if it means changing nature, saving people from danger, or even altering a Heavenly decree.

In the days of the Anshei Knesses Hagedola, after the return of the first exile, hiskatnus hadoros [the waning of the generations], both spiritually, emotionally, intellectually, and even physically, became more and more pronounced. To the point that the sages felt that the Jews needed “crutches” to help them connect to Hashem, and therefore they made the prayers that we say to this very day. They made them with such depths of vision and insight that one can potentially reach the heights of prayer using these specific words, tapping into Hashem’s thirteen-character traits of mercy, just as the great men of yesteryear were able to achieve in their own personal prayers. Indeed, this is not just for the great and mighty sages of each generation, but even the layperson can use it to reach great heights and be answered by Hashem.

The question is how does this really make sense, and is it really possible? If we are such laypersons nowadays, and we don’t reach the toes of Jews who lived 2000, 1000, 500, 300, or even 100 years ago, how can our prayers do anything to tap into the conduits and pipelines of prayer, to reach Hashem and be answered, even if we do have crutches to help us? But we are still so far gone?

However, it would seem that Hashem still believes in us and made sure that He had sages who created for us a system that even the simple of simpletons can use, be inspired by, and tear out their hearts to reach Hashem, if they only truly try. It is within the potential of every Jew to scale the heights and reach very close to Hashem, to the point that Hashem will want to answer his or her prayers. Hashem is just waiting for you to reach those heights. It is within each and every one of us; we just have to muster up the energy and effort to focus in and find it.

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Vaeschanan – The Pledge of Allegiance

The pledge of allegiance to the United States of America is to its flag, and the national anthem talks about war and victory. The national anthem of Israel talks about hope and hints to uncertainty. However the pledge of allegiance in the Torah, the pasuk of Shema, which is referred to, as the Maharz”u says, as Kabbalas Ol Malchus Shamayim [accepting the yoke of Heaven], is a pledge of allegiance to Hashem, the Almighty, All Powerful, Eternal King Of All Kings, Master Of The Universe. The “national anthem” of the Torah, the paragraph that follows, Vi’ahavta, is a declaration of love and dedication. The Shema and Vi’ahavta, which there is a mitzva to say twice a day, besides other two paragraphs of Krias Shema (which are in parshas Eikev and Shelach), are found in this week’s torah portion of Vaeschanan (Devarim 6:4):.

Hear, O Israel: Hashem is our G-D; the Hashem is one. שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה | אֶחָֽד


The Medrish Rabba (Devarim 2:31) asks:, “From where did the Jews merit reciting Krias Shema? Rebbe Pinchas bar Chama said the Jews merited reciting Krias Shema when they accepted the Torah. How? You find that Hashem in fact began talking to them about this matter. He said to them, ‘Hear, O Israel, I am Hashem your G-D.’ They all answered (the Maharz”u says they answered in unity and with joy) ‘Hashem is our G-D; the Hashem is one.’ And Moshe said ‘Baruch Shem Kivod Malchuso Li’olam Vaed,’ Blessed is the Name of His glorious kingdom for all eternity. The Rabbis have taught that Hashem said to the Jews, ‘All that I have created, I created in pairs. Heaven and earth are a pair. The sun and moon are a pair. Adam and Chava were a pair. This world and the World to Come are a pair. But My Honor is one and unique in the world.’ How do we know this? From what we read in the matter of Hear, O Israel: Hashem is our G-D; Hashem is one.”

The Maharz”u, explaining the last part of the medrish, points out that Hashem is sending a message to the Jews that we are a pair with Him. What pairs mean is that in each pair one is an influencer of the other. Heaven shines sunlight and rains upon the earth, the sun shines light onto the moon so it can shine, Adam and Chava, in fact any married couple, compliments and helps each other. As this world is a corridor to prepare and earn reward for The Next World, so too, Hashem is our guide and sustainer who interacts with us with hashgacha pratis [individualized Divine intervention] every day of our lives.

