Category: Food for Thought

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

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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.

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Naso – Defining What a Blessing Is



 We just finished the Yom Tov of Shavuos and we merited to have birkas Kohanim, the priestly blessings, showered upon us by the Kohanim. Yet, what actually is a blessing? How does it affect our lives?

The source for Birkas Kohanim is in this week’s Torah portion of Naso; there are 3 stanzas: “May Hashem bless you and keep you. May Hashem shine His countenance upon you and be gracious unto you. May Hashem lift His countenance to you and establish peace for you” (Bamidbar 6:24-26). The Ibn Ezra on pasuk 24 defines a blessing as “an addition.” This means a blessing is wishing for the one receiving the blessing to have more than what is natural or normal to attain, or an addition to what one currently is in possession of. Rav Shimshon Rephael Hirsch defines a bracha as something that “denotes a condition of unhindered progressive development, of progressive prosperity.” (Parenthetically when we make a blessing and say “Baruch Ata Hashem…” Chazal say what we are saying is “You, Hashem, are the source all blessing…” see page 13 in Sefer Avodah Shebilev by Rav Alexander Ziskind Sternbach.)

The Sifri (144) has many interpretations of what these blessings are for. The Malbim, within “the lenses” of the Sifri, places the priestly blessings into three categories, good in what can be (1) seen and felt in this physical world. (2) in the spiritual realm, and (3) the connection between the soul and the body.
 For example, the Sifri says “‘Hashem will bless you’ with the blessing explicitly expressed in the Torah, ‘Blessed will you be in the city, blessed you will be in the field… blessed shall be your fruit basket and kneading bowl… blessed shall you be when you come… all these blessing will come upon you and overtake you when you will listen to the voice of Hashem your G-D’ (Devarim 28:2-6). Hashem will bless you with assets and will guard your assets. Rebbe Nosson says one will be blessed with assets and his body will be guarded. Rebbe Yitzchak says you will be guarded from the evil inclination.” The Raavad, wondering what is the logic behind this three-way argument, says that Rebbe Nosson holds that if one is given assets, and he cannot guard them, it is not actually a blessing. The first opinion holds that even if one can’t physically take care of his assets, if there is a blessing on their safekeeping, that in and of itself is a blessing. Rebbe Yitzchak learns “guarding” from “guarding,” and just as in Mishley 3:23 “And you shall guard your leg,” which means that you will be guarded from being entrapped by being ensnared by the evil inclination. (Click here for Hebrew text.)
If a blessing is continuous prosperity, and is what is best for the person, then Rebbe Nosson and Rebbe Yitzchak have pretty compelling arguments. For according to Rebbe Nosson, if one isn’t healthy and cannot fully appreciate his property then  what is the point of having it? And according to Rebbe Yitzchak, if the property is too much and gets in the way of serving Hashem properly, i.e. the yetzer hara overwhelms the person with physical desires or any other bad character traits which are connected to having lots of assets, then what does the first opinion hold? Why is the blessing of a lot of property, which has self-preservation, have any worth to it? It must be that he holds that in any event it is still a blessing. The very fact that one has an abundance of assets to take care of himself and his family, that can be guarded and preserved for good use, is a blessing. This in of itself, one should appreciate in whatever state of health one is in, and he, on his own terms should go through the struggle to work on himself to ensure that he uses the blessing he receives properly, according to Hashem’s will.
 In the second bracha, “Hashem shall enlighten His countenance upon you,” according to one interpretation in the Sifri means, “that this shine is from the light of Torah.” The Raavad comments on this that one should merit Torah, and his rulings and teachings should be enlightened and not shrouded in darkness. 
If you think about this, it is quite astounding! Why should there be a need for a blessing so that the light of Torah will shine through anyone and be accepted by others? The Torah by itself is so pure and holy, given by Hashem, Himself, to His beloved children. Indeed, it is of natural importance and respect, being that it was created 2000 years before the world was created and is the blueprint of creation and the handbook for mankind. So why would it need any additional blessings to help people spread the light of Torah? The truth of the matter is that although the Torah itself is pure and holy and very compelling when understood in a vacuum, yet  the blessings are geared towards the vessels of those who teach it and spread it. For we are just human beings who are imperfect and might not be good at spreading the light of Torah and penetrating those that should be learning it, and may not be answering questions in the clearest possible way. So, in our frail imperfect state, there could indeed be “darkness,” so that people might not accept what we have to say regarding Torah issues. Therefore a blessing that our rulings and teaching be accepted and enlightening to others is a very reasonable and important blessing.
 Lastly, the third blessing concludes, “and place upon you peace.” The Sifri quotes another argument, Rebbe Chanina Sgan HaKohanim, who says ‘and peace shall be placed upon you in your home.’ Rebbe Nosson says ‘peace of the kingdom.’ The Raavad explains that Rav Chanina Sgan HaKohanim held that shalom bayis, peace in the household, is greater than with every other person, since it’s a constant day and night and it’s a different type of peace than with other people. Whereas Rebbe Nosson held that peace within the house is inclusive with getting along with all people, and therefore having peace within one’s environment, one’s country is most important. (Click here for Hebrew text.)
Rebbe Nosson’s view seems to make a lot of sense. If shalom bayis is included in shalom malchus, then why not have a blessing which is all inclusive. But even if they are different, wouldn’t one think that having peace and serenity in one’s country, not worrying about violence in one’s neighborhood, ceasing antisemitism and terror, is a more important blessing for one’s safety and peace of mind than shalom bayis? Yet Rebbe Chanina Sgan HaKohanim says that shalom bayis, having love, peace and tranquility within one’s immediate family and especially with one’s wife, because it’s a constant and consistent situation day in and day out, is a greater blessing than dealing with everyone else around you in the outside world. But it’s more than that. It’s a whole different dynamic of peace, which is held to be on a different plane than world peace, and is therefore judged differently and can’t be lumped together with everyone and everything else.

