Parashat Matot tells about the request made by the tribes of Reuben and Gad to permanently reside in Eber Ha’Yarden, the region east of the Jordan River which Beneh Yisrael had conquered, rather than reside in the Land of Israel itself. Moshe initially was angered by the request, but then these tribes clarified that the men intended to join the other tribes in waging war against the people in the Land of Israel. Only after the land was captured would they return to their families across the Jordan River. In presenting this plan to Moshe, the men of Reuben and Gad said, "For we will not settle with them [the other tribes]…because our portion has already come to us, across the Jordan to the east" (32:19). Already the Ramban noted the brazenness and disrespect seemingly expressed by this remark. Reuben and Gad speak here in very definitive terms – stating as fact that they had already received their portion east of the Jordan River, as though they did not need Moshe’s permission. Why did they tell Moshe that they had already received their share east of the Jordan, before he gave his consent? The answer relates to the verb "H.L.TZ." which appears numerous times throughout this section. The people of Reuben and Gad promised, "Nehaletz Hushim" (32:17) – that they would take up arms and participate in the battle. We find this word also earlier in the Parasha, in reference to the recruitment of soldiers for the battle against Midyan, when Moshe instructed, "Hehalesu Me’itechem Anashim La’sava" – that soldiers should be drafted and armed for the war. The Gemara in Masechet Yebamot (102b) notes that normally, this verb means to "remove," as in "Halisa" – the ceremony whereby a childless widow removes a shoe from her brother-in-law if he does not marry her in fulfillment of the Misva of "Yibum." In the context of warfare, the Gemara explains, this verb means that a soldier "removes" himself from his home in order to fight. The deeper meaning of the Gemara’s comment is that when a Jew goes out to fight a war, he must "remove" himself from all personal interests. As the Rambam writes in Hilchot Melachim (7:15), a solder waging a war must have no other objective than "Le’kadesh Et Hashem" – to bring honor to G-d. He should not think of his home, his family, his property, or anything else, as he must focus exclusively on the ultimate purpose of the war, which is to bring glory to Hashem. Thus, when Moshe instructed, "Hehalesu Me’itechem Anashim," he was saying that the soldiers must "remove" themselves from all personal concerns, and commit themselves completely, 100 percent, to the goal of bringing glory to Hashem, without any vested interests. The men of Reuben and Gad, too, were telling Moshe, "Nehaletz Hushim" – that they were prepared to commit themselves entirely to the lofty goal of capturing the Land of Israel, without any personal agendas. And precisely for this reason, perhaps, they stated that they had already received their portion of land east of the Jordan River. They feared that if receiving permission to permanently reside there was contingent upon their participation in the war, then they would not be fighting sincerely Le’Shem Shamayim – for the sake of G-d. They would fall short of the standard set by the Rambam – the elimination of all personal interests, and having pure intentions, fighting solely to glorify G-d’s Name. They therefore told Moshe that they wanted to be given their portion unconditionally – so that they could fight the wars with the other tribes with pure sincerity, without any ulterior motives, as is required. Moshe, however, did not approve. In his response to the tribes of Reuben and Gad, he made it clear to them that their permission to permanently settle the region of Eber Ha’Yarden depended upon their participation in the war. He explicitly instructed Yehoshua and Elazar – who would lead the people across the river into the Land of Israel – that if Reuven and Gad did not comply, they would be required to settle with the other tribes in Eretz Yisrael (32:30). Reuben and Gad were expected to meet the challenge of fighting with pure, genuine motives despite knowing that their right to settle the territory they desired depended on their participation in the war. Moshe set the bar exceedingly high – demanding that Reuben and Gad overcome their vested interests and do the right thing purely for the right reasons – to bring glory to Hashem. This should be our aspiration, as well. We must try, as much as possible, to perform Misvot and to conduct our lives purely Le’Shem Shamayim, to bring glory to Hashem, and not for our own personal concerns.