The Etz Yosef has a difficulty, and asks an obvious question,: isn’t Krias Shema a positive commandment? If so, what merit is specifically given here more than for any other positive mitzvah? The answer he gives is that the merit the medrish is talking about is the language of Shema Yisrael, that the Jews are given special honor by having their name mentioned when accepting the Yoke of the kingdom of Heaven. Indeed, it says, ‘The Lord is our G-D,’ which is to say that through the Jews, Hashem’s Name is more distinguished, as mentioned in the Sifri. The medrish is saying that because this language was used when the Torah was given, it stays that way always. (Click here for Hebrew text.)
Contemplating what all this means is quite awesome! Hashem is one and unique, there is nothing like Him in existence, He in fact created existence. However, when giving allegiance to His Oneness and Sovereignty, Hashem ensures we are mentioned, and it’s only through us, “Our G-D,” that this pledge of allegiance is declared. Why does Hashem treat us with such respect in a situation or statement dedicated to His oneness and uniqueness? Doesn’t mentioning us detract on some level from accepting the Yoke of the kingdom of Heaven, His individuality?

We must say that in fact it does not detract; realizing the special, unique state and influence the Jews have in the world, and the relationship the Jew has with his and her Creator actually enhances the acceptance of The Yoke of the Kingdom of Heaven. The very acknowledgement that Hashem wants and does take His Honor, and is sharing it with us, the Jews, should be an impetus to embrace His yoke and encourage us to serve Hashem with even more consistent enthusiasm.

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Devarim – Shabbos Queen


In this week’s Torah portion of Devarim, Moshe tells the Jewish people:

And Hashem said to me, “Behold I have begun to deliver Sihon and his land before you; begin to drive him out, that you may inherit his land.”לאוַיֹּ֤אמֶר יְהֹוָה֙ אֵלַ֔י רְאֵ֗ה הַֽחִלֹּ֨תִי֙ תֵּ֣ת לְפָנֶ֔יךָ אֶת־סִיחֹ֖ן וְאֶת־אַרְצ֑וֹ הָחֵ֣ל רָ֔שׁ לָרֶ֖שֶׁת אֶת־אַרְצֽוֹ:

The Maharz”u point out that the following medrish has difficulty reading this pasuk in it’s simple translation because why does the Torah use a language of starting; Hashem also finished the job by giving them all into the hands of the Jews? Rather, the medrish darshans [explains] the word as referring to weekday (or mundane). That the gentiles don’t merit the holiness of Shabbos, as we say in our Shabbos morning prayers, “You did not give it (referring to Shabbos), Hashem, our G-D, to the nations of the land, nor did You make it the inheritance, our King, of the worshipers of graven idols. And in its contentment the uncircumcised shall not abide, for to Israel, Your people, have you given it in love, to the seed of Yaakov, whom You have chosen.”

The Medrish Rabba (Devarim 1:21), which the Maharz”u is going on, says, “It’s a Jewish law that if a Jew was traveling on the eve of Shabbos and it got dark, and he had money or something else in his hand, what should he do? This is what our Sages have taught us (Shabbos 17b and 153a): One whom nightfall came when on the way should give his wallet to a gentile. Why is it permissible to give it to a gentile? Rebbe Levi said that when the children of Noach were commanded to keep some mitzvos, it was only 7 of them which Shabbos was not included as one of them. Therefore, it is permitted to give it to a gentile. And Rebbe Yossi bar Chanina said, A gentile who observes Shabbos before he receives a bris milah (upon conversion) is liable for execution. Why? Because he is not commanded to observe it. Why is it right that a gentile is deserving execution for observing the Shabbos? Rebbe Chiya bar Abba says in the name of Rebbe Yochanan that it is the way of the world that if a king and queen are having a private conversation with each other, and one comes and rudely interrupts their conversation, wouldn’t they surely be executed?! So too, Shabbos which is between the Jews and Hashem, as it says (Shemos 31:17) ‘Between Me and the children of Israel’, therefore if any gentile comes and butts in between them before he accepts to get a bris milah (upon conversion) is liable for execution. The Rabbis said, that Moshe said to Hashem, ‘Master Of The World, because gentiles aren’t commanded to keep the Shabbos, one might say that if they do it anyways [voluntarily] then You will be favorable to them.’ Hashem replied to him, ‘I swear that even if they fulfill all the mitzvos in the Torah they will fall before you’ How do we know this? From that we see from this pasuk, ‘Behold I have (begun) [profaned] to deliver… before you.’”