As one “counts his blessings,” it’s worthwhile to be sure he has his priorities straights. There is a lot here to contemplate, about what is more of a blessing and what is not.


Good Shabbos,
Rabbi Dovid Shmuel Milder

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Bamidbar – On Their Own Merits


There is so much to be learned from every corner of the Torah; even from letters that aren’t there but logically should be there. Case in point, found in this week’s Torah portion of Bamidbar, the Baal HaTurim makes an interesting observation regarding when the Torah enumerates each tribe. The tribes were set up into 4 units on each side of the Mishkan, and the leading tribe of each side were mentioned first with its census and then it says “and those with them ‘this tribe etc.'” “and ‘that tribe etc.'” But between the tribe of Yissachar and Zevulun the word “and” was not used to differentiate between those two tribes.

The Baal HaTurim (2:7) says “[The Torah states] ‘tribe of Zevulun’ and did not say ‘and the tribe’ as it said by all the other ones, because Zevulun financially supported Yissachar (See Breishis Rabba 99:9). And I saw in the Medrish Tanchuma (not found in our editions) the reason why it doesn’t say “and the tribe of Zevulun” as it says by all the [other tribes] is because it is coming to teach you that Zevulun was involved in business and would feed Yissachar [who was involved in Torah learning] therefore the pasuk did not make him (Zevulun) look like he is subordinate to him (Yissachar), like saying his (Zevulun) reward is only as great as his (Yissachar). So to it says in Mishley (3:18) ‘It’s a tree of life to those who grasp it, and its supporters are praiseworthy.’ It also writes in Koheles (7:12) ‘For the shade of wisdom is within the shade of money’, therefore they were mentioned within one tribe as if it says, ‘Yissachar the tribe of Zevulun’.” (Click here for Hebrew text.)
 The famous Yissachar and Zevulun relationship. The tribe of Zevulun lived by the seaports in the Land of Israel and were successful businessmen. They also supported the tribe of Yissachar, who were known to be sitting and learning Torah all day, delving into the depths and profundities of Hashem’s handbook for mankind, which is the blueprints of creation. On a simple and logical level this seems to mean that there was a “pact” made that Zevulun would get an equal amount of reward for Yissachar’s Torah study, for without Zevulun’s support Yissachar could not have put a full effort into their studies. This is no small thing, as Chaza”l famously say that learning Torah is equated to all the other mitzvos (תלמוד תורה כנגד כולם). Just to paint a picture of how much reward even learning one word of Torah is, the Alter of Kelm said that it is worth it for all the pain and suffering that is experienced in birthing and raising a child and then whatever pain and suffering that child goes through as he grows up and goes through life until the day he dies just so that he can answer “baruch Hu umvaruch Shmo” even just once. And saying “amen,” even just once in one’s lifetime, is one thousand times better than “baruch Hu umvaruch Shmo.” Answering “amen yehei Shmei rabba umivorach…” is a thousand times greater than answering “amen,” and one Torah saying is one thousand times greater than a “amen yehei Shmei Rabba etc.” (See Shma Bni, by Rav Binyamin Luban note 570).