Parashat Matot tells about the request made by the tribes of Reuben and Gad to permanently reside in Eber Ha’Yarden, the region east of the Jordan River which Beneh Yisrael had conquered, rather than reside in the Land of Israel itself. Moshe initially was angered by the request, but then these tribes clarified that the men intended to join the other tribes in waging war against the people in the Land of Israel. Only after the land was captured would they return to their families across the Jordan River. In presenting this plan to Moshe, the men of Reuben and Gad said, "For we will not settle with them [the other tribes]…because our portion has already come to us, across the Jordan to the east" (32:19). Already the Ramban noted the brazenness and disrespect seemingly expressed by this remark. Reuben and Gad speak here in very definitive terms – stating as fact that they had already received their portion east of the Jordan River, as though they did not need Moshe’s permission. Why did they tell Moshe that they had already received their share east of the Jordan, before he gave his consent? The answer relates to the verb "<a href="http://H.L.TZ" rel="nofollow" target="_blank">H.L.TZ</a>." which appears numerous times throughout this section. The people of Reuben and Gad promised, "Nehaletz Hushim" (32:17) – that they would take up arms and participate in the battle. We find this word also earlier in the Parasha, in reference to the recruitment of soldiers for the battle against Midyan, when Moshe instructed, "Hehalesu Me’itechem Anashim La’sava" – that soldiers should be drafted and armed for the war. The Gemara in Masechet Yebamot (102b) notes that normally, this verb means to "remove," as in "Halisa" – the ceremony whereby a childless widow removes a shoe from her brother-in-law if he does not marry her in fulfillment of the Misva of "Yibum." In the context of warfare, the Gemara explains, this verb means that a soldier "removes" himself from his home in order to fight. The deeper meaning of the Gemara’s comment is that when a Jew goes out to fight a war, he must "remove" himself from all personal interests. As the Rambam writes in Hilchot Melachim (7:15), a solder waging a war must have no other objective than "Le’kadesh Et Hashem" – to bring honor to G-d. He should not think of his home, his family, his property, or anything else, as he must focus exclusively on the ultimate purpose of the war, which is to bring glory to Hashem. Thus, when Moshe instructed, "Hehalesu Me’itechem Anashim," he was saying that the soldiers must "remove" themselves from all personal concerns, and commit themselves completely, 100 percent, to the goal of bringing glory to Hashem, without any vested interests. The men of Reuben and Gad, too, were telling Moshe, "Nehaletz Hushim" – that they were prepared to commit themselves entirely to the lofty goal of capturing the Land of Israel, without any personal agendas. And precisely for this reason, perhaps, they stated that they had already received their portion of land east of the Jordan River. They feared that if receiving permission to permanently reside there was contingent upon their participation in the war, then they would not be fighting sincerely Le’Shem Shamayim – for the sake of G-d. They would fall short of the standard set by the Rambam – the elimination of all personal interests, and having pure intentions, fighting solely to glorify G-d’s Name. They therefore told Moshe that they wanted to be given their portion unconditionally – so that they could fight the wars with the other tribes with pure sincerity, without any ulterior motives, as is required. Moshe, however, did not approve. In his response to the tribes of Reuben and Gad, he made it clear to them that their permission to permanently settle the region of Eber Ha’Yarden depended upon their participation in the war. He explicitly instructed Yehoshua and Elazar – who would lead the people across the river into the Land of Israel – that if Reuven and Gad did not comply, they would be required to settle with the other tribes in Eretz Yisrael (32:30). Reuben and Gad were expected to meet the challenge of fighting with pure, genuine motives despite knowing that their right to settle the territory they desired depended on their participation in the war. Moshe set the bar exceedingly high – demanding that Reuben and Gad overcome their vested interests and do the right thing purely for the right reasons – to bring glory to Hashem. This should be our aspiration, as well. We must try, as much as possible, to perform Misvot and to conduct our lives purely Le’Shem Shamayim, to bring glory to Hashem, and not for our own personal concerns.

