The first paragraph of the Shema is in this week’s Torah portion of Vaeschanan. After declaring how we should love Hashem with all the facets of our being the Torah states, “And these words that I command you today shall be upon your heart” (Devarim 6:6). Rav Dovid Chait SHLIT”A, leaving an indelible impression on me, used to tell us in yeshiva, about this pasuk, that we have to view each day as if we received the Torah today on Har Sinai.
This is based on Rashi regarding the words “That I command you today;” these words shall not be in your eyes like an outdated decree (royal command in written form) which no one takes seriously, but rather like a newly given one, which is read eagerly by all. The Mizrachi, quoting Rashi’s source for the interpretation of this pasuk, in the Sifri, explains the reasoning behind why the pasuk is interpreted in this way: because the mitzvos aren’t just for those who Moshe was talking to on that day, but for every generation. Therefore, “today” must be referring to how fresh it should feel in our eyes. (Click here for Hebrew text.)
But how do we keep this freshness every single day? The reality is that the Torah manuscript is thousands of years old and the oral tradition is equally as ancient, from the time of receiving the Torah at Sinai. Even the fact that they are the blueprints of creation and handbook of mankind, created 2000 years before the creation of the world, which might make it sound more riveting and attractive, yet the psychology of man usually is “gone with the old and in with the new;” so how do we keep it alive and fresh? In fact, I remember visiting a non-observant friend of mine when I was in yeshiva and he asked what I do all day, do I spend the whole day learning how to read from the Torah scroll? I was astonished at the question and explained to him how I spend the whole day plummeting the depths and breadth of the Talmud, for the most part. He couldn’t imagine how anyone would and could spend the day learning Torah, something so old and seemingly outdated and ancient? How do we excite those that don’t see the practicality of a Torah way of life? And how do we instill in ourselves this level of freshness and enthusiasm that we have to look at the Torah as if it was handed to us at Har Sinai each and every day?
The Rashi at the beginning of this pasuk asks, “What is this form of love you are commanded [in the first pasuk, ‘You are to love Hashem, your G-D with all your heart, with all your soul, and with all your possessions’]? He answers, ‘These words [that I command you today etc.’] For in this manner you will be aware of the Holy One Blessed Is He, and you will cling to his ways. The Gur Aryeh, which is the Maharal’s commentary on Rashi explains that Rashi was bothered by what relation the statement “And these word… on your heart” had to do with loving Hashem? Rather, the pasuk is telling us what is the love, in which way should it be expressed towards Hashem. The answer is, “And these words etc.” That through learning words of Torah one recognizes Hashem, His ways which are good, and recognizing His praise, which will bring one to love [Hashem]. (Click here fore Hebrew text.)
With this we can answer our question of how we can keep Torah observance alive and fresh every day. For if one has the attitude that through learning Torah, especially going into the profundity and fine subtleties of its great depth and vastness, in order to bring oneself to appreciate and love Hashem, then he will always be excited to start all over again as if it is new each day. This is because people want to express love. If they would know and understand that this is the means of showing the greatest love for the greatest entity in the world, universe, and beyond, who is a trusted and loving father and king for us then they would surely gravitate and never be exhausted from finding the means of gaining a greater appreciation of love for Hashem.
Helping ourselves and others show love for Hashem is the way to keep the acceptance of Torah fresh and alive in our hearts and minds every day.
Devarim – No Two-State Solution
This week we begin the fifth book of the Torah, Devarim. During the rebuke and overview of their travels in the desert, Moshe reminds the Jewish people, at the end of his life, about their confrontation with Sihon. Hashem had told them, “Get up, journey, and cross the river Arnon. Behold, I have delivered into your hand Sihon the Amorite, king of Heshbon, and his land: Begin to possess it, and provoke him to war… [Moshe continues,] So I sent messengers from the desert of Kedemoth to Sihon, king of Heshbon, with words of peace…But Sihon, king of Heshbon, did not wish to let us pass by him, for Hashem your God caused his spirit to be hardened and his heart to be obstinate, in order that He would give him into your hand, as this day” (Devarim 2:24-30).
The Toaliyos HaRalbag learns from this episode that “it is appropriate for a person to chase after peace and distance himself from strife and war, even if he knows he will be victorious. We see this from the fact that Hashem wanted the Jews to first send words of peace to Sihon before they provoke them to war, (and even though He caused his spirit to be hardened and his heart to be obstinate, which He also did to all the nation that Yehoshua conquered, for Hashem The Exalted caused their spirit to be hardened and their heart to be obstinate in order to give them into the hands of the Jews, as explained there) in order to sink into our hearts that it is appropriate at all time to chase after peace as much as possible, because Hashem The Exalted does not desire the death of evil people.” (Click here for Hebrew text.)
According to the Ralbag Hashem wanted to instill into our being the utter importance and consistency of always running after peace. What’s interesting is that the reason for this is not for us to avoid danger, or to constantly be working on positive character traits instead of picking a fight with others even if we know we will win. Rather, it is because Hashem loves and cares for every single human being, whether good or bad; and if bad, The All Merciful Hashem prefers they repent then be killed.
If this is the case, then according to the Ralbag Hashem seems to, chas vishalom, contradict Himself because He hardened Sihon, and the Cannanite Kings’ hearts for them to purposely refuse peace in order that the Jews would do battle and annihilate them. How do we resolve this serious contradiction? How can Hashem be delivering us a message of always pursuing peace but yet intentionally set up a situation where the enemy is forced not to tolerate peace and go into war?