The Anaf Yosef, explaining this medrish, adds that the mitzvah of Shabbos teaches us about the nuance of the world, and that there is a Creator that created the world with His will and wisdom. This is accepted by the Jews and is part of their faith. It is not some trick, and only those of faith who cling to Hashem admit to this. This is what is referred to as accepting the yoke of Heaven, and this is why it is a sign between Hashem and the Jewish people. Shabbos is also a hint to The World to Come, as it says in a Mechilta, ‘to know for I sanctified them for The World To Come, for example with the holiness of Shabbos which is kind of like The Word To Come.’ Therefore, Shabbos is a sign between Hashem and the Jews that we are His nation and His servants. Indeed, every man has a signet on his body of the sign of the holy covenant (a bris) just as slaves are branded with the sign of their master. This is a sign of acceptance of the yoke of His kingship. Therefore, a gentile when he does not come with a bris, but he is observing the Shabbos, he appears to be giving pointless behaviors for the reason of this Shabbos. Since he doesn’t have a bris, he does not admit to the concepts of clinging to Hashem and The World To Come or accepting the yoke of The Kingdom In Heaven. Therefore, his observance of Shabbos is for some outside reason, as some people say that it is good for people to rest from their hard work once a week. Or it is because the constellation of Shabsai which controls this day, and there is no success for any actions done on this day. This is aptly compared to a king intimately speaking with his queen and someone comes and interrupts their conversation, for so too this gentile who is observing Shabbos is as if he is interrupting the acceptance of faith which was handed over to us from Hashem. (See Yefeh Toar Shemos Rabba 25:16).” (Click here for Hebrew text.)
Just paint a picture in your head. Even the wealthiest and most influential person, who might even know the king and queen, if he or she would interrupt their private conversation, it would be treason. He or she would deserve to be executed because, bottom line, he or she isn’t the king or queen, and it is rudely improper conduct displayed on the highest level towards his or her majesty. So too, even the most righteous gentile who, for some reason, observes every mitzvah in the Torah even though he never decided to convert, if he observes the Shabbos, without desecrating one prohibition of Shabbos, is deserving of the death penalty. But why? What if he says he is doing it for all the right reasons? The same way and reasons of why any Torah observant Jew would?
The answer is that since he refuses to convert and accept upon himself the yoke of The Almighty, on His terms, then the gentile is still only an outsider who is undeserving and in fact ruining the unique relationship a Jew has with Hashem. That is why it is treachery, deserving of execution.

As a Jew, we should take this message to heart, and realize how special we are. Everyone wants to feel important and special. If we truly contemplated and appreciated the unique status we have, and the relationship with the King Of All Kings, then every single Jew would feel honored and invigorated to observe and enjoy Shabbos properly each week. And if two Shabbosim in a row would be kept by every single Jew, Chaza”l say we are assured the Final Redemption immediately, may it come peacefully and speedily in our days.

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Mattos/Massei – Fair Compromise


The entire 8th chapter of Bava Basra is dedicated to the Jewish Laws of inheritance. The gemara learns from pesukim in the Torah that a man’s inheritance goes to his sons, and it is their duty to care for their unmarried sisters and mother. However, in the Torah portion of Pinchas the daughters of Tzelophchod came to Moshe and requested that they receive their father’s inheritance, as he didn’t have any sons. Moshe asked Hashem what to do and Hashem said they could indeed inherit their father’s land, on condition that they marry into their father’s tribe of Menashe.

At the end of this week’s double Torah portion of Mattos and Massei, which is the conclusion of the Book of Bamidbar, it discusses how they followed through with Hashem’s command, “As Hashem commanded Moshe, so did the daughters of Tzelophchod do. Machla, Tirtza, Chagla, Milca, and Noa, the daughters of Tzelophchod, became wives to sons of their uncles. To cousins from the families of the children of Menashe, son of Yosef, did they become wives, and their inheritance remained with the tribe of the family of their father” (Bamidbar 36:10-12).
 The Ralbag learns a very practical lesson from this about compromise and how to deal with exceptions to the rule. “When there is a need to take away something from someone who was entitled to it and give it to someone else, one should do it in a fashion that anything that can be done in the most honest way, should still be done in a way where you can give back the loss, so that it won’t be taken away forever, but in a fashion that there is no damage to the person who is currently getting it. For example, because they would have to take away the inheritance of Tzelophchod which was included in his father, Chefer’s portion, they did it in a way where they would not lose the portion of inheritance forever, while being sure not to hurt the daughters of Tzelophchod, by marrying them off to the sons of their uncles. Behold the Torah wanted to have them married to their cousins, since that won’t hurt them at all.” (Click here for Hebrew text.)
The Ralbag is teaching us that there are valid times when there must be exceptions to the rule, and that compromises must be made in order to ensure all sides are as minimally hurt as possible. Either just temporary results which are different from the norm, or minimal change thaen what could have resulted. However, the question is where to draw that balance of compromise?