Parashat Matot: Sincerely for the Sake of G-d

Parashat Pinhas begins with G-d’s announcement of the reward that He would be giving Pinhas for his heroic act of killing two public sinners. As we read in the final verses of Parashat Balak, the nations of Moab and Midyan schemed to lure Beneh Yisrael to sins of immorality and idolatry by sending their women to seduce them. G-d punished Beneh Yisrael by bringing a deadly plague that killed 24,000 people. The plague ended only when Pinhas arose and killed Zimri – the leader of the tribe of Shimon – and Kozbi – a princess of Midyan – as they committed a public sinful act. G-d then informed Moshe that if not for Pinhas’ zealotry, He would have annihilated all of Beneh Yisrael, and He was therefore granting Pinhas great reward. Rashi explains that this announcement was needed because the people harshly condemned Pinhas for slaying a prominent member of the nation. They looked down upon him for committing such an act of zealotry. G-d therefore affirmed that Pinhas acted correctly under these extraordinary circumstances, and would be receiving reward. Several explanations have been given for why the people initially condemned Pinhas for what he did. One approach stems from the comment of Targum Yonatan Ben Uziel (25:15) that Kozbi – the woman killed by Pinhas – was the daughter of Balak, king of Moab, who instigated this scheme. Our Sages teach us that although Balak was a bitter enemy of Beneh Yisrael, they were not to wage war against him because of his progeny – his great-granddaughter was none other than Rut, the righteous convert who joined Beneh Yisrael. Rut was the great-grandmother of King David, and was thus the matriarch of the Davidic royal dynasty, and the ancestor of Mashiah. Therefore, it was not a simple matter to kill Kozbi, a daughter of Balak. What if she was the daughter from whom Rut would descend? Killing her would mean preventing Rut from coming into the world – and thus preventing King David and Mashiah from being born! Indeed, many years earlier, back in Egypt, before Moshe killed the Egyptian taskmaster who was beating a slave, "Va’yar Ki En Ish" (Shemot 2:12) – Moshe looked around and saw "that there was no man," which Rashi explains to mean that Moshe saw that no righteous people would descend from this evil taskmaster. By the same token, before killing Kozbi, it was necessary to ensure that she was not destined to be the ancestor of Mashiah. This is why the Torah says that as Zimri and Kozbi committed their act, "Va’yar Pinhas" (25:7) – "Pinhas saw." Pinhas looked and saw that no righteous people could possibly descend from Kozbi. The Gemara in Masechet Sanhedrin (82a) teaches that if a man, Heaven forbid, has a relationship with a non-Jewish woman, then no Torah scholars will descend from him, and if he is a Kohen, he will have no descendants worthy of serving in the Bet Ha’mikdash. This is what Pinhas "saw" – he understood that Kozbi was not destined to be the ancestor of Mashiah, because righteous people could not be produced from a person guilty of this kind of act. Beneh Yisrael, however, condemned Pinhas, accusing him of essentially "killing" Mashiah. They charged that Pinhas acted recklessly, thereby destroying the nation’s future. G-d therefore affirmed that Pinhas acted correctly, because Mashiah was not destined to descend from Kozbi. Moreover, G-d announced that Pinhas would be rewarded with "Beriti Shalom" – "My covenant of peace" (25:12). Targum Yonatan explains that it was here that G-d declared that Pinhas – who was the prophet Eliyahu – would live forever. As we know, Eliyahu was taken to the heavens alive, and will return to us to herald the imminent arrival of Mashiah. In response to the people’s accusations, G-d declared that Pinhas will in the future be the one to announce the nation’s redemption, that Mashiah would be coming to redeem Am Yisrael. Whereas the people charged that Pinhas in effect killed Mashiah – G-d proclaimed that to the contrary, Pinhas himself will arrive to inform the Jewish Nation that the time has come for Mashiah to come and bring us from exile.

Parashat Pinhas: What Did Pinhas See?