However, we must say that of course what is first and foremost is always the pursuit of peace and to avoid fighting at all costs. However, the All Knowing, All Truthful, Hashem understands that peace in this case is not the solution, because what if there was a peace treaty made? What if they agreed to co-exist, like a two-state solution? It is possible that the Jewish people might be negatively influenced by these non-Jews or maybe the Canaanites might one day want full possession of their land back and disregard peace. However, Hashem promised the land of Canaan to Avraham, Yitzchak, and Yaakov for their descendants, to be able to serve Hashem properly and fulfill all the mitzvos in the ideal fashion. Therefore Hashem, who only He for sure knows everything now and in the future, decided it was proper to harden their spirits and make their hearts obstinate in order that they would prefer battle and be wiped out in war.
What’s incredible is that we are able to understand this and use these episodes as lessons of peace. We are able to see that really there is not inconsistency here, but rather Hashem consistently wants the right thing to happen at all times, and at such pivotal points in history, where Hashem is living up to His word to our forefathers. And indeed then no chance of mistake can be left open, even if Hashem normally does want and hopes for bad people to repent.
This means that theoretically there could have been a possibility that the Cannanites would have repented if they peacefully joined us, living under our influence. However, Hashem knows better and therefore there is no contradiction and in fact from these very episodes of first confronting them with peace, helps to instill into our attitudes and psyche that efforts towards peace shall always be taken even if you know you can win the fight, though at times apparently there seem to be exceptions which are possible to discern properly.
Mattos/Maasei – Experience = Knowledge
This week’s Haftorah is the second of the Haftorahs that lead up to Tisha b’Av discussing the demise of the Jewish people by the destruction of the First Beis HaMikdash. It is read this week even though it is Rosh Chodesh Av on Shabbos and normally a special haftorah is read when the new month falls out on Shabbos.
Towards the beginning of the Haftorah Yirmiyahu prophesizes, “And I brought you to a forest land to eat of its produce and its goodness, and you came and contaminated My land, and made My heritage an abomination. The priests did not say, “Where is Hashem?” And those who hold onto the Torah did not know Me and the rulers rebelled against Me, and the prophets prophesied by Baal and followed what does not avail. Therefore, I will still contend with you, says Hashem, and with your children’s children will I contend” (Yimiyahu 2:7-9).
Yirmiyahu is speaking for Hashem about how He brought the Jewish people into such a precious land and they did not live up to their promise of following His will and taking care of the land. Therefore Hashem felt He must exact punishment against them for generations unless they repent.
The Radak explains that Hashem had claims against the Kohanim, who serve Hashem in the Beis HaMikdash every day, for not rebuking and questioning the Jews, ‘Where is Hashem in your life that you choose to worship idols instead?’ Or the kings, who are referred to as shepherds since they are supposed to be guiding the nation; but they are rebelling. Also, the false prophets who were leading the Jews astray to worship the idol of Baal. (Click here for Hebrew text.)
Hashem also had an argument against “those who hold onto the Torah,” for they “did not know Me.” What does that mean? The Radak explains that this refers to the wise men, learned in Torah, ‘who don’t know Me for they did not learn Torah Lishma, for the Sake of Hashem, in order to fulfill what is written in it, rather they learned it with their mouth and heart.’ This is what it means by, ‘did not know Me,’ because good thoughts and good deeds is its knowledge, not just the learning of it (referring to the Torah).
The Radak is teaching us that a person can know the whole Torah by heart and be able to rattle it off to anyone and answer questions on any subject of the Torah. But if he just uses the Torah as an intellectual pursuit and does not actively fulfill what he has learnt then he does not truly know it. Not only does he not Know Hashem but he does not really know the Torah of Hashem, that he had supposedly learned and knows well.
But how can this be? The pasuk refers to these people as “those who hold onto the Torah” and the Radak says they learned it with their mouths and heart, and do not just pay lip service but they internalized it in their hearts. This sounds like they aren’t just repeating what they memorized but they can think and ascertain what they have learned and give answers to questions they are asked. It makes sense that they are sinners for not doing Hashem’s will, for serving Hashem is doing His mitzvos. It also makes sense that these wise men don’t really understand Hashem because although learning Torah is equal to all the other mitzvos, Hashem still expects one to “follow what he preaches” and learns. However the Radak also says that Hashem is referring to a lack of knowledge of the Torah itself; how can that be?
It would seem that if one does not practice what he learns he cannot truly understand or know it. Experience is part of knowledge. If a person does not fulfill and practice what he has learned, he does not really know what he is talking about, even if he can repeat the halacha and logically answer questions on it.
The wise men of the generation right before the first Beis HaMikdash was destroyed were criticized for not knowing Hashem. It is hard to hear that they did not fulfill the Torah at all, but it was purely an intellectual pursuit. However, it makes sense that the more one practices the Torah, acting with proper manners, doing good deeds, and performing the mitzvos properly the more he knows Hashem, and His Torah. It would seem that these sages on some level were not as meticulous in their Torah and mitzvos performance and that is why Hashem criticized them for not knowing Him.
