Category: Food for Thought

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

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Vayelech – Torah Standard of Friendship

The word חבר [chaver; friend] has the same root as the word חיבור [chibur; connection]. The word for learning partner, a חברותא [chavrusa] also, importantly, has the same root letters .ח.ב.ר. The simple explanation for this is that a friendship, such as two study partners, creates a special connection between two people.

The Sifri in this week’s Torah portion of Vayelech expounds on this concept of connection, and what true friendship really is all about.

The Torah states: “Hashem spoke to Moshe, ‘Behold your days are drawing near to die; summon Yehoshua and both of you shall stand in the Tent of Meeting, and I shall instruct him.’ So Moshe and Yehoshua went and stood in the Tent of Meeting” (Devarim 31:14).

The Sifri states, “‘You should take for you (קח לך) Yehoshua ben Nun, (Bamidbar27:18), his strength is like yours.” The Raavad points out that the continuation of this pasuk in Bamidbar is “’a man in whom there is spirit,’ meaning his spirit of wisdom is equal to all the Jews combined.” We see that Yehoshua, Moshe’s successor, had unparalleled wisdom just as Moshe had.
The Sifri goes on to say that “‘take for you’ (קח לך) refers to a purchase or acquisition, for a friend is only acquired in the most difficult manner. From here they say (Avos DiRebbe Nosson chapter 8) a person should acquire a friend for himself to be learning Torah and gemara with him, eat and drink with him and reveal to him your secrets. And so it says in Koheles (4:13), ‘a three-strand rope will not quickly unravel.'” The Raavad remarks that there is no proof from this pasuk in Koheles that one should acquire a friend, but rather says that it is saying that a person works better with a friend than by himself. The simple understanding of the pasuk is that it’s referring to our three forefathers, Avraham, Yitzchak, and Yaakov. When they became the official forefathers, their merits became everlasting. (Click here for Hebrew text.)
We have to put into perspective what the Raavad and the Sifri are saying. The accomplishment of each of the Avos were quite immense! Avraham discovered Hashem on his own and created a revolution, bringing thousands of people close to Hashem, while doing immense amounts of acts of kindness and passing ten trials, each harder than the next. Yitzchak reached a level of purity no man has ever experienced, a level of holiness equal to one who is a holy sacrifice to Hashem. That status stayed with him from the time of the Binding of Yitzchak until his death, which is why he could never leave the Land of Canaan. Yaakov was an accomplished scholar, in his youth sitting in the tents of his father and Yeshiva Shem viEver and learning all day, He became a completely honest businessman when dealing with Lavan’s flock, as well as conducting business on his own, making for himself a family who would become the progenitors of the Jewish nation. A life based offof honesty and integrity. All three of these tremendous individuals built up enough merits to have lasted for generations. Yet this medrish is telling us that Koheles attests that only because all of their merits were molded together, into “our forefathers,” did the zechus avos [their merits] last throughout the generations.

So to the Sifri calls the transition of leadership from Moshe to Aharon, as Moshe acquiring a friend. It would seem that even though Yehoshua by himself was as great in wisdom as the entire Jewish People put together, as the Raavad points out, still in all, his impact as the leader of Klal Yisrael would not have made as much of an impression if Moshe had not acquired him as a friend in order to give over the leadership to him. In fact, this medrish goes on to say that Moshe mustered up strength to actually pick up Yehoshua (like a kinyan [acquisition]) and displayed to the Jewish People their new leader. He then set him down on a bench, as per the Raavad, whereupon Yehoshua addressed the Jewish People in front of Moshe saying, “Blessed is Hashem who gave the Torah to the Jews through Moshe Rabbeinu.” This was done in order to show the overlap of leadership; as if to indicate to the Jews that Moshe was handing the leadership over to Yehoshua, instead of Yehoshua simply taking up the mantle after Moshe’s passing.

So too, the medrish is saying, as per the Raavad, that any friendship has the potential to make a great impact, not only amongst the friends, but can even affect others. Even possibly generations to come, because the quality of a friendship, qualitatively, is more impactful then even two great individuals, individually.

A true friend, one who learns with you, feasts with you, and is a true confidant, with whom you can share your secrets, might not be easy to find and bond with. It takes effort and an investment to acquire a true friend, but the fruits of the labor are not just two individuals who enjoy each other; it can be impactful on a much larger scale!

Ksiva vichasima tova, happy healthy and prosperous New Year & Good Shabbos,
Rabbi Dovid Shmuel Milder

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Netzavim – Hashem’s Signs That We Can Trust

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In most editions of the Sifri there is a small paragraph commenting on this week’s Torah portion of Netzavim. Here is the text according to the Vilna Gaon, translated: “‘You are standing today, all of you, before Hashem, your G-D; the heads of your tribe, your elders, and your officers, all of the men of Israel’ (Devarim 29:9). ‘Hashem spoke to Moshe, “Behold, your days are drawing near to die; summon Yehoshua, and both of you shall stand in the Tent of Meeting and I shall instruct him”‘ (Devarim 31:14). Rebbe Shimon ben Yochai said, blessed is The Judge Of Truth for there is no dishonesty or preferential treatment before Him, as it says, ‘A G-D of faith with no injustice, He is righteous and straight’. Moshe requested before Hashem, ‘Master Of The World since I am about to pass away from the world because of a great test [I did not pass], show me a trustworthy person who will stand over Israel, as I leave their hands to peace.’ As [Moshe] had said, ‘Who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd’ (Bamidbar 27:17). This is explained in the tradition, tell me that the love of my soul is complete and will be like a wrap. What did Hashem respond to him? ‘If it is not informed to you the nicest… and the greatest of prophets go out to the end of the flock what I will do with them in the end. Four exiles will rule over the Jews and they will not have amongst them a shepherd, prophet, and sage. And so it says in the days of Achav, ‘I saw the Children of Israel scattered on the mountains like sheep without a shepherd.'”