Now imagine hours and hours of learning per day how much reward that must be? Unfathomable!! Yet the Baal HaTurim says that one who supports Torah isn’t getting the reward of the Torah learners he is supporting. Why not? It seems unconceivably vast and worthwhile?

It would seem that Hashem wanted the supporters of Torah to not feel subordinate to the Torah learners, but rather the support of Torah learning is independently rewarded for doing just that, supporting Torah. That mitzvah by itself has its own value, which might even be on par if not in a sense greater than the reward for Torah learning. As the famous pasuk quoted in Mishlei, which we say whenever we put back the Torah, concludes: “and its supporters are praiseworthy.” Whereas by those who learn Torah, the beginning of the pasuk only says “It is a Tree of Life to those who grasp it.” If anything, it’s even possibly inferable from the end of the Baal HaTurim that the Torah learners are subordinate in a sense to their supporters, as he concludes that the Torah should be read as if they are one tribe, “Yissachar the tribe of Zevulun,” under Zevulun’s banner.

Praiseworthy are the supporters of Torah! This is something great to think about after seeing a glimpse how precious Torah learning is!

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Behar/Bechukosai – Highlighted Addition


It is well known throughout Chaza”l that the way Hashem enforces reward and punishment is measure for measure. An incredible example of this is depicted in the 7th chapter of Tanna D’vei Eliyahu Rabba. Another related factor to take into account is “The measure that a person measures is the way Hashem measures him.” This is elaborated upon in the 11th chapter of Tanna D’vei Eliyahu Rabba.
We find this system of reward and punishment further emphasized and explained in this week’s double portion of Behar and Bechukosai. The Torah portion of Behar begins with discussing the sabbatical and jubilee years (שמיטה ויובל). Then in perek 25, pasuk 17 it discusses the negative commandment of not hurting people with words in personal relationships (לא תונו איש את עמיתו). Then in pasuk 18 it states: “You shall perform My decrees, and observe My laws and perform them; then you shall dwell securely on the land. “
The Chizkuni on pasuk 18 says that “performing My decrees” refers to the mitzvos that have to do with The Land [of Israel] that should be observed during shmittah and yovel. An example of “observing My laws” is this mitzva in pasuk 17 of not aggrieving your fellow Jew. The end of the pasuk is teaching us that the reward for observing Hashem’s mitzvos is that we will not have any fear of being exiled from The Land of Israel. (Click here for Hebrew text.)

In the beginning of the second Torah portion, which is the conclusion of the Book of Vayikra, Bechukosai, it writes: “If you follow My decrees and observe My laws and perform them; then I will provide your rains in their time, and the land will give its produce, and the trees of the field will give its fruit. Your threshing will last until satiety, and you will dwell securely in your land” (Vayikra 26:3-5). The Chizkuni explains, that “if you do what I have put upon you to do, then even the clouds, the land, and the trees that were created for you will do for you what is upon them to do. “Rain will come in its proper time” for if it does not come in their proper, rain can cause the grain to rot. “Your threshing will last until satiety etc.” Just as you will be constantly observing My mitzvos without fail, so too your blessing will come to you without fail and there will not be any delay from one blessing to the next.

Finally, when the pasuk concludes “and you will dwell securely in your land” the Chizkuni observes, “beforehand in parshas Behar (25:18) it had written ‘then you shall dwell securely on the land,’ it now reiterates and highlights its words and adds “in YOUR land” the land that belongs to YOU. But in years of famine people are exiled as it says [by the punishment od Kayin], ‘It (the ground) shall no longer yield its strength to you, you shall be a vagrant and a wanderer on earth’ (Breishis 4:12). It also says in Iyov (15:23), ‘He wanders about for food – where is it?'” (Click here for Hebrew text.)
 In order for the Jews to be deserving of such blessings on a constant and consistent basis, measure for measure, they have to be constantly and consistently fulfilling Hashem’s will with proper intent, love and fear of Hashem. This would take much focus in order to get into the proper habit and rhythm, to be constantly growing in Torah and Mitzvos. If they are so focused, then why does Hashem feel this highlighted addition of “YOUR land” is needed to be emphasized; what would it add to the person who is so focused already in doing good, striving to serve Hashem properly, and live a full and meaningful life? If, on the other hand, the pasuk is specifically talking to those that need to work on themselves to get to the level of deserving constant and consistent blessing, then just highlighting and adding “to dwell in YOUR land” wouldn’t necessarily do anything. Because one has to first work on his proper focus in order to ensure constancy and consistency; it’s not guaranteed that this addition will cause him to focus.