At this time leading up to Tisha B’av may we approach it with more brevity in fulfilling Hashem’s Torah and mitzvos, doing good deeds and polishing up on our positive thoughts. In this way we can turn the fast of Tisha b’Av into the holiday of Tisha B’Av. If not now, then when!
Pinchas : A Never-Ending Battle
The daughters of Tzelafchad stealthily approach Moshe Rabbeinu in this week’s Torah portion of Pinchas, (perek 27), to claim their father’s share in the land of Israel since Tzelafchad did not have any sons to inherit him. Tzelafchad’s identity is unclear; he was either the mekoshesh eitzim, the one who gathered wood on Shabbos, or one of those who acted rashly and died in the second year in the desert. This means his daughters were born in Egypt and waited forty years in the desert before approaching Moshe Rabbeinu and getting married (See Maharz”u on this upcoming medrish).
The Medrish Rabba, with the Matnos Kehuna’s explanation woven inside it, points out that the daughters of Tzelafchad were all righteous because they refused to marry anyone except for those who were appropriate for them. Why then did Hashem orchestrate that they would approach Moshe in the end of the forty years wandering in the desert? So that Moshe won’t observe himself, and become haughty, over the fact that Moshe himself was divorced from his wife for forty years. Hashem therefore informed him about these women, saying, ‘Behold these women who were not commanded in the mitzvah of be fruitful and multiply only married a husband proper for them.’ The Rashash explains a bit more, that the daughters of Tzelafchad were not commanded to marry only a man who is appropriate for each one of them, whereas Moshe was commanded to separate from his wife, either explicitly or through a kal vachomer, fortiori. (Click here for Hebrew text.)
According to this medrish, Hashem purposely created a situation that the daughters of Tzelofchad would only approach Moshe Rabbeinu at the end of his life, in order for him not to be haughty over the fact he was able to last forty years separated from his wife in order to be Hashem’s direct in-between with the Jews. They too were voluntarily single for at least that long until they found the right shidduch and proper time to be married, in spite of the fact that the gemara in Kiddushin 7a and many other times throughout Shas mentions that the attitude that women tell each other is that it’s better to be married than single, טב למיתב טן דו מלמיתב ארמלו, whereas Moshe Rabbeinu was without a wife upon command of Hashem.
Moshe Rabbeinu was known to be the humblest person in history, proclaimed by the Torah from this very episode, which began 38 years before where Miriam criticized Moshe for separating from his wife, as it says there, “And the man, Moshe, was very humble from every person on the face of the earth” (Bamidbar 12:3). Now, this very episode is coming to haunt Moshe Rabbeinu and threatens his humility, for if the daughters of Tzelofchad would not have engaged Moshe at that moment it would seem that the humblest person in history would have felt, albeit most definitely a very minute and miniscule amount of, haughtiness for having been able to last as long as he had without being married.
Why would we think that Moshe Rabbeinu, the humblest person in history, would have felt any level of arrogance for this accomplishment, especially if this feat was the very thing which gave him the title of humblest person on the face of this earth?
Perforce, we are forced to conclude that this is a clear proof that the struggle to do the right thing and to reach and retain perfection is a lifetime accomplish that never ceases until the very end. Even though Moshe Rabbeinu reached the top and the Torah truthfully testifies that he was more humble than anyone else on the face of the earth, if not for the fact that Hashem orchestrated the confrontation between the daughters of Tzelofchad and Moshe at the end of his life, it would seem that Moshe would have felt some tiny level of superiority over everyone else which would have tainted his humble character and only because Hashem intervened and Moshe must have realized the lesson Hashem was trying to teach him, and chose to take it to heart, did Moshe Rabbeinu remain perfect in his ultimate state of humility.
Balak – Constructive VS. Destructive
In this week’s Torah portion of Balak, Balak beseeches Bilaam to take care of Bnei Yisrael who are believed to be a threat to him and his nation. “Balak the son of Tzipor saw all that Israel had done to the Amorites. Moav became terrified of the people, for they were numerous, and Moab became disgusted because of the Children of Israel” (Bamidbar 22:2, 3).
Balak offered 42 sacrifices to Hashem as commanded by Bilaam as part of the means to curse the Jewish people. There is a gemara quoted numerous times throughout Shas, the Talmud, including in Sanhedrin 105b which states, “Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged, and Ruth descended from him. Rabbi Yossi bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab.” (Click here for Hebrew text.)
It’s astonishing to think that proof to the famous concept in Shas of “mitoch shelo lishma ba lishma,” (through learning Torah and performing mitzvos not for the sake of Heaven will lead you to perform them for the sake of Heaven), comes from Balak, where the fruits of his performance were not even seen in his lifetime but later on through his grandchildren, Rus and her descendants. The Maharsha there references the same gemara in Horiyos 10b, where he elaborates on this subject.
In Horiyos the Maharsha points out that “Tosfos asks in Nazir 23b ‘Shemitoch’, ‘Don’t we normally say that one who is involved in a mitzvah not for the sake of Heaven, it’s better he was not created? They answered that there the case is where they were learning Torah not for the sake of Heaven but rather to do an injustice to others, but here to be involved in learning not for the sake of Heaven means to acquire fame for oneself.’ Tosfos pointed this out many times, however isn’t the case here seemingly to cause an injustice to others for they came to curse the Jewish people? However, we can answer that he only came to curse the Jews because he was afraid for his life, as it writes, ‘Balak the son of Tzipor saw… Moav became terrified… of the children of Israel.’ It is the same thing as acquiring fame for oneself. And when it says, ‘for by doing it not for the sake of Heaven etc., what it means is that, through doing it not for the sake of Heaven, meaning that he brought offerings not for the sake of Heaven, rather only to acquire a name for himself, he merited that it was eventually brought for the sake of Heaven for his offspring Dovid and Shlomo brought sacrifices for the sake of Heaven.” (Click here for Hebrew text.)