The Raavad explains what the last part of this medrish is doing. “It mentions the ‘days of Achav’ as a reason for why it was correct to request and appoint a shepherd over them.” (Click here for Hebrew text.)
Moshe knew that Yehoshua would replace him, as we see from parshas Chukas that was quoted. However, he wanted to be assured that he would be a leader that would faithfully lead the Jews, like a dedicated shepherd cares for his flock. Hashem’s response was that I guarantee that he is an all-around perfect leader, one who is a prophet, sage, and a shepherd. Any leader who has less than all three qualities is like the nation having no leader, just as a flock wondering without its shepherd. This was the unfortunate state of the Jewish People as they went into their four exiles. If you look at history you will see that there were sages, kings, and prophets in the Babylonian exile, for example. But there wasn’t one single leader who encompassed all three qualities. Hashem assured Moshe that Yehoshua encompassed all three qualities, which is what makes a well-rounded leader, which is especially needed in the most impactful parts of Jewish history. Such as leading the Jewish People into the Land of Canaan for its conquest, or like building the Beis Hamikdash, where we saw that Shlomo Hamelech had all three of these qualities, and his reign was years of unification, just like in the days of Yehoshua. So too, may he come speedily in our days, one of the signs that Moshiach is here is that he will be this all-encompassing leader who will be a shepherd for every single Jew, a prophet and a sage, all in one, who will lead us in the pivotal moment in history of the Final Redemption.

But what does all this have to do with Rebbe Shimon bar Yochai’s statement that Hashem is honest and doesn’t play favorites? Also, why was the example of Achav needed to prove that beseeching a well-rounded leader who acts like a dedicated shepherd is a valid request and expectation?
Of course, Moshe Rabbeinu had perfect faith and trust in Hashem, that He would do what was best for Klal Yisrael. It is just human nature to question the unknown; not in a negative way, but in a caring way. Hashem’s response was to respond in a comforting manner by showing a sign and proof that Yehoshua would successfully lead the Jews into the Promise Land. The sign being that he is a shepherd (having pristine leadership qualities), prophet, and sage all in one, and the proof being that in the days of Achav, even though he was a king, and there were other prophets and sages living at the same time, the Jews still felt lost like a wandering flock, even if they weren’t exiled.
 It would seem that Hashem was assuring Moshe Rabbeinu that if all the Jews are unified in serving Hashem properly, then they will receive a leader with all his perfect qualities, who will successfully lead them. That is why Rebbe Shimon bar Yochai blessed Hashem for being a truthful judge who does not do injustice has no biases. For when the Jewish People are deserving of a perfect leader, at the pivotal moments in history, Hashem sends them the leader that is needed to keep them together and guide them; but when not deserving of it Hashem gives them their leaders according to the level they deserve.
In these days of repentance may we change our lives completely and merit the ultimate leader, speedily in our days that will redeem us and bring us home for the Final Redemption!

Good Shabbos,
Rabbi Dovid Shmuel Milder

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Ki Savo – Focusing on Negative to Appreciate Positive

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In the beginning of this week’s Torah portion of Ki Savo we find a discussion of the mitzvah of bikkurim [bringing the first fruits of one’s harvest to the Beis Hamikdash]. The Torah elucidate a whole declaration, that one who brings his bikkurim must make proclaiming gratitude towards Hashem. Part of the declaration we say every year on Pesach in the haggada at the seder: “My father was a wandering Aramean, who went down to Egypt and sojourners there as a small group. There he became a nation, populous and numerous. And the Egyptians treated us viciously, they oppressed us and imposed hard labor upon” (Devarim 26:5, 6).
Rabbeinu Bachye observes two opposite extremes in the pasuk. One has to declare how our forefathers went down to Egypt, lost with very little, being strangers in a strange land, and a very small group. What is worse was that they eventually were forced into harsh slave labor! Yet eventually they became a great nation, were redeemed with tremendous signs and miracles, and were ultimately brought into a land flowing with milk and honey!

Rabbeinu Bachye concludes with a very important lesson learnt from this proclamation: “The intention of the phraseology of this parsha is that a person is obligated to have in mind in times of good fortune and tranquility his times of downfall and submission that he went through. Similarly, it writes in Koheles (7:14) ‘In a good day it was with good and in a bad day he saw.’ The explanation to this is that in a good day one should see into the bad day in order to focus in on the additions that he has, and then he will give gratitude to Hashem The One Who Is Good and did good to him.” (Click here for Hebrew text.)

The pasuk in Koheles is literally saying that one should be pleased when things go well, but in a time of misfortune should be reflective. But Rabbeinu Bachye says what it means by this is that one should concentrate and focus on the bad times just as much as the good times. Not because one has to acknowledge Hashem in both good and bad circumstances, which is true, but Rabbeinu Bachye says that by focusing in the bad times while showing gratitude for the good times then the appreciation is even greater, since one will see the extent of his low state, and the great heights Hashem helped him or allowed him to achieve. This will instill in him a greater feeling of hakaras hatov, gratitude, towards Hashem for the rich state he is in now.