A prerequisite for ensuring consistent and constant blessing for consistent and constant Torah observance is without a doubt a focus on Torah observance and a resolve to make sure one stays on that high level and only tries to grow. However, chizuk, reinforcement of the good that results from the causes that are deserving of the reward, is always healthy to strengthen the commitment. Positive reinforcements highlighted on a personal level, i.e. emphasizing “YOUR land,” is always a positive thing. And it is constructive because just as there are infinite levels one can gain in His relationship with Hashem, there is never enough chizuk to make sure the relationship lasts.

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Emor – Personalities of Appreciating Wisdom

There is a well know pasuk in Mishlei often quoted in yeshivas, after the rebbe has gone through a long sugya (topic in Gemara or another Torah topic) and was successfully able to answer all the questions clearly and thoroughly. The pasuk in Mishlei (24:26) states, loosely translated:

Lips should kiss him who gives a right answer. כושְׂפָתַ֥יִם יִשָּׁ֑ק מֵ֜שִׁ֗יב דְּבָרִ֥ים נְכֹחִֽים:

 In fact, Rashi in Gitten 9a translates the the pasuk in this fashion. However, Tosfos there has a different interpretation: “When a person says proper words those that are around him will clinch their lips tightly closed, for they are quiet and have nothing to respond.” (Click here for Hebrew text.)

Speaking on the same wave length as  Tosfos, Rabbeinu Bachye in the introduction to this week’s Torah portion of Emor when defining this pasuk on a simple level says: “King Shlomo is teaching here about the quality of a sage that his words are sweet to people and everyone desires to listen to him because he speaks proper speech and answers anyone who asks him a question. The intent of the pasuk is not that he is deserving a kiss on the lips because what kind of lesson can come out of that? Furthermore, if that was the intent the pasuk should have written “שפתים יושק” (that in the passive grammatical form his lips should be kissed). But rather the pasuk is saying that the lips of the listeners, who pay attention to the proper words, will close up tightly. The point being, that the ears of people will follow his words, and their hearts will be correct and complete with him, to listen in a fashion as if he is kissing the lips of those that are listening because he’s desirable to his brethren and his words are heard and accepted by them.” (Click here for Hebrew text.) 
We see three possible interpretations of this pasuk. Rashi asserts that people are so excited to hear words of truth coming out of a wise man’s mouth that they proactively want to kiss him! Tosfos holds that when they hear the words of truth they are speechless, while Rabbeinu Bachye holds that people have a feeling of complete bliss and acceptance when they hear words of truth from a wise man.

Why does Rabbeinu Bachye openly reject Rashi’s interpretation (albeit without quoting Rashi)? According to Rashi, the pasuk is teaching us that a person will get so excited when he hears words of truth that make sense, are clear, and inspiring that he’d want to kiss the person who said it. Why does Rabbeinu Bachye say that there is no lesson from this? Why is it any different than what he said?

It must be that Rabbeinu Bachye holds that it’s possible to get excited about something you hear, and react in a very positive way, but not internalize it. Inspiration is fleeting; not taking it to heart must not be what the pasuk is talking about. Rather, when a person internalized the words that he hears, and it made a deep impact on him, and he feels a feeling of inner bliss, then they make a true impact on the person. Which is a sensible lesson to learn from this pasuk. Along the same lines, Tosfos also holds that the lesson heard must be internalized, and one will then have a feeling of speechlessness, upon hearing something so impactful. Either way, both Rabbeinu Bachye and Tosfos seem to hold that an outer reactions do not mean there is a true understanding and acceptance of what was heard. It’s the inner feeling which is transformative; this is the litmus test of whether something one hears is really impactful or not.

This is a good question on Rashi’s understanding of the pasuk, but Rashi must hold that a person will internalize what he hears, and will then not just have an inner feeling of bliss or be speechless, but will want to react and show his excitement! There are different ways and natures of how one reacts to something positive he or she hears, but whatever type of personality you are, you should be sure it has a transformational effect on you and you don’t fool yourself otherwise.

Happy Lag B’omer & Good Shabbos,
Rabbi Dovid Shmuel Milder