This being true, it is still worthwhile to ponder what the Maharsha was originally thinking (his hava amina) when he asked the question, and what does his answer mean (his maskana)?
The Maharsha originally asked how this episode in the Torah could be the source for the concept that if one does mitzvos not for the sake of Heaven it will come to be done for the sake of Heaven, for that’s only true if you are performing mitzvos for the sake of your own fame and fortune; unlike Balak who wanted to curse and ruin the Jewish people. At first glance, he performed the mitzvah of bringing sacrifices to Hashem for the sake of hurting someone else, an injustice to others which means it would have been better if he hadn’t even been created. But what is the Maharsha thinking? Doesn’t he know the pesukim that clearly state that Balak and his nation, Moav, were afraid of the Jewish people and just wanted to defend themselves from the potential threat? Even if you say that of course the Maharsha knew the pesukim in the Torah, but he questioned that when one is performing a mitzvah not for the sake of Heaven, but for both, his own name and to strike at others, then it is still an injustice and one should not be able to eventually have mitzvos done properly stemming from these actions; if this is so then what is the Maharsha’s answer? What changed? Furthermore, it is worth pointing out that the mitzvos of bringing 42 offerings to appease Hashem wasn’t just to gain fame for himself but was even better; it was to save their own lives in their eyes, and people have a right to defend themselves. So they were performing a mitzva in their own eyes, albeit misguided. And, if so, why did the Maharsha think that it looks like Balak did something so wrong that it was not worth creating him?
We must say that the Maharsha originally thought that anything which is destructive, even if something constructive comes out of it, is a terrible reason to perform a mitzvah. That is why the Maharsha asked how it’s possible to bring a proof from here that by doing a mitzva not for the sake of Heaven it will eventually be done for the sake of heaven, for that is only true if you are doing the mitzvah for your own constructive purpose, of making a name for yourself; then you will eventually perform mitzvos for the sake of Heaven, for His Holy Name. But Balak, even though he wanted to save his own life and the lives of his nation who mistakenly felt threatened, but by doing so they would be destroying a nation, the Jewish people, and a mitzvah should not be used in that fashion. Nothing good can come out of such mitzvos.
However, if you look carefully at the Maharsha’s answer, what he is saying is that their intent was only to save their own lives, they didn’t care if the Jewish people would be cursed and annihilated, they just wanted to survive. Their intent made it a purely constructive purpose, albeit not for the right reason. But it merited that Balak’s descendants, the grandchildren of Rus, his granddaughter, would bring offerings for all the right reasons, in Hashem’s Holy Name.
We see from here how important a role intent plays in performance of mitzvos and Torah learning. It could be the difference between a destructive use of a mitzva which is not worthy of being created to a creative, although imperfect, use of a mitzvah that leads to perfection and the ideal way of performing Torah and mitzvos.
Chukas – Pursuing Peace
The Jewish People offered Sihon, King of Amora, peace before they attacked and waged war against the Amorites. The Torah in this week’s portion of Chukas states, “Israel sent emissaries to Sihon, king of the Amorites, saying…” (Bamidbar 21:21).
About this the Medrish Tanchuma references a pasuk in Tehillim 37:3, “Trust in Hashem and do good; dwell in the land and nourish yourself with faithfulness.” It also writes in Tehillim 34:15, “Turn from evil and do good, seek peace and pursue it.” The Torah, in fact, does not command to run after mitzvos, “If a bird’s nest happened to be before you on the road…” (Devarim 22:6). “If you see the donkey of someone you hate…” (Shemos23:4). “If you see the donkey…” (Devarim 23:4). “When you reap your harvest…” (Devarim 24:20). “When you harvest…” (Devarim 24:21). “When you come into the vineyard of your fellow…” (Devarim 23:25). By all these [mitzvos] if they come to you, you are obligated to fulfill them, but don’t run after them. However, peace you shall seek out from where you are and run after in some other place. And so the Jews did it even though Hashem said to them, “Begin to drive him out, and provoke war with him” (Devarim 2:24), still they ran after peace, as it says “Israel sent emissaries etc.”