However, why does the end justify the means in this case? Is it not possible that focusing and concentrating so extensively on the nightmares and horrors of our past might create stress and anxiety in some people, and everyone who has the means to bring bikkurim also has this obligation of gratitude to be proclaimed when they give the bikkurim; so why is this reasonable? Furthermore, Rabbeinu Bachye seems to be saying that in general this is a proper way to show gratitude to Hashem, by not only focusing on the good Hashem does for you but the terrible, bad, and horrible times in one’s personal life. To see how far gone he or she was and the heights he or she is now at. Yet that can be quite scary to ponder and can trigger anxiety; so why not just focus on the good? Why is it worth it to also focus on the bad, to be able to compare and have a greater sense of hakaras hatov to Hashem?

It must be that no person would get stressed out and anxious when focusing on the horrors and lowest levels of our past, since it’s attached with the positive intent of expressing the greatest gratitude possible for all the good bestowed upon them. No matter how much of a picture one paints in his mind; in fact the clearer the picture imagined in one’s mind, or the memories that were remembered, the greater the appreciation will be! It won’t have any negative effect on them whatsoever.

Rabbeinu Bachye is saying that the Torah is teaching us that when one properly uses bad times to appreciate the good times then only positivity results.

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Ki Seitzei – Hiskatnus Hadoros: A Reason for Emuna and Bitachon

One of the hardest mitzvos to relate to and appreciate, especially since it is virtually impossible to actively fulfill it, is the mitzva of destroying Amalek. This mitzvah of destroying amalek as well as the mitzva to remember Amalek is mentioned at the end of this week’s Torah portion of Ki Setzei.

The Torah gives us a positive mitzva, “Remember what Amalek did to you…” (25:17). The Medrish Tanchuma makes a remarkable statement on this pasuk “The Jews said before Hashem, ‘Master Of The World, You tell us to remember what Amalek did, to us it was done and to You it was not done? We are forgetful, and You don’t forget, therefore You should remember.’ That’s what the pasuk means when it says, ‘Remember Hashem, for the offspring of Edom, the day of Yerushalayim’ (Tehillim 137:7).” 

This sounds quite chutzpadik; we are commanding Hashem to remember Amalek, the descendant of Esav, who is Edom, just because we are frail-minded human beings who tend to forget? If Hashem gave us a mitzvah there must be a reason behind it! How can we have the audacity to say ‘You should remember because you are All-Remembering and never forgetful whereas we are forgetful;’ what kind of excuse is that?

However, the Kol HaRaMa”Z, HaRav Moshe Zev MiKalbel, explains the medrish that “since one generation goes and another generation comes, and the second generation doesn’t feel what happened to the first generation, whereas Hashem (who is above time) everything is before Him in the present.”
Just because we weren’t there, it is part of history, but for Hashem there is no history. Hashem was, is, and always will be. Hashem is constant and above time; but why does that exempt us and allow us to claim to Hashem (Zichor, which is command form in Hebrew grammar) that He should remember, and not us?
The truth of the matter is that we are not exempt from this mitzvah; however we have an excuse, that it is part of human nature, the way Hashem created us. Therefore there is a rightful claim that we have towards Hashem; this concept is called hiskatnus hadoros, the depreciating of each generation. The best way to depict what this concept means is through the holocaust. Anyone who actually lived through the horrors of the holocaust, even surviving the death camps, truly understands, appreciates, and for the most part lives by the slogan of “never again!” Their children, the generation who lived with the survivors and possibly heard firsthand accounts about the horrors of their lives, and lived with the direct repercussions of what happened, can surely relate to the feeling of “Never again!” The grandchildren, and maybe even the great-grandchildren who merit to meet and visit their grandparents, and might even hear stories, can relate somewhat to what they lived through. But it is of course not the same as actually being there, or even growing up in the house of a survivor. But certainly the great-great-grandchildren, the generation who most likely never have met anyone from the holocaust, and the generations after that, are so far removed from what happened and its lessons. that it is just a history lesson. It happens to relate to our ancestors, just like the Crusades or Spanish Inquisition. What happened to the call of “Never again!?” With all its emotion and energy? The answer is hiskatnus hadoros, Hashem created us within the framework of time. We do our best in the moment, but as time goes on, and generations pass, we can’t relate to a cause in the same way as the previous generation did, because we weren’t there. We get  weaker and weaker each generation.

So too with Amalek. The generation that was present during the attack of Amalek, and even the generations after that, had to still deal with a vicious enemy, all the way up to Haman. So, they could certainly relate to the mitzvah of remembering Amalek. But as the generations continued and Amalek “went underground” so to say, it has become harder to relate to this mitzvah, and what the reminder is for. It is true that the dictum of hiskatnus hadoros explains why we have a hard time with this mitzvah. However this medrish is teaching us that we have a right and maybe even a duty to turn towards Hashem with faith and trust in Him and say, with all our belief, that we cannot relate to the mitzva.  We are weak and frail human beings who have the burden of time on our shoulders, but You, the Almighty, who is above and beyond time, You remember the devastation caused by Amalek and their descendants. Hashem in fact was  “in a sense, afflicted on Himself” greatly affected by Amalek’s attack, as it says in Beshalach “‘For the hand is on the Throne of G-D: Hashem maintains a war against Amalek, from generation to generation'” (Shemos17:15). The Throne of G-D, כס ק-ה, is spelled without an alef; Throne should be כסא. Hashem’s Throne,  won’t be complete until Amalek is completely wiped out from this world. Therefore, the purpose of this mitzvah, according to this medrish, is to strengthen our emuna and bitachon, to turn towards Hashem, and to seek His help acknowledging that we are imperfect beings.
 In this fashion may we merit the conclusion of this week’s parsha, “It shall be that when Hashem, your G-D gives you rest from all your enemies all around, in the land Hashem, your G-D, gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the Heaven – you shall not forget” (Devarim 25:19)!