For example, one can ask why was it right to limit the daughters of Tzelophchod to only be allowed to marry their cousins? Why couldn’t they have the choice to marry whomever they want? What was wrong with the right to choose, opportunity, the chance to be and do whatever one feels like doing? Why should they be limited and controlled? Why is that fair;, isn’t a lack of autonomy damaging to them? Didn’t the Ralbag say that compromises could be made but not at the expense of hurting the daughters of Tzelophchod?

We see from here that a lack of entitlements, being limited in choices, isn’t considered damaging. One cannot always expect and demand the right to have all possibilities on the table, because the consequences of that could affect other parties.Therefore, it i‘s granted that one might be limited in choice when they are trying to get something when it’s at the expense of someone else.One has to be ready to live with compromise and not feel slighted when being limited when trying to achieve desired results, as there are many factors and other people’s needs that have to be taken into account.

In order for the daughters of Tzelophchod to be allowed to gain a portion of land in Israel that belonged to their father,against the traditional laws of inheritance, which clearly was the right thing, this however could not come at the expense of loss of property rights to the entire tribe of Menashe. Which is why they were prescribed on who they were allowed to marry.We see from here that a lack of entitlement and opportunity isn’t considered a damage.

The bottom line is that people can’t feel hurt just because they cannot always get their way and do whatever they want once they are given room in negotiating a compromise or amending a law. As Todd Miller a’h used to say, you know you have reached a fair compromise when both parties leave unhappy.

(It’s important to note that the daughters getting inheritance when there are no sons was destined to be part of the laws of inheritance, but Hashem orchestrated that this specific area of the law will be revealed at this point out of the merit of the righteous daughters of Tzelophchod.)

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Pinchas – Appreciating Hashem’s Judgement


At the end of last week’s Torah portion of Balak and the beginning of this week’s portion of Pinchas, we find the notorious story of Bilaam giving advice to Moav and Midian on how to seduce the Jewish people to sin, thereby destroying them, and the ultimate act of heroism by the zealot Pinchas which led to their salvation.
About Bilaam, it writes in Pirkei Avos (5:19), “Whoever possesses these three things, he is of the disciples of Avraham, our father; and [whoever possesses] three other things, he is of the disciples of Bilaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Avraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Bilaam, the wicked. What is the difference between the disciples of Avraham, our father, and the disciples of Bilaam, the wicked? The disciples of Avraham, our father, enjoy this world, and inherit the World to Come, as it is said: ‘I will endow those who love Me with substance, I will fill their treasuries’ (Proverbs 8:21). But the disciples of Bilaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: ‘For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You’ (Tehillim 55:24).”

The Bartenura on this Mishna comments that a “limitless appetite” refers to the fact that if not for his abundance of physical desires Bilaam would not have given the advice that would lead to the seduction by Midianites and Moabites of the Jewish people to sin grievously. Indeed, he was considered “murderous” because upon his advice 24,000 Jews died. (Click here for Hebrew text.)
Why was Bilaam referred to as being a murderer, a spiller of blood? He didn’t actually kill a single Jew; ultimately each Jew decided of his own free will to give into the seduction of the Moabites and Midianites. So why is he branded a murderer and anyone similar to him in character are forever deemed to be, and punished as, his disciple ?

We see, here, Hashem’s strict judgement, that even though Bilaam didn’t have a physical hand in the matter, and the victim’s free will was involved in their demise, but still in all it was Bilaam’s plan and encouragement which caused everything to happen. And it caused permanent repercussion that will last for all time.

On the flip side, the Torah says about Pinchas, “Pinchas the son of Elazar the son of Aharon the kohen has turned My anger away from the Children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal” (Bamidbar 25:11).
Rabbeinu Bachye explains about “turning away Hashem’s anger” that the anger should have spread to the entire Jewish nation, but Pinchas completely turned it away and it didn’t spread. What does it mean that Hashem’s anger didn’t spread; didn’t 24,000 Jews die?