The Be’ur HaAmarim explains what was bothering the medrish. According to this edition of the medrish two pesukim were initially quoted with the intent of asking why the Jews felt compelled to first offer them (The Amorites) peace when Hashem told them, “To insight a war” as we find in the beginning of Devarim. For this reason, the medrish brings two verses, for by “Trust in Hashem and do good” it writes “when dwelling in the land,” meaning, with this one can live in the land, in your spot and you don’t have to roam in the land and run after it (mitzvos). But by seeking peace it writes, “and you should run after it” even if it does not reach your hands. This now makes sense why they first asked for peace; for in this matter one must go beyond the letter of the law more than any other mitzva, and this is the will of Hashem. When Hashem commanded to wage war, that was just giving us permission, for it is not forbidden [to wage war with them] unlike Edom, Moav and Ammon. And in truth it was also the intent of Hashem that they would first approach them with peace to teach us the importance of running after peace, for if He just commanded about making peace, we would not know that for the sake of peace one has to go beyond the letter of the law. (Click here for Hebrew text)
This is quite an astonishing medrish! One would think that one should have an attitude to run after and seek out mitzvos instead of just letting them come to you. Do you realize the value of a mitzvah? The Mesilas Yesharim in the end of the first chapter writes about mitzvos “Behold, after knowing all this, we will immediately realize the grave obligation of the commandments upon us and the preciousness of the Divine service which lies in our hands. For these are the means which lead us to the true perfection. Without them, this state will not be attained in the least.” A mitzvah is more valuable than all the precious gems in the world put together. It has eternal reward, so wouldn’t you think one should run after and seek out mitzvos? For example everyone should become a farmer, there are so many mitzvos involved in farming! Yet it would seem to be a lack of trust and faith in Hashem if one would purposefully create and put himself into situations where he would have to fulfill a certain mitzva. Rather, a person should have the proper faith in Hashem that He will bring him mitzvos when he is deserving to have them, and when he gets the opportunity, he should do them with all his intent and effort. Of course, Hashem surrounds us with mitzvos everyday, and we have to open our eyes to reach and fulfill them, but we don’t have to pursue mitzvos that are not but for the will of Hashem for us to perform, at least at this moment or maybe ever. Forcing a mitzvah, when you shouldn’t be doing it, is not only not a mitzva but a lack of trust and faith in Hashem that he will provide us with plenty of opportunities to perform mitzvos at the proper time and place for each individual with their own unique purpose in life.
However, when it comes to peace, one is expected to run after peace as much as possible. Don’t wait for the other party to approach you. You must always have the attitude to run after and seek peace. Hashem allows us to wage war, when needed, for whatever appropriate reasons brought down in halacha. But why doesn’t the Torah command us to always be peaceful if peace is so important that it’s worth running after, and it’s not considered a lack of faith in Hashem if you wait for peace to come to you?
It would seem that the medrish is teaching us an incredible insight into human psychology. If Hashem would have made pursuing peace a mitzvah then a person would be stymied to really run after peace since he is bound by the letter of the law. Only because Hashem expects us to go beyond the letter of the law, the letter of the law says you are allowed to wage war if needed, but one is expected to act above and beyond the letter of the law, and if he realizes this expectation then he’ll put in more efforts to rise to the occasion and stand up to such a lofty challenge such as pursuing peace.
This expectation of pursuing peace does not only apply to war but in our day to day lives. We as individuals are expected to go all out to pursue peace and try to avoid fighting with others, or at the very least go out of our way to initiate a resolution and try to absolve a skirmish when it starts, whether it’s between you and your wife, friend, a fellow Jew, or anyone else, one should go beyond the letter of the law, beyond what’s expected to pursue and keep the peace.
Korach – Proper Sensitivity Towards Indirect Damage
There is an argument in Maseches Sanhedrin as to whether the 250 followers of Korach who were involved in the revolt against Aharon and Moshe in this week’s Torah portion of Korach will have a share in Olam Haba, The World to Come. Rebbe Akiva is of the opinion that they lost their share in the World to Come, and there is actually an argument whether they earned back their portion in the World To Come on their own merits as Rav Yehuda ben Beseira proves or whether it’s only because Chana, Shmuel Hanavi’s mother, prayed for them, as per Rebbe Eliezer.
The Mishna in Perek Chelek of Sanhedrin states, “The assembly of Korach is not destined to arise for resurrection, as it is stated: ‘And the earth closed upon them’ (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About them the verse says: ‘The Lord kills and makes alive; He lowers to the grave, and raises’ (I Samuel 2:6), indicating that the assembly of Korach has a share in the World-to-Come” (Mishna in Sanhedrin 108a). However the gemara there on daf 109b says, “The Sages taught in a baraisa (Tosefta 13:9): The members of the assembly of Korach have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Yehuda ben Beseira says: Although it says that they perished, they are like a lost item that is sought, ultimately found, and rehabilitated, as it is stated: “I have gone astray like a lost sheep; seek out your servant, for I do not forget your mitzvot” (Psalms 119:176).” Rashi there on daf 109b explaining why they deserve a share in the World to come says that they fulfilled all Your mitzvos as it writes, “For all the assembly are all holy” (Bamidbar 16:3).
The Maharsha explains Rebbe Eliezer’s view as follows, “Chana prayed for them because, as Chaza”l in the Medrish Tanchuma (Korach paragraph 5) observes, that Korach saw a chain of good lineage coming from him and this he brought to the argument, but he didn’t know his sons would repent and from them came Shmuel. We see from here that Shmuel was the reason for Korach’s argument on Moshe. For this reason, when Chana says about herself ‘While the barren woman has born seven…The Lord kills and makes alive; He brings down to the grave and raises up’ (Shmuel Alef 2:5, 6). Since out of Your mercy, I was treated graciously for a barren women like myself was able to give birth to 7 children, however these children caused Korach to make a mistake, which is considered indirect damaging therefore [Chana says] I pray for them that You will cause them to die and cause them to come back alive and if they don’t die, rather they went down alive straight into the depths of Gehenom, at least bring them back up.” (Click here fore Hebrew text.)