The mitzva of remembering Amalek is a platform for reinforcing emuna and bitachon, belief and trust in Hashem.

Good Shabbos,
Rabbi Dovid Shmuel Milder

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Pinchas – Hashem’s Equal Mercy for All

G-D willing this will be the last dvar torah for about a month or so.  Please click here for a whole slew of Torah Riddles to ponder with G-D’s help.

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As opposed to Nadav and Avihu, whom commentary point to their not seeking advice from each other as the source of their downfall, the daughters of Tzelofchod DID seek advice from each other in this week’s Torah portion of Pinchas. This led to them successfully obtaining a portion of the land in Israel.

The Sifri on the pasuk 27:1 says, “‘And the daughters of Tzelafchad confronted…’ Since the daughters of Tzelofchod heard that the land will be split up amongst the males (tribes) and not the females, they gathered together to seek advice from each other. They said, the mercy of Hashem is not like the mercy of flesh and blood. Flesh and blood has more mercy on males then on females but The One Who Created The World is not like that, rather He is merciful to everyone, both males and females, as it says ‘Hashem is good to all, and is merciful on all His creations’ (This pasuk comes from Tehillim, that we say in Ashrei every day).”

The Malbim says the daughters of Tzelofchod “got together to seek advice, and when they agreed that it’s impossible that Hashem would not be merciful on them to give them a portion of The Land then they stood up before Moshe.” (Click here for Hebrew text)
Chaza”l elsewhere praised the daughters of Tzelofchod for their intelligence and insight on how they approached Moshe Rabbeinu, and what they said when asking for their father’s portion of the land in Israel. Yet if they were so smart and put together, why did they first have to seek advice from each other to decide to even confront Moshe Rabbeinu? They were obviously on very high levels of emuna and bitachon, belief and trust in Hashem, and knew that Hashem is perfect and all merciful with such clear clarity, especially seeing the way they have been treated for forty years in the desert; so why the confidence booster? It even seems from this medrish that they were all on the same page. There was no conversation or back and forth; they all came to the same conclusion, solidified based on the pasuk in Tehillim which says that Hashem is different than mankind and therefore is all merciful to everyone without exceptions, when deserving?

We must have to say that because of the preconceived insecurity that was created in them based on mankind, that created a doubt, albeit on a very slight level, that they questioned whether maybe Hashem acts the same way. And they therefore felt that they had to come together to squelch their infinitesimally microscopic doubt, by bringing to the forefront and emphasizing the pasuk that Hashem is merciful to all. Only then were they able to build their confidence level to the point of confronting Moshe Rabbeinu about what they felt and knew they deserved.

There are times when insecurities which can be based on what seem to be social norms, can stop a person from seeking proper instruction. We see from here how healthy it is to seek advice from our peers, in order to gain the proper confidence to take the step in the right direction.

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Balak – Operation Rising Lion

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There are two complimentary pesukim in this week’s Torah portion of Balak, expressed when Bilaam unwillingly blesses the Jewish People (Bamidbar 23:24 & 24:9:

“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:
“He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed.” טכָּרַ֨ע שָׁכַ֧ב כַּֽאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָֽרֲכֶ֣יךָ בָר֔וּךְ וְאֹֽרֲרֶ֖יךָ אָרֽוּר:

The Baal HaTurim on 24:9 observes that first the lioness is mentioned and afterwards the lion (in 23:24), but pasuk 24:9 first mentions the lion and then the lioness. In the first pasuk it is in the order of lioness and then lion because it is the natural order to first strengthen oneself lightly, like a lioness, and afterwards raise up and go like a lion, who gets more and more fierce as time goes on. But in 24:9 the lion is mentioned first because it is hinting that those times were like “crouching like a lion” in the days of Moshe, but like a lioness in the days of Yehoshua. For the face of Moshe was like the sun and the face of Yehoshua was like the moon (see Bava Basra 95a). (Click here for Hebrew text.)

Rashi in 24:9 adds: He crouches and lies like a lion. As the Targum [Onkelos] renders, it means that they will settle in their land with might and power.

The Bechor Shor takes these pesukim a step further. In 23:24 he says that Bilaam was telling Balak through this blessing that ‘you thought to drag them down, that won’t happen, rather they will become exalted and more powerful like a lioness and lion.’ In 24:9 the Bechor Shor says, ‘He crouches and lies like a lion;’ that everyone is afraid to arouse him lest he attack them. ‘Those who curse you shall be cursed;’ meaning whoever tries to curse you is foolish because he himself is cursed. This is referring to Balak, who wanted to curse them.
We see from these three commentaries on the Torah that Bilaam compared the Jewish people to a lion and lioness in his blessing to them. This epitomizes their conduct, fierceness, and the way they carried themselves with such power and dignity ,like the “king of the animal kingdom” when the enemy sought to start up with them. This is the pride of the Jewish people. Don’t start up with us because we are mighty like a lion, royal and dignified like the lioness, and whoever tries instigating is a cursed fool. (Click here for Hebrew text.)