Parashat Balak tells the famous story of the attempt made by Balak, the king of Moab, to annihilate Am Yisrael by hiring a gentile prophet, Bilam, to place a curse on them. G-d intervened and protected Beneh Yisrael by forcing Bilam to bless them, instead. The Gemara in Masechet Berachot (12b) makes a startling statement, telling us that the Rabbis considered including this section of the Torah as part of our daily Shema text. They thought that this story is so vitally important that it should be read each and every day, as one of the paragraphs of Shema. The only reason why they did not include it, the Gemara tells, is because it is quite lengthy, and would inconvenience people to have them recite it each day. The obvious question arises, why would this section have been selected for the daily Shema recitation? What is it about the story of Bilam that warranted its daily recitation as part of the text of Shema? Rav Pinchas Friedman (contemporary) finds the answer in the connection between Bilam and another evil man who sought to destroy our nation – Laban, the uncle and father-in-law of Yaakob Abinu. As we read in Parashat Vayeseh (Bereshit 31:23-24), Laban pursued Yaakob, and just before he caught up to him, G-d appeared to Laban and warned him not to "speak with Yaakob good or bad" – implying that, like Bilam, Laban sought to kill Yaakob and his family with speech, by placing a curse on them. The Arizal (Rav Yishak Luria, 1534-1572) taught that Laban was Bilam’s grandfather – and, moreover, that Laban’s soul was reincarnated in Bilam. This explains several aspects of the story of Bilam, including the incident when an angel obstructed his path as he traveled, and the donkey veered to the side and crushed Bilam’s leg against the wall (22:25). Targum Yonatan Ben Uziel writes that this wall was the heap of stones prepared by Laban and Yaakob as a symbol of the truce that they eventually made (Bereshit 31:46-53). They pledged that neither would cross this collection of stones to inflict harm upon the other. Bilam – a reincarnation of Laban – violated this truce when he crossed these stones on his way to curse Beneh Yisrael, and so his leg was injured by these very stones. One of the points of connection between Laban and Bilam is the fact that they both despised Beneh Yisrael, but ended up helping our nation. As much as Laban despised Yaakob and everything he stood for, he ended up giving Yaakob four wives with whom he produced the twelve tribes. In essence, Laban – who hated Am Yisrael – inadvertently built the foundations of the Jewish Nation. Bilam, too, set out to destroy Beneh Yisrael by cursing them, but G-d transformed these curses into beautiful blessings, some of which are used even to this day. We can now understand why the story of Bilam was deemed worthy of being included in the text of Shema, when we reaffirm our faith in G-d. Shema begins with the proclamation, "Hashem Elokenu Hashem Ehad" – that G-d is one, that He is the only fully independent power in the world. Nothing else in the world has any independent control or authority; the sun rises each morning only because G-d has it rise. The greatest – or at least one of the greatest – manifestations of G-d’s exclusive power is the way He manipulates the wicked to achieve the precise opposite of what they set out to accomplish. The story of Bilam shows us how even when an exceedingly powerful or talented enemy sets out to destroy Am Yisrael, he not only fails, but ends up making Am Yisrael better and stronger. This is why the Rabbis considered including this story as part of Shema – because it serves as a powerful lesson in Emuna, teaching us that nobody and nothing has any power besides G-d. Learning this story, then, should reinforce our faith in Hashem, and remind us that no matter what kind of problem we face, no matter what difficulties we struggle with, G-d, who exercises full, unlimited control over the world, can assist us. We never need to experience fear or anxiety, because, as the story of Bilam reminds us, G-d has the power to transform any situation – no matter how difficult – into a source of great blessing.

Parashat Balak: The Story of Bilam as a Lesson in Emuna

The Haftara read on Shabbat Parashat Hukat is taken from the Book of Shoftim (11), and tells the story of Yiftah, the general who led a successful battle against the enemy nation of Amon, which had initiated hostilities against Beneh Yisrael. Before going out to battle, Yiftah sent a message to the king of Amon, who had claimed that Beneh Yisrael was living in his territory. Yiftah explained the history of the region in question, which is told in Parashat Hukat. This region had been captured by Sihon, king of the Emori, from the nation of Moab, and later, when Beneh Yisrael requested the right to peacefully pass through this area to reach the Land of Israel, Sihon attacked them. Beneh Yisrael fought back and seized the territory. This is the connection between the story of Yiftah and Parashat Hukat. The story of Yiftah begins by informing us that Yiftah was the child of an "Isha Zona," a term which has been interpreted in different ways. The Targum (Aramaic translation) translates this expression as "Pundekita," referring to a woman who runs an inn or a shop. The Radak (Rav David Kimhi, France, 1160-1235) explains that Yiftah’s mother was a "Pilegesh" (concubine), or secondary wife. Yet a third explanation is given by Rabbenu Bahya (Spain, 1255-1340), in Parashat Maseh. He writes that Yiftah’s mother had no brothers, and thus she inherited her father’s estate. She then married a man from a different tribe – which was against accepted protocol, as this resulted in her father’s tribe losing this property to her husband’s tribe. Women who violated this convention were derisively called "Isha Zona" (literally, "a harlot"). We then read that Yiftah’s brothers drove him away from the family, because they did not want him to receive a share in their father’s inheritance. They felt that he did not deserve a share because of who is mother was. According to all the interpretations mentioned earlier, this was wrong. As the Radak writes, Yiftah fully deserved an equal share of his father’s estate, and his brothers had no right to send him away and deny him a portion. Remarkably, Yiftah responded by simply moving away. He did not file a complaint against his brothers in court, or wage any fight against them. Although his brothers acted wrongly, he moved away and avoided a Mahloket (fight). This is an inspiring example of the principle taught by Rav Haim Palachi (Turkey, 1788-1868) that one must flee from Mahloket like he would from a wildfire. Fighting is so destructive that it is worth sacrificing and foregoing even on that which one rightfully deserves to avoid it. We are told that when Yiftah left his family, he settled in a place called "Eretz Tob" – literally, "the Land of Good" (11:3). One commentator explained the significance of this region’s name based on the story of creation (Bereshit 1). After each of the six days of creation, the Torah tells, "Va’yar Elokim Ki Tob" ("G-d saw it was good") – except after the second day of creation. The Rabbis explained that on the second day, G-d created the sky by separating between the upper waters and the lower waters, and thus, in effect, on this day, G-d created division. For this reason, He could not say about this day’s creation, "It was good." Divisiveness and conflict cannot be described as "good." Yiftah wisely avoided a full-blown conflict with his brothers, and so he is said to have resided in "Eretz Tob," the "Land of Good," because the ultimate good is avoiding fighting. Often, people get into fights because they feel that they will gain from it, or that they will retrieve that which they rightfully deserve. But they fail to realize that the harm caused by fighting far outweighs any benefit that it could possibly yield. The greatest form of "goodness" which we can experience is peaceful relations with other people, and avoiding all strife and conflict.