Chana, Shmuel’s mother, pleaded to Hashem after many barren years to have a child, many many generations after her ancestor, Korach, rebelled against Moshe Rabbeinu. Korach misunderstood his prophecy, seen through Divine inspiration, that he would have righteous people like Shmuel Hanavi come from his offspring; meaning he was deserving of the leadership, not Moshe. Furthermore, Chana did not even pray for Korach, but for the 250 people who were convinced to follow Korach’s lead. Thirdly, they of their own free will chose to follow Korach. Lastly, Hashem miraculously granted her children for according to natural causes she did not have the ability to bear children. Chana’s responsibility for causing the revolt of Korach and his followers by having Shmuel wasn’t just indirect, it was very indirect, seemingly not even her fault at all. So why did she feel responsible to pray on their behalf, which led to Hashem answering her prayers and overturning the ban they had from entering Olam Haba, which seems to imply the prayers and reason for the prayers were legitimate?
We see from here the extent one must feel responsible for another, no matter how indirect your involvement is. If there is even the slightest bit of connection to the party in question then one should feel remorse to inspire himself to at least pray on their behalf. Chana was just praying for a child after the embarrassment of many years of being childless, but when she realized her prayers and the answer to her prayers was what incited the rebellion of Korach and his followers which resulted in their loss in their share in The World To Come she felt compelled to get them out of the rut they were in, even though they chose, albeit mistakenly, to put themselves into it, and not get themselves out of, that rut.
This is the extent of responsibility one should have for his or her actions and the care for his or her fellow Jew.
Bihaaloscha – Artists and Kings
One of our fundamental beliefs of trust in Hashem is that we are expected to go through the motions of putting in our proper effort, but Hashem ultimately produces the results. This cannot be more evidently expressed than by the making of the menorah which is discussed in the beginning of this week’s Torah portion of Bihaaloscha. “Now this is how the menorah was made: it was hammered work of gold, hammered from base to petal. According to the pattern that Hashem had shown Moshe, so was the menorah made” (Bamidbar 9:4).
The Medrish Rabba relates in the name of Levi the son of Rebbe [Yehuda Hanasi] “…that a pure menorah came down from Heaven. For Hashem said to Moshe, ‘And you shall make a menorah out of pure gold’ (Shemos 25:31). [Moshe] asked, how do we make it? [Hashem] responded, you shall make it hammered [out of one piece]. Nevertheless, it was difficult for Moshe and he went down, and he forgot how to make it. He went up and said, my Master how do I make it? [Hashem] responded, you shall make it hammered [out of one piece]. Nevertheless, it was difficult for Moshe and he came back down, and he forgot. He went back up and said, my Master I forgot it. [Hashem] showed [the menorah] to Moshe and still it was too difficult for him. [Hashem] said to [Moshe], see and do, and He showed him a menorah made out of fire and showed him how it was made. Nevertheless, it was too difficult for Moshe. Hashem said to him, go to Betzalel and he will make it. [Moshe] told Betzalel and he immediately made it. [Moshe] started wondering why he was shown many times how to make it and he still couldn’t figure it out but Betzalel who never saw how to make it, still made it out of his own knowledge. [Moshe answered himself] that Betzalel was standing in the “shade of G-D” when Hashem showed me how to make it. Therefore, when the Holy Temple was destroyed, they hid the menorah. This was one of the five things hidden, (a) the ark, (b) the menorah, (c) the fire [that came down from Heaven to lick up what was sacrificed on the alter], (d) Divine Providence (i.e. prophecy), (e.) and the keruvim [that were on top of the ark.] And when Hashem will return in His mercy and rebuild the Beis Hamikdash with its sanctuary, He will bring them back to their place in order to rejoice in Yerushalayim as it says, ‘Desert and wasteland shall rejoice over them, and the plain shall rejoice and shall blossom like a rose. It shall blossom and rejoice’ (Yeshayahu 35:1, 2).” (Click here for Hebrew text.)
The Rada”l perceptively points out that the reason it was difficult for Moshe to make it was in order to hint to us that even complete preparation from any person to place a place where one can instate upon it The Light of Heaven is not within the power of a complete person to perform by himself, as it says, if not for Hashem helping him etc. and this is why it was made by Betzalel who was given Divine intellect from on high to do all the work and not from his heart.
The Rada”l is clearly stating that Hashem purposefully had Moshe put in all his effort for naught and then Betzalel easily made the menorah in order to send the message that while it is worthwhile to try, which Moshe did and did not easily give up, however Hashem is the one that produces the results, especially when it comes to holy spiritual matters like building the menorah. Also, to clearly prove the point that only Hashem produces the results, He had Betzalel, who was not directly shown how to make the menorah, orchestrate making it.
The Maharz”u seems to have a different understanding of why Betzalel was able to make the menorah so easily but Moshe had a lot of difficulty. However, when scrutinizing this commentary one will see it is really the same theme as the Rada”l. The Maharz”u is very much bothered by why Betzalel was referred to as standing in the “shade of G-D,” for in fact Moshe was in the “shade of G-D” on the mountain with Hashem and still didn’t know; so how did Betzalel know? Is it possible that he was more in the “shade of G-D” than Moshe who got closer than anyone else on the mountain? The Maharz”u answers that maybe when it says that Betzalel was in the “shade of G-D” it hints to a quality on a level in the matter of working on making the utensils of the mishkan. Betzalel had something more than Moshe had, for he was an artist (or architect) and it’s important to have in mind that Moshe was the king and he did not do anything by himself; rather all actions were done upon his command and direction. This was clearly indicated by all the work that Betzalel and the sages did, and also by the menorah. Nevertheless, the credit went to Moshe for building the mishkan, its utensils, including the menorah, as it says, “And the mishkan of Hashem that Moshe made in the desert.”