But lest one think that this is the natural tendency of the Jewish people, about which we should be proud of, we have to remember that it was given as a blessing from Bilaam. Which means naturally we should not have that power, strength, and prowess. In fact, Rabboseinu Baalei Tosfos point out in pasuk 24:9 that Bilaam didn’t do as he thought he would, i.e. humiliate them; rather he uplifted them and gave them powers like a lion and lioness. He did this for one of two reasons. Either because he saw he would not succeed in cursing them so he decided to bless them (and Hashem was in agreement with what he said). Or there is the opinion that he really wanted to curse them, and the Holy Presence rested on him and he was forced against his will to bless them. (Click here for Hebrew text.)

Either way, we see that our might and tour deforce is nothing to be arrogant about and is all and only because Hashem decided to perform miracles. To bless us with the unique strength and power which is compared to the lion kingdom.
We have to make sure that we continue to turn to Hashem, to ensure we earn and deserve this flow of blessing to continue; to have influence on us against our enemies.

Have a great week and stupendous Shabbos,
Rabbi Dovid Shmuel Milder

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Chukas – Warranted Fear

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From last week’s Torah portion of Korach to this week’s Torah portion of Chukas we skip about 38 years forward, to the end of the Jew’s period of wondering in the desert. The Children of Israel request to go through the land of Edom on their journey. “Moshe sent emissaries from Kadesh to the king of Edom: ‘So said your brother Israel: You know all the hardship that has befallen us… Let us pass through your land; we shall not pass through field or vineyard, and we shall not drink well water; on the king’s road shall we travel – we shall not veer right or left – until we pass through your border.’ The king of Edom said to him, ‘You shall not pass through me – lest I come against you with the sword!’ The Children of Israel said to him, ‘We shall go up on the highway, and if we drink your water – I or my flock – I shall pay their price. Only nothing will happen; let me pass through on foot.’ He said, ‘You shall not pass through!’ Then Edom went out against him with massive throng and a strong hand. So, Edom refused to permit Israel to pass through his border, and Israel turned away from near him” (Bamidbar 20:14-21).

  • The lesson the Ralbag learns from this episode is that “it’s befitting for a person to be ‘constantly scared’. Therefore, the Torah tells that when Israel saw he (the king of Edom) didn’t want to let them pass through his border and he went out to meet them with a big multitude and with force, they reared away from there and did not want to fight with him because they were scared lest he would be victorious. And even though the ‘Hand of G-D’ never was cut short with them for good in all their wars, and it was pretty evident that the king of Edom feared from the Jews lest they destroy them if they would have been in their land, nevertheless [the Jews] were commanded to not start a war with them as mentioned in the Torah portion of Devarim.” (Click here for Hebrew text.)

 In Devarim it states: “…’You are passing through the boundary of your brother the children of Esav, who dwell in Seir; they will fear you, but you should be very careful. You shall not provoke them, for I shall not give you of their land even the right to set foot, for as an inheritance to the children of Esav have I given Mount Seir…'” (Devarim 2:1-8). Clearly, Hashem warned the Jewish People not to start up with the descendants of Esav. They were allowed to purchase food and water from them as they passed through, as it says in Devarim 2:6, but were not to take advantage of them or start up with them. Now the King of Edom didn’t even allow that.
Granted, Hashem shielded and protected the Jews from all their enemies throughout their time in the desert when they were threatened and attacked. But it is known that there was one time where Hashem didn’t help them, as we saw in the Torah portion of Shelach, after the debacle of the spies, around 38 years before this episode with the land of Edom. Hashem decreed upon them the 40 years of wondering in the desert and that the generation between the ages of 20-60 wouldn’t merit to enter The Land. As the Torah states: “They awoke early in the morning and ascended toward the mountain top saying, ‘We are ready, and we shall ascend to the place of which Hashem has spoken for we have sinned!’ Moshe said, ‘Why do you transgress the word of Hashem? It will not succeed. Do not ascend for Hashem is not in your midst! And do not be smitten before your enemies. For the Amalekites and the Canaanites are there before you, and you will fall by the sword, because you have turned away from Hashem, and Hashem will not be with you.’ But they defiantly ascended to the mountaintop, while the Ark of Hashem’s covenant and Moshe did not move from the midst of the camp. The Amalekites and the Canaanite who dwelled on that mountain descended; they struck them and pounded them until Hormah” (Bamidbar 14:40-45).
The Jews in the desert were on very high levels of trust and faith in Hashem. Blindly following Him in the desert, relying on Him to provide food, drink and fresh clothing every day, making their travels safe by leveling the ground and killing any poisonous creepy crawlers like snake and scorpions on the way. They saw and felt this protection for 38 years. This was besides the open miracles in Egypt, the splitting of the sea which defeated the Egyptians, and the victorious battle over Amalek soon after leaving Egypt. But on the other hand, as the Torah described in parshas Shelach, if Hashem didn’t want them to enter into battle, Hashem wasn’t with them to protect them. With all their knowledge and belief in Hashem, especially physically, being there at the revelation of Har Sinai upon receiving the Torah, wouldn’t they have understood if they were told by Hashem not to attack Edom? Wouldn’t they not have attacked? Wouldn’t they have known to trust in Hashem that Hashem would not help or protect them in those circumstances? Why did the Ralbag have to say that they used their attributes of ‘always being scared’ to ensure that they would not go to war while relying on Hashem to defend them and bring them to victory? Particularly in this circumstance where Hashem said they should not go; then they should just have the emuna and bitachon that this is G-D’s will and nothing else is needed to make the right decision?
 It must be that without the attribute of a “person should always be scared” then it is very easy to get carried away and go overboard with the attribute of bitachon, the trust in Hashem that He will always defend and protect you, and will provide miracles if need be, under whatever circumstance and in any decision one makes. Just have bitachon and it will all work out! However, the Ralbag is teaching us that there must be checks and balances, because sometimes the proper trust in Hashem is not to move forward and attack, if it is against Hashem’s will. But it’s hard to come up with that resolve using one’s own belief and trust system; therefore, having this constant fear, ‘am I doing the right thing,’ ‘is this what I am supposed to be doing at this given moment,’ will counteract negative, or ‘overboard’ bitachon. This will ensure that one is serving Hashem properly, according to His will. That, in fact, is the proper bitachon, trust and faith in Hashem!
Good Shabbos,Rabbi Dovid Shmuel Milder