However, this is a proof that they were all from one tribe, that is the tribe of Shimon, and not one Jew from any other tribe was affected. This was the ‘turning away of anger’ from the other Jews and this is the explanation of “turned My anger away from the children of Israel,” for strict judgement was only passed on one tribe. This is also what was meant by “so that I did not destroy the children of Israel,” as not one Jew was destroyed [as a whole, outside of the tribe of Shimon]. We see from here that turning away anger from the Jews caused the subsistence of the Jews, for if not, they would have been completely wiped out. If that is the case, then Pinchas indeed caused the Jews to live a very long life, and exist for many years, from then to the end of time. This number of years has no limit or end, and therefore, measure for measure, Pinchas merits to live forever, for Pinchas is Eliyahu Hanavi, as it says in Malachi (2:5) “My covenant was with him, life and peace”. And it says here, “Therefore, say, “I hereby give him My covenant of peace” (Bamidbar 25:12). (Click here for Hebrew text.)
It is true that Pinchas brazenly stopped the sinning and therefore Hashem’s wrath didn’t spread beyond the immediate sinners within the tribe of Shimon, which means that the rest of the Jewish people stayed alive. But that happens when any person redirects his or her fellow Jew from deadly sins; yet no one else merits to live forever? Furthermore, it is possible that the Jewish people in the future might choose to be so corrupt and deserve to be wiped out so why did Pinchas deserve such distant ramifications of reward?

Yet again we see Hashem’s strict judgement, this time for the positive. Hashem, All Knowing, with concise precision understands and acts with the exact decisions, measure for measure, of what’s deserving for each person’s actions, knows that since Pinchas’s actions had repercussions for the entire existence of the Jewish People for all time, he therefore deserves to live forever.

No one knows the exact consequences their choices and actions can have, but to believe and understand that Hashem judges and weighs them all with exactitude should be an impetus for us to be more vigilant in thinking through the decisions we choose to make and execute in our daily lives.

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Chukas/Balak – Holy Superpowers

Everyone growing up in America is enamored by the myth of superheroes like Superman and Wonder Woman. They dream and wish they had superpowers and unique abilities like these characters. However, it will be proven within this double Torah portion of Chukas and Balak that we in fact do have powers which are in fact greater than what is ever imagined.

One of the things Bilaam said when Hashem put words into his mouth to bless and praise the Jewish people was:

“Behold, a people that rises like a lioness and raises itself like a lion. It does not lie down until it eats its prey and drinks the blood of the slain.” כדהֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַֽאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה:

Rashi understands this pasuk to be telling us a very profound message which can be a life changer in our attitudes in performing Torah and Mitzvos and doing Hashem’s Will:

Behold, a people that rises like a lioness: When they awaken from their sleep in the morning they show the vigor of a lioness and a lion in grasping mitzvoth, to don a ‘tallis ’ [prayer shawl], recite the shema and put on ‘tefillin’ [phylacteries]. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20] הֶן־עָם כְּלָבִיא יָקוּם וגו’: כְּשֶׁהֵן עוֹמְדִין מִשְּׁנָתָם שַׁחֲרִית, הֵן מִתְגַּבְּרִין כְּלָבִיא וְכַאֲרִי לַחֲטֹף אֶת הַמִּצְוֹת — לִלְבֹּשׁ טַלִּית, לִקְרֹא אֶת שְׁמַע וּלְהָנִיחַ תְּפִלִּין:
It does not lie down: [I.e., a Jew does not lie down] on his bed at night until he consumes and destroys any harmful thing that comes to tear him. How so? He recites the shema on his bed and entrusts his spirit to the hand of the Omnipresent. Should an army or a troop come to harm them, the Holy One, blessed is He, protects them, fights their battles and strikes them [their attackers] down dead.[Mid. Tanchuma Balak 14, Num. Rabbah 20:20]. לֹא יִשְׁכַּב: בַּלַּיְלָה עַל מִטָּתוֹ עַד שֶׁהוּא אוֹכֵל וּמְחַבֵּל כָּל מַזִּיק הַבָּא לְטָרְפוֹ, כֵּיצַד? קוֹרֵא אֶת שְׁמַע עַל מִטָּתוֹ וּמַפְקִיד רוּחוֹ בְּיַד הַמָּקוֹם, בָּא מַחֲנֶה וְגַיִס לְהַזִּיקָם, הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרָם וְנִלְחָם מִלְחֲמוֹתָם וּמַפִּילָם חֲלָלִים (שם);