Moshe had reached the 49th level of wisdom, one notch below the perfection of all wisdom. He was certainly physically fit enough to make anything, for he assembled the mishkan all by himself, and he even knew how to do hands-on work, because he used to help his fellow Jews in the slave pits of Egypt to lighten their burden. Even though now he is king and almost all the jobs are done for him, it does not seem from the medrish that it was beneath his dignity to make the menorah; on the contrary he tried and failed four time! So, with all his knowledge and worldly experience, why did he fail?
The Maharz”u says it was because he was not an artist like Betzalel and he had plenty of responsibilities because he was the king and he would not have the time to figure out how to be an artist or architect. For Betzalel, it was natural and easy for him to make the menorah because Hashem gave him that artistic gift, to be good at working with his hands;, that was his purpose in life; he used it to the best of his ability. Moshe’s purpose was to be king, the authority over everyone else; so as much as he tried, he just didn’t have the feel of how to make the menorah since he wasn’t naturally an artist or architect. No matter how much wisdom and intellect Hashem granted Moshe He still didn’t give him the knack to sculpt things. Being artistic and handy just wasn’t Moshe’s purpose in life, so Hashem didn’t grant him that ability.
Moshe thought that with all his wisdom he might be able to figure it out since Hashem did command him to make it. So he put in all his efforts to try and not give up so easily, but it was not with in his natural talents to accomplish making the menorah. So ultimately, Moshe had to give it over to Betzalel and direct him to make the menorah since Hashem did grant Betzalel the talents to make it.
This too shows that we put in the efforts but ultimately Hashem causes the results to happen.
Naso – A Recharge of Torah Fundamentals
At the end of this week’s Torah portion of Naso the head of each tribe brought the same package of offerings for the dedication of the Mishkan. This wasn’t just a sacrifice of animals and incense, there was a much deeper meaning behind the specific way each part was given.
The Medrish Rabba (Bamidbar 14:22) goes into great detail about what each part of the sacrifice symbolized. For example, “One spoon (handful) [weighing] ten [shekels] of gold filled with incense” (Bamdibar 7:14). “One spoonful” or really a handful symbolized that out of everyone Hashem only chose the Jewish People as it says, “My dove, my perfect one, is but one; she is one to her mother, she is the pure one of she who bore her” (Shir Hashirim 6:9). For this reason, they are most praiseworthy than all the other nations as it writes there, “Daughters saw her and praised her, queens and concubines, and they lauded her” (Shir Hashirim 6:9), this refers to the other nations of the world [praising the Jews]. Why did Hashem choose them from all the other nations? Because all the other nations invalidated the Torah and did not want to accept it and did not choose in Hashem and His Torah which is five books that are represented by the five fingers of a hand. And [The Jews] accepted the Ten Commandments at Sinai that is what “One spoon (handful) [weighing] ten [shekels] of gold” symbolizes.
Another part of the offering was, “And for the peace offering: two oxen” (Bamidbar 7:17). This symbolizes that Hashem gave the Jewish people two Torahs, one written and one oral. He gave the Written Torah which has in it 613 mitzvos in order to fill them with mitzvos and merits as it says, “He Hashem desires [this] for His righteousness’ sake; He magnifies the Torah and strengthens it” (Yeshayahu 42:21). He gave them the Oral Torah to be more adept in it than all the other nations, and for this reason He did not give it to them written down; so that the rest of the world would not forge it, just as they did with the written Torah.”
The Anaf Yosef gives an incredible insight into why Hashem gave us so many mitzvos in the written Torah in order to fill us with mitzvos and merits. As Chaza”l say in a number of places, “Hashem wanted to bring merit to the Jews etc. as it says ‘He Hashem desires [this] for His righteousness’ sake’. The intent in this is because not everyone thinks alike rather each person might have more of an inkling for a specific mitzva over all the other mitzvos, and if there were only a few mitzvos then not every person would merit those mitzvos. Therefore, [Hashem gave us 613 mitzvos] out of the kindness of Hashem, in order to give merit and bring much righteousness to the Jews by fulfilling Torah and mitzvos in order so that there won’t be a Jew who won’t have a drive for even one mitzva of the 613 mitzvos, to try to fulfill it properly in order to merit a life in the World to Come. For even the empty ones of the Jewish people are full of mitzvos like a pomegranate. This is what the Rambam meant in his commentary on the Mishna that one of our main beliefs in Torah is that when a person fulfills a specific mitzva of the 613 mitzvos in order and properly, and he does not include in it any intent at all from the outside world, rather he does for Hashem’s sake out of love he merits a life in the World to Come.” (Click here for Hebrew text.)