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Korach – The Enticement of Food


Korach convinced 250 righteous leaders of Klal Yisrael to revolt against Moshe Rabbeinu, as it says in this week’s Torah portion of Korach: “Korach the son of Izhar, the son of Kehas, the son of Levi took, along with Dasan and Aviram, the sons of Eliav, and On the son of Pelet, descendants of Reuvein. They confronted Moshe together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute” (Bamidbar 16:1, 2).

The Rokeach gives an explanation of what the pasuk means by “Korach took;” what or who did he take? This is based on a gemara in Sanhedrin 52a and Bamidbar Rabba 18:3: “’And Korach took,’ he took with him men and fed them, as it says in Sanhedrin 52a, ‘With the flattering mockeries of spitefulness [maog] they gnash at me with their teeth (Tehillim 35:16)’ the Hebrew word חָרַק, which means ‘gnash’ are the letters of Korach,  קרח, and when he made for them a meal, Eliezer (the son of Aharon Hakohen) came to collect the matnas kahuna, (the gifts given to the kohen from a slaughtered animal). Immediately they got up and ‘confronted Moshe etc.’” (Click here for Hebrew text.)

 The Gemara in Sanhedrin 52a says: “Reish Lakish says: What is the meaning of that which is written: “With the flattering mockeries of spitefulness [maog] they gnash at me with their teeth” (Tehillim 35:16)? It means that because of the flattery of those people who flattered Korach over matters of eating, i.e., because of the food and drink that he would give them, the minister of Gehenom gnashed his teeth over them, as they eventually sinned and fell into his hands. The word maog is interpreted homiletically here as alluding to uga, cake.” (Click here for Hebrew text.)

The Medrish Rabba (parshas Korach 18:3) that the Rokeach is referring to says, “those 250 who revolted before Moshe were heads of the Sanhedrin (Jewish high court), as it says, ‘They stood before Moshe with 250 men from the Children of Israel, leaders of the assembly, those summoned for meeting, men of renown’ (Bamidbar 16:2). Korach got up and made them a feast and clothed each of them in a tallis that was fully techeiles (sky blue color). The children of Aharon came to take their gifts of the foreleg, cheeks and abomasum. They (the 250) stood up against them and said to them, ‘who commanded to take this, not Moshe?! We are not going to give you anything because Hashem didn’t make such instructions.’ [The children of Aharon] went to tell Moshe what happened. Moshe went to appease the 250, immediately the revolt started. Who exactly were among these 250? Elitzur ben Shedeur and those mentioned with him [in the beginning of Bamidbar 1:5-16.]” (The Maharz”u mentions that Shlumiel ben Tzurishadai was not part of the 250 because this took place in the 2nd year of wondering in the desert, and he was Zimri ben Salu, mentioned at the end of the 40 years in the beginning of parshas Pinchas. Nachshon ben Aminadav was also not part of the 250 because he died in the incident of the asafsuf (complainers) in parshas Bihaaloscha as the Gr”a points out in his commentary on Seder HaOlam perek 12). (Click here for Hebrew text.)
The 250 people who joined Korach’s rebellion were great sages and trusted leaders, appointed by Moshe Rabbeinu to help him lead the nation. What made them turn away from Moshe? If it was Korach, then wouldn’t his influential speech or even bribery have been enough? For he was known to be extremely rich, taking a third of the wealth Yosef had amassed when he was Viceroy. What does food have to do with anything?

We see from here what an enticement a meal, or any food, can be, even on the greatest of people. Even those that live their lives on spiritual food, manna; but real food is very tempting, especially a good meal. It creates a feeling of responsibility, to flatter the host who gave them the food, and mock anyone who is offensive against the host. That is how Korach trapped these 250 righteous people.

Food is a major stimulus, but just as it can be used negatively, it can also be used positively, to encourage people and make them feel responsible to do a job one is asked to do well. For example, providing food at a call-a-thon fundraiser. This is a tactic that has been used for years, but we see its logic in Biblical roots.