Parashat Hukat: Avoiding Conflict – the Ultimate Good

We read in Parashat Korah of the group assembled by Korah to challenge Moshe’s authority. They accused Moshe of nepotism, that he unfairly granted the exclusive post of Kohen Gadol to his brother, Aharon. Moshe responded by inviting Korah and his cohorts to offer Ketoret (incense) together with Aharon in the courtyard of the Mishkan the following day, and Hashem would accept the offering of the person chosen to be the Kohen Gadol. Tragically, all the rebels perished after offering the incense, whereas Aharon, of course, survived, proving that he was the one chosen by G-d to serve in this special role. Two leading figures of Korah’s revolt, Datan and Abiram, refused to come and participate in this Ketoret offering. When Moshe sent messengers to summon them, they brazenly responded, "Lo Na’aleh" – literally, "We will not go up" (16:12). They were later devoured by the ground. Ibn Ezra (Rav Abraham Ibn Ezra, Spain, 1089-1167), explaining the phrase "Lo Na’aleh," suggests that the Mishkan was perhaps erected in a location that was higher than the rest of the camp. Datan and Abiram thus replied, "Lo Na’aleh" – that they would not climb to the Mishkan to participate in the offering of the Ketoret. However, Ibn Ezra then offers a second interpretation, writing, "One who goes to the service of G-d, or to the chosen site, is called ‘ascending’." According to this explanation, the term "Na’aleh" is used here allegorically, not literally. Going to the Mishkan to perform a religious act is called "ascent," and thus Datan and Abiram said that they refused to "go up" – meaning, to bring an offering to G-d. Another expression of this idea is the term "Oleh" used in reference to a person called to recite the Berachot over the reading of the Sefer Torah in the synagogue. In ancient times, the place where the Hazan stood and where the Torah reading took place was actually lower than the rest of the sanctuary. Nevertheless, the person invited to recite the Berachot is called an "Oleh" – "one who goes up" – because performing a Misva is always to be regarded as an experience of elevation, an opportunity to lift ourselves and become higher. We should relish and enthusiastically seize every opportunity we are given to perform a Misva, because each one elevates us and brings us higher. We might at times be reluctant to perform a Misva because it entails too much time and effort, it requires a sacrifice, or we just do not think that this particular Misva is important. Ibn Ezra’s brief remark should remind us that every Misva we perform, even if it does not initially seem that valuable or significant, lifts us up and makes us greater. Let us, then, embrace every Misva opportunity that we are given, so that we can continually elevate ourselves to greater heights, each day of our lives.