The Gur Aryeh, which is the Mahara”l’s commentary on Rashi is what will inspire us towards a whole different attitude in serving Hashem. When Rashi says, “’When they awaken from their sleep etc.’ Don’t explain the pasuk in its simple understanding that we will be as mighty as a lion or lioness, for if so then why does the pasuk say ‘that rises like a lioness…and raises itself like a lion’ it should have said, ‘they are a nation like a lioness and a lion,’ rather the pasuk must be referring to the mitzvos. And since doing the mitzvos are a sign of might, for one who performs a mitzvah is doing a wonderous G-Dly action therefore it says that all the actions of this nation aren’t lowly and degrading actions, rather they are great and wonderous actions, and they are mitzvos for they are the deeds of G-D. So to Chaza”l say in Yoma 71a that ‘these Torah scholars, who are similar to women (as Rashi there says, in that they are more humble and naturally physically weaker) , but nevertheless, they act mightily like men when engaged in Torah study.’ This is because the Torah is G-Dly, and when one learns it and becomes mighty in Torah, that is the mightiness (gevura) one receives through G-Dly things. So to performing the mitzvos is exactly like this in that it is called mightiness (gevura). The words of Chaza”l are very similar to the basic understanding of the pasuk to those that understand the truth of their words.”

What are these G-Dly or Divine powers that the Gur Aryeh is speaking of? Where do they come from and how do they work?

There are actually many stories in the Talmud of great sages who because of their intense focus in learning, created fire over their heads. Like the sages at the bris of Elisha ben Abuya (who became the notorious Acher) (see Yerushalmi Chagiga 2:1 daf 7b), or after many years of Rebbe Shimon bar Yochai and his son Rebbe Eliezer learning Torah in a cave. They came out and were able to burn with their eyes, whatever was in their eyesight (see Shabbos 33b). There are other stories of sages just looking at people who had done severely wrong, who were deserving of punishment, who would turn into a pile of bones (See Brachos 58a, Bava Basra 75a, and Sanhedrin 100a). These seem like superpowers of the like that are read in comics; how can they be true?

However, the gemara at the end of the 3rd perek of Niddah, (31a) states, “The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father contributes the bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother contributes the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countenance [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom. And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.”

Every human has 3 partners who create him or her: a father, mother, and Hashem. Each one is in charge of a unique job, to contribute towards the building of the human being. Hashem gives and takes the esoteric essence of the person, namely his or her senses, spirit, soul, facial radiance, and intellectual abilities. If these are what Hashem contributes to the make-up of the human being, then the ability for a person to use these parts must be potentially infinite since their source is infinite. No wonder the Torah scholars were able to reach such heights through their learning that fire could shoot out of their eyes or hover over their heads. But the Mahara”l said this Divine power doesn’t only apply to Torah learning, although Torah learning is equal to all the mitzvos put together. With each individual mitzva, one can muster up gevura/mightiness to perform that mitzvah in ways that can change worlds. That will be so impactful to the world around them that people will be impressed and say how could this person do that act the way it was done, it’s incredible, a miracle, a stunning feat!

The truth of the matter is that if one focuses all his abilities and senses and puts his mind into doing something as Divine as performing the Torah and mitzvos, then he is using His G-dly abilities for good and Hashem will allow him to take these powers and extend them as much as the person puts in effort to extend them. Based on the effort and energy a person puts in, the greater the feat he will attain, and therefore it’s possible to do things even if physically one might look and even feel weak. The result will be courageous, unbelievable, and mighty because one can focus all his Divine powers into performance. Logic dictates that the more effort and focus one puts into his or her G-dly powers, the greater feats one can attain. Nowadays, with the waning of the generations, hiskatnus hadoros, to reach the levels of the sages in the time of the Talmud and before is pretty much impossible. However, there are incredible feats that observant Jews, tzadikim, and sages have attained even in today’s age. For example, Rav Pinchas Scheinberg zt”l wearing close to 200 pairs of tzitzis all at once well into his 90s, in his frail state.

This whole new outlook should be an impetus for us to be charged, enthused, and motivated to perform Torah and mitzvos consistently, on the best level that we can strive to reach. There could be now a new excitement in our attitudes towards serving Hashem since it can be such a thrill that we have the abilities to reach heights and perform deeds that are unimaginable according to physical means!