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Shelach – All Mitzvos Done at Once


 The maftir aliyah of this week’s Torah portion of Shelach is the third paragraph of Krias Shema, the portion that speaks of the mitzva of tzitzis. There are many gemaras that say wearing tzitzis is equivalent to all 613 mitzvos (see Menachos daf 43, Nedarim daf 25 and Shevuos daf 29). Rashi here (Bamidbar 15:39) gives one explanation as to why this is so: since the gematria (numerical value) of the word tzitzis is 600 and there are 8 strings and 5 knots for each corner of the garment, which equals up to 613.

However, only the Sifri says that “‘and you shall see it and you shall remember’ refers to the fact that whoever fulfills the mitzva of tzitzis is attributed as if he fulfilled all the mitzvos. And isn’t it a kal vachomer (fortiori), for if one fulfills the mitzva of tzitzis it’s as if he fulfilled all the mitzvos, all the more so for fulfilling any of the other mitzvos of the Torah.” (Click here for Hebrew text.)
Besides the fact that the Sifri is the only place which mentions this kal vachomer, the logic requires an explanation. If you say, like Rashi, that there is some esoteric explanation which makes wearing tzitzis equivalent to fulfilling all the mitzvos because the reminder of the 613 mitzvos are constantly on one’s body, that can be understood. But why would fulfilling any other mitzva like eating kosher, putting on tefillin, blowing shofar, etc. have an even more logical conclusion that it is like performing all of them?
The Raavad asks the flip side of the coin; that if there really isn’t anything special about the mitzva of tzitzis (ignoring the esoteric hint to all the mitzvos) then why is tzitzis any different than any other mitzva? The suggestion of a kal vachomer sounds like tzitzis is an inferior mitzva to the rest of the mitzvos; why aren’t they all equal? The Raavad answers that tzitzis is a cheaper mitzvah to fulfill because you are anyways buying clothing, and only two strings of techeiles (special bluish string) are required. So, if one fulfills the cheaper mitzva of tzitzis, and it’s credited as if he fulfills all the mitzvos, then all the more so if he fulfills more expensive mitzvos he’s accredited to fulfilling all the mitzvos! (We can’t really relate to this because we buy separate garments which have 4 corners and put tzitzis on them, but they used to only wear four-cornered garments that required the tzitzis, and if not, they would not wear tzitzis). However, this might explain why tzitzis is different, and in a way inferior to all other mitzvos to then warrant a kal vachomer; but why would fulfilling one mitzva be equivalent to fulfilling all the mitzvos, besides the esoteric reason which only applies to tzitzis?

The Netziv gives his own explanation of the Sifri, “Whoever fulfills the mitzva of tzitzis by seeing and remembering to take action, which is the main mitzva of tzitzis, for it was only given as a sign (אות וסימן), it’s as if he fulfilled all the mitzvos, for by just acknowledging the requirement to perform [all the mitzvos, Hashem] equates it as he actually fulfilled them. So just as one fulfills the mitzva of tzitzis which is just preparation and a sign to do [all the other] mitzvos, then all the more so (קל וחומר,) by fulfilling any other mitzva in the Torah which are the main parts of Torah and mitzvos then surely if one performs even one of them appropriately it’s equated as if he performed all the mitzvos because one action causes many more mitzvos to be performed as we see earlier on paragraph 6.”
There the Sifri says, “Rebbe said, don’t be happy over just one mitzva, for in the end it will cause many mitzvos to be done. And if one transgresses a sin don’t be worried on just that one for it causes many more sins to be done as the mishna in Pirkei Avos (chapter 4) says ‘one mitzva causes another mitzva and one sin causes another sin.'” The Netziv, expounding on an Avos DiRebbe Nosson which is similar to this Sifri, explains that if one performs one mitzva with joy and a good heart, and doesn’t regret doing that mitzva, then it will inspire him to fulfill more mitzvos in the end. Therefore one shouldn’t just be happy over that first mitzvah, but feel joyous over the fact that he is preparing himself to fulfill many mitzvos. On the other hand, if one transgresses one sin and doesn’t regret it, then he should expect to transgress many more sins because he is setting himself up to be committing more sins with his lack of care. The Netziv takes this one step further based on Rav Chaim Volozhin in his sefer Nefesh Hachaim (perek 1) which says that when one fulfills a mitzva it inspires him to get to the source of the matter, it’s holiness, just like the nature of anything to be attracted towards its roots and source. In this way he will continue to sanctify and purify himself. The same in the opposite direction; by doing one sin the spirit of impurity will wrap around him and drive him towards the source of sin, which will cause him to continue in that path. (If he doesn’t proactively stop himself from that down word spiral; the first step being regret.) (Click here for Hebrew text.)
We see from the Netziv that once one properly fulfills a mitzva with true joy and a good heart, then with this attitude or spirit one can get into the mode of doing more mitzvos. It’s the impetus of the first mitzva done correctly which allows him to do more and that is why that one mitzva is equated as if he performed all the mitzvos in the Torah. So if the mitzva of tzitzis, which is just a sign and a means to mentally prepare one to fulfill the rest of the mitzvos, is equated to already fulfilling all the mitzvos by starting off with this one, then all the more so with any other mitzva. They are not just preparations, but are the main part of the Torah. If  it’s done correctly then it will spark the motivation to continue to perform more mitzvos and is credited as if all the mitzvos were done as soon as the first one is fulfilled in its entirety.