Parashat Korah: Elevating Ourselves

The Haftara read on Shabbat Parashat Shelah is the section in the Book of Yehoshua (chapter 2) which tells of the two spies sent by Yehoshua to the city of Yeriho shortly before Beneh Yisrael crossed the Jordan River into the Land of Israel. Just as Moshe sent spies before Beneh Yisrael were to have entered the land, now, forty years later, Yehoshua sent two spies ahead to Yeriho, the first city which Beneh Yisrael conquered after crossing into the land. Surprisingly, the two spies proceeded directly to the home of Rahab – a woman who, the Gemara explains, worked as a prostitute. Of all the places they could have gone for lodging, they chose specifically the home of this woman. No less surprising is the sudden transformation that Rahab underwent at that moment. The Midrash teaches that Rahab had worked as a prostitute for decades, and all the noblemen and dignitaries would visit her. And now, suddenly, she became righteous. When it was discovered that these two men were spies from Beneh Yisrael, she hid them, protected them, and told them of how she recognized that Hashem is the true G-d over the universe. She also pleaded with them to spare her and her family when Beneh Yisrael capture Yeriho. The spies promised Rahab that she would be saved, and she ended up joining Beneh Yisrael and even marrying their leader and prophet, Yehoshua. How could Rahab have made such a drastic transformation – from a woman working in the least dignified profession, to a status of piety whereby she was deemed a suitable match for Yehoshua? The answer is that the spies were sent on a special spiritual mission. The land of Canaan was overrun by impurity. It was inhabited by the descendants of Canaan – a grandson of Noah, who committed a despicable act with his grandfather. His descendants followed his legacy of immorality, and their society was characterized by decadence. The Kelipot (forces of impurity) were concentrated in the home of Rahab, where for decades, men would come for sinful purposes. The two spies were righteous Sadikim – identified by the Sages as Pinhas and Kaleb – and they arrived in order to eliminate these Kelipot, to prepare the land for Beneh Yisrael’s entry by cleansing it of its impurity. And so they went directly to Rahab’s home, where the impurity of Canaan was most concentrated. Their mission was to eliminate the impurity through their piety, by lodging in the home of such a woman without any impure thoughts or temptation. The spies’ exceptional piety had a profound impact upon Rahab. When these two men entered her home, and – unlike the countless other men who had visited her over the years – they exhibited no lust or temptation, and were engaged in purely spiritual matters, this had a drastic effect. Their work to eliminate the Kelipot influenced her to the point where she became exceptionally righteous, worthy of joining the Jewish Nation and marrying Yehoshua. The verse states that upon the spies’ return to Beneh Yisrael’s camp, they told Yehoshua of their experiences – "Va’yesaperu Lo" (2:23). The verb S.P.R. ("tell" or "relate") can also be understood as an allusion to "Sapir" – sapphire, which produces a special shine. The spies told Yehoshua of the great "light" which they succeeded in producing, as evidenced by the impact of their visit upon Rahab. This showed that their excursion was indeed successful, and the land was now cleansed and ready for Beneh Yisrael to enter and establish the kind of sacred, G-dly society which they were to build.

Parashat Shelah- The Spiritual Mission of Yehoshua’s Spies

Parashat Behaalotecha begins with the commands given to Aharon regarding the kindling of the Menora. The Torah relates that after G-d conveyed the instructions for the lighting, "Va’ya’as Ken Aharon" – "Aharon did so" (8:3). Rashi famously comments that the Torah here praises Aharon "She’lo Shina" – for not deviating at all from Hashem’s instructions. The Malbim (Rav Meir Leibush Weiser, 1809-1879) explains that Aharon is praised for complying with all the specific instructions, including the requirement to place precisely half a "Log" of oil in each of the seven lamps. The center lamp miraculously remained lit for longer than the other lamps, and Aharon might have thus thought that he should pour more oil into that lamp rather than rely on a miracle. But he instead did precisely what he was told, without deviating at all from Hashem’s instructions, even when he might have had a reason to. The highest praise is "She’lo Shina" – remaining steadfastly loyal to the Torah, fulfilling Hashem’s commands without making any changes. This praise is given to Moshe Rabbenu, as well, later in this Parasha, where we read that Hashem said about him, "Be’chol Beti Ne’eman Hu" – "He is the most trustworthy in My ‘household’" (12:7). Moshe was completely loyal and dependable. Pirkeh Abot begins by telling us that Moshe received the Torah at Sinai and then "Mesarah L’Yehoshua" – he "handed it over" to his disciple, Yehoshua. The Or Ha’haim (Rav Haim Ben-Attar, 1696-1743), commenting to the first verse of the Book of Vayikra, explains that Moshe faithfully handed over everything he learned from Hashem. He kept nothing from himself. He was impeccably loyal, transmitting every word he received from Hashem, without keeping any of it, and without changing any of the information. Immediately after the Revelation at Sinai, Hashem commanded, "Lo Ta’asun Iti Eloheh Chesef V’eloheh Zahab" – not to create gold or silver idols (Shemot 20:19). Curiously, G-d here