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Korach – “Woe to the Wicked, and Woe to Their Neighbor”

This week’s Torah portion is Korach. The gemara in Sanhedrin 110a states, it is forbidden to hold on to and continue [or lend support to] a dispute, and one who does so transgresses a negative commandment, as the verse states “Do not be like Korach and his people” (Bamidbar 17:5). The Mishna in Pirkei Avos (5:17) goes as far to say that any argument not for the sake of Heaven will not hold up in the end, like the argument of Korach and his followers. The Bartenura explains that it means an argument that is not for the sake of Heaven; just as Korach’s ultimate purpose was the drive for power and love of victory, and this in the end will not last. (Click here for Hebrew text.)

The gemara in Sanhedrin 110a further relates, “With regard to the pasuk: ‘Wealth is kept for the owner to his detriment’ (Koheles 5:12), Reish Lakish says: This is referring to the wealth of Korach, which was of no use to him. The fact that Korach was wealthy is derived from the pasuk: ‘And all the substance that was at their feet’ (Devarim 11:6), as Rabbi Elazar says: This is referring to a person’s property, which stands him on his feet. And Rabbi Levi says: The keys alone to Korach’s treasury were a burden requiring three hundred white mules to transport them, and moreover, all the keys [aklidei] and locks were of leather. This conveys the vastness of his wealth. Rabbi Ḥama, son of Rabbi Ḥanina, says: Yosef concealed three buried treasures in Egypt that he accumulated from the sale of grain during the years of famine. The location of one was revealed to Korach, and the location of one was revealed to Antoninus, son of Asveirus, emperor of Rome, and one remains hidden for the righteous in the future, i.e., in the messianic era.” (Click here for Hebrew text.)

In the first Mishna on the fourth perek of Pirkei Avos, it says “Who is rich? One who is joyous with his lot, as it says (Tehillim 128:2) ‘When you eat the toil of your hands, you are praiseworthy, and it is good for you.’ Praiseworthy in this world and it is good for you in the World to Come,” Rashi on this Mishna explains that “one who is joyous with his lot, the portion that Hashem reserves for him, then all of it will be taken with a nice eye. For one will have a free soul and a good heart with that portion that Hashem reserves for him, whether it is good or bad, an abundance or miniscule. He will not be anguished to run after to gather and acquire more than his portion. If he is not happy with the toil of his hands that he eats from, then what praise does he have? Even the richest of the rich who worries and is depressed with his portion is like poorest of the poor…” (Click here for the Hebrew text.)
I humbly believe that Rashi’s explanation of this Mishna can be applied not only to physical wealth, but to honor and respect, of accepting one position in life. That was Korach’s undoing, as can be seen by a Ralbag in this week’s Torah portion. The Ralbag teaches us, “It’s befitting for a leader, when he sees his followers firmly implanted in the wrong path, to put in effort with wisdom to return them to the good and not get angry at them, even if they are rebelling against him. For you see how Moshe put in effort to appease Korach with convincing words, calmly, without getting angry, by showing with his words that Hashem graciously gave [Korach] respect and honor by what He gave the Leviim as part of the service in the Tent of Meeting to praise Hashem with their singing. His family in particular was very much elevated in this service above all the other Leviim, for the job of the family of Kehas (Korach was from) involved working in the Holy of Holies unlike the families of Gershon and Merari. [Moshe] already showed him as well that this wasn’t the choice of Aharon, but rather Hashem gave him the priesthood. Therefore [Korach] should not have escalated the argument. For this reason, Moshe felt compelled to call on Dasan and Aviram to appease them, knowing that they are a strong reason for this strife, and by appeasing them then Korach might be appeased and saved from all this punishment.” (Click here for Hebrew text.)
It is apparent from this Ralbag that Korach probably could have realized that he indeed had a high and important position in the hierarchy of the Jewish people, and the only reason why he wasn’t any higher was because what he had was the portion that Hashem had destined for him. The trouble was that he was not happy with the status quo which Hashem had given him, which was his ultimate demise. But it would seem that he potentially could in fact have accepted Moshe’s argument, if not for the fact that Dasan and Aviram were egging him on to not give up hope of finding more power.

The Mesillas Yesharim at the end of the 5th perek and section of Watchfulness warns to be careful against bad neighbors: “There are three factors which cause loss of and distancing from ‘watchfulness’. The first is involvement and preoccupation in worldly affairs. The second is laughter and levity. The third is bad company. We will discuss each one in turn…The third detrimental factor is [evil] company, namely, the company of fools and sinners. This is what scripture says: “he who befriends the fools will be broken” (Prov.13:20). We can see many times, even after the truth of a man’s duty for Divine service and watchfulness of it has been established by him, he becomes lax in it or transgresses certain commandments so that his friends do not mock him or in order to be able to mingle freely in their company.” (Click here and here for Hebrew text.)