G-D forbid to say that we don’t have to keep all the mitzvos! The Torah is the blueprint of creation and the handbook for mankind. It was given to us for our own sake and for the sake of the upkeep of the entire world. However, Hashem created each person in his and her own unique way, with unique tendencies, interests, and motivations. Some people like music, others athletics, some like dissecting, others are more into deep-thinking etc. Every single person has their own unique drives and talents. Hashem specifically made each person in this fashion in order to have the ability to excel and become experts at what they are inclined towards.
With that in mind, of course Hashem expects us to fulfill the entire Torah to the best of our ability; however, He gives us the opportunity to become an expert and excel in the mitzva one is most naturally inclined to do. For example, if a person likes dissecting, he might want to become a shochet.
Hashem specifically made so many varieties of mitzvos, some that are easier than others, some that come more naturally than others, that even one who is not Torah observant might still be filled with mitzvos. For example, many people love doing acts of kindness, and chesed is a positive mitzva. Or most people don’t like eating bugs and rodents, so by staying away from eating them then you are not transgressing negative mitzvos. How easy is that!
But to easily ensure a share in the World to Come one just has to put his mind into what he knows how to do best, his favorite mitzva; become an expert at it and do it with all the right intentions, for the sake of Hashem out of pure love and you are guaranteed a share in Heaven.
It’s as easy as that! You just have to put your mind and heart into it.
Bamidbar – Why Moshe Rabbeinu Was So Special
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.
The Book of Bamidbar begins: “And Hashem spoke to Moshe in the Sinai Desert, in the Tent of Meeting on the first day of the second month, in the second year after the exodus from the land of Egypt, saying” (Bamidbar 1:1). There is a very concise but telling Medrish in the beginning of this week’s Torah portion of Bamidbar. “Another interpretation, ‘And Hashem spoke to Moshe,’ It’s a praise for Moshe that 600,000 [Men] were standing [at Mount Sinai] and the Kohanim, and Leviim, and Elders were standing there, and from all of them He didn’t speak to besides Moshe” (Bamidbar Rabba 1:6).
The Etz Yosef explains why the Medrish points out that Moshe is praised here for it is because the pasuk writes ‘in the Desert of Sinai’ where all the Jews were standing nevertheless [Hashem] spoke only with him, and this is his praiseworthiness and his praise, that he was chosen from everyone else because of the level he was on. (Click here for Hebrew text.)
The Maharz”u points out that by the 600,000 men it just states “standing,” meaning from a distance but by the Kohanim, Leviim, and Elders the medrish says “standing there,” indicating that they were standing close to Moshe and around the Mishkan, and yet Moshe was the only one spoken to by Hashem.
The Maharz”u also references the first Medrish Rabba in the beginning of the Book of Vayikra, which goes into more detail of why the fact that Hashem only spoke directly with Moshe Rabbeinu was such great praise: “Rebbe Tanchum the son of Chanilai said that it is the nature in this world that a package which is hard for one to carry, is easier for two to carry. If two can’t carry it than four probably can. Does it make sense then that a package which is hard for 600,000 is easy for one? All the Jews were standing by Har Sinai and saying, ‘if we continue to hear [the voice of the Lord, our God, anymore, we will die] (Devarim 5:22). Moshe heard the voice of speech Itself and lived. Proof that this is so, for from everyone [Hashem] only called on Moshe, that is why it says, ‘And He called unto Moshe’” (Vayikra Rabba 1:1).
The Etz Yosef explains the greatness of Moshe Rabbeinu, that the intent of the medrish is to logically deduce that the coming together of those of perfection should add to the strength of their perfection, amounting to more than what they originally had. Therefore since there were 600,000 together at Har Sinai there should have been a greater amount of perfection to prepare themselves to accept the G-Dly influence there. But because they said, “‘if we continue to hear etc.” it seems the power of all of them together wasn’t enough to be able to hear the “voice” of Hashem, yet Moshe Rabbeinu had the strength by himself, more than all of them put together. (Click Here for Hebrew text.)
Granted this was a unique feat, but why did the medrish feel it was worthwhile to emphasize and praise? If you want to praise Moshe isn’t it better to praise him for being the humblest person ever, or the most G-D fearing, as we see that he told the Jewish people at the end of his life that Hashem only asks of them to fear Him. What does only ask of them mean? Fearing Hashem isn’t so easy! But Chaza”l say that for Moshe Rabbeinu it was. Or maybe the care and love Moshe had for each individual should have been worthwhile to emphasize and praise, so what is the praise here?
However, it would seem that the Medrish is alluding to something that is mentioned in the beginning of the first chapter of Mesillas Yesharim, “The foundation of piety and the root of perfect service [of G-d] is for a man to clarify and come to realize as truth what is his obligation in his world and to what he needs to direct his gaze and his aspiration in all that he toils all the days of his life. Behold, what our sages, of blessed memory, have taught us is that man was created solely to delight in G-d and to derive pleasure in the radiance of the Shechina (Divine Presence). For this is the true delight and the greatest pleasure that can possibly exist. The place of this pleasure is, in truth, in Olam Haba (the World to Come). For it was created expressly for this purpose.” (Click here for Hebrew text.)
It is true that Olam Haba is ultimately the place where one will get the full delight in G-D and derive the most complete radiance from His Shechina. However Moshe Rabbeinu got closer than anyone else in this world before he went to Olam Haba and for that reason, that he was able to fulfill the ultimate purpose and goal in existence better than anyone else, he deserved specifically that praise the medrish is emphasizing.