But one has to appreciate the complexity and profundity of starting on the right track. To be done correctly with pure, positive, and happy intentions, one has to be fully motivated and committed. He has to overlook any monetary impediments, as the Raavad points out, because a life of fulfilling Torah and mitzvos takes a lot of self-sacrifice, monetarily, physically, and mentally. To have the unwavering resolve to believe and trust in Hashem that by doing His will in fulfilling the guidebook for mankind, the Torah, it is the best thing for every single individual in the world. This is no simple task. But when one does have the proper attitude and frame of mind, then everything flows in the right direction. Hashem, out of His Great love and compassion, who can see into the depths of our heart, sees this and rewards us for fulfilling His entire Torah, when it all starts, even before the rest of it happens.



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Bihaaloscha – Law and Order


 One of the hallmark attributes and the heritage of the mussar of Kelm heavily emphasized was the attribute of seder, orderliness. Indeed, every chapter that discusses a character trait in the Sefer Cheshbon HaNefesh begins with a statement that summarized that chapter. By the Trait of Order (section 3) the summary statement is: “All your actions and possessions should be orderly – each and every one in a set place and at a set time. Let your thoughts always be free to deal with that which lies ahead of you.”

The Ralbag in his Toaliyos elaborates on the importance of seder, orderliness, in this week’s Torah portion of Bihaaloscha. Before there were cell phones and the internet, sending out alarms and alerts for everyone’s information, the Jews traveling in the desert would blow trumpets to ensured that everyone would simultaneously receive the proper signals and instructions on what to do.

The Torah states:

“If they blow a teki’ah on one of them, the princes, the leaders of Israel’s thousands, must convene before you. When you blow a teki’ah and a teru’ah, the divisions encamped to the east must set out. When you blow a teki’ah and a teru’ah a second time, the divisions encamped to the south must travel. They must blow a teru’ah for beginning their traveling, but when assembling the assembly, you must blow a teki’ah but not a teru’ah” 

(Bamidbar 10:4-7).

The tekiah and teruah of this passage are the same as the blasts of those names that are sounded on Rosh Hashanah: tekiah was a long clear blast of the trumpet, and teruah was a series of short, staccato blasts. When both trumpets sounded a tekiah, it signaled the entire nation to assemble at the Mishkan. Such a blast from a single trumpet summoned the leaders. A teruah blast would signal to the three tribe formations that they were to begin their journey.
 The lesson the Ralbag learns from these pesukim is that it is appropriate for a leader to organize his matters in a fashion such that when he wants his ministers to come before him, or the whole nation to gather, he makes sure that the message will be understood altogether, at once, so that no jealousy will develop amongst them. This was facilitated through the powerful sounds that were heard far and near through the trumpet blasts. If sometimes they would call only some and then other times call the others, there would be a difference in the type of blasts, so that those being summoned would sense through the type of blast who is being summoned. This is an obvious way to keep things orderly. This is why there was one tekiah blown to summon the leaders, and there wasn’t any teruah, but when the entire nation was called together there would be two tekiahs and [sometimes] teruahs. (Click here for Hebrew text.)
Why would differentiating between trumpet blasts as a signal of who is being summoned and instructions as to what to do calm jealousy among people? It’s logical to suggest that the leaders were summoned more often than the populace, because they were leaders and needed advice in governance from the Supreme Leader, Moshe Rabbeinu. Wouldn’t the people often hearing the summoning of the leaders and everyone knowing about it create more jealousy if they weren’t brought together to see the leader, Moshe Rabbeinu as often? Wouldn’t less publicity, like private messengers sending word of who should come to Moshe Rabbeinu, be more subtle and cause less jealousy? And even if people see some people starting to go and are wondering why they weren’t invited, they could figure out that their invitation might be coming as soon as the messenger gets to him. So why should this process of trumpeting work to avoid jealousy?

It must be that an official sense of orderhas a calming effect on people, and they feel more at ease when they see and understand exactly what’s going on in an official and orderly fashion. That is the effect the attribute of order can have on people.
 We see this further a few pesukim later, when the Torah speaks about the order of the Jews while traveling in the desert. They didn’t travel the same way as the encampment, in a square surrounding the Mishkan, which was in the middle with three tribes at each side. Rather, they got into formation with Yehuda and his two other tribes in the front, the Mishkan was taken apart and its parts were carried by the Levite families of Gershon and Merari after them, then came the tribe of Reuvain and his two tribes in back of them, with the Levite family of Kehas carrying the vessels of the Mishkan. In back of them was the tribe of Ephraim and his two tribes, and finally at the end of the line traveled the tribe of Dan and his two tribes (See pesukim 11-28). The lesson the Ralbag learns from here is that it is befitting for a leader of a nation or army to have his actions orderly, so that no strife will occur amongst his followers. This is why there was an exact order to how the Jewish People traveled and encamped in the desert. Who would travel first, who would travel second, and who would travel third, because with this order, it ensured a scarcity of quarrels.
 The square encampment around the Mishkan and the line-up of tribes while travelling was designed to ensure order and keep the peace. But why make it so official? People don’t always like to live around family; they might want friends from another tribe as neighbors. Also, to reshape into a line from a square when traveling is a whole to-do. How do all these rules ensure less quarreling in the camp?

It must be that the sense of official order has such a calming effect that to have this setup and these rules is helpful. We see from all this how important the trait of seder, having order, is both practically and specifically as designed to combat the negative attribute of jealousy and infighting.