Ultimately, Korach’s association with Dasan and Aviram was the nail in his coffin.

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Shelach – Avoiding the Destruction of Society


In this week’s Torah portion of Shelach, the Jewish nation accepted the lashon hara and evil report on the Land of Israel given by most of the spies. Hashem was ready and willing to wipe out the Jewish people and start anew with Moshe Rabbeinu, but Moshe Rabbeinu, with his utmost dedication, prayed to and pleaded with Hashem to have mercy. It worked, and saved the nation from complete annihilation.
The Medrish Rabba (16:28) discusses the dialogue between Hashem and Moshe: “HaKadosh Baruch Hu said to Moshe, ‘I will wipe them out from before Me!’ [Moshe] said before Him, ‘Master Of The Universe, You delay wrath. And if a servant does good deeds and he listens to his master, and his master gazes at him with a smile, the master doesn’t get any credit for that. When does he deserve credit? At a time where the servant acts up inappropriately bad, and still the master gazes upon him with a smile. So too You should not focus Your gaze on their rebelliousness, as it says, ‘do not turn to the stubbornness of this people, to their wickedness’ (Devarim 9:27). HaKadosh Baruch Hu said back, ‘Because of you I will pardon them, as it says ‘Hashem said, ‘I have forgiven, like you told Me to do’ (Bamidbar 14:2).”

The Maharz”u explaining the medrish’s quote in Devarim, “do not turn to the stubbornness,” but turn towards their righteous and good ones with a smile even though there are harsh ones and bad ones. The quote of this pasuk from Devarim is brought here because the medrish on paragraph 22 says this prayer was also prayed by Moshe for the sin of the spies.

However, the Etz Yosef presents a different angle of why Hashem should not get upset and wipe the Jewish nation off the face of the earth, “’when does the master get credit etc.’ Meaning in this exact way the servant will change his ways for the good, when he sees the immense kindnesses his master performs for him.” (Click here for Hebrew text.)
According to both explanations of the medrish, one can ask: how can the All-Knowing Hashem not have been aware of Moshe Rabbeinu’s response before he said it? Realistically, it is better that the servant is acting appropriately and listening to his master and of course the master will be extremely happy for what he sees and should be given a lot of credit for his servant performing to the max and optimum. However, Hashem knows that showing an overabundance of mercy and patience is what people give credit for, but He wanted to have Moshe choose to figure that out and beseech Him to provide that support, even at times where it is not deserved. Moshe Rabbeinu, figuring out on his own and advocating for the nation, in of itself was a reason to save Klal Yisrael.

If one analyzes closely the two different reasons why Hashem should not have destroyed the nation, you will find that although they are very different from each other, each is a valid approach.

The Etz Yosef held that the sinners should be given a chance to change their ways, and they would do that if they saw all the incredible kindness Hashem does for them. In this case, by Moshe pointing out to the Jewish people that Hashem is going to let them live and live out their days with all the miracles of the desert, that was a reason to keep them alive, in order to stir them to repent.

The Maharz”u holds the impetus to allow them to live was not their potential to repent. For those who sinned, which  were the majority of the nation’s men in one shape or form, in fact deserved to die, and did before the next generation entered the land. However, when focusing on the good and the righteous, even though the majority were bad, there was then an impetus to keep everyone alive, at least for the time being. We see the weight and clout of the righteous, how they can carry an entire nation on their shoulders and keep them alive even though they deserve, as a whole, utter annihilation.

When looking at society today and where it is heading, one can ask if there is any hope for continued existence? How can anyone see the truth and the abundance of kindness Hashem showers us with, and in this way turn towards Him and embrace Hashem, His path and ways? Civilization and culture as a whole are so far gone, so how will they ever be able to see the light? From here we see one of two possible answers. Either we are hopeless and only exist because of the merit of the righteous and those who act with good deeds in our generation, or it is up to us, rabbis, kiruv professionals, or anyone who can convey the truth and open the eyes of the world to see Hashem’s incredible kindness and abundance of mercy, and hopefully people will start to actually see and embrace it with open arms and everything will change for the better. There would then be reason to truly and happily live, im yirtzeh Hashem, may this reality come speedily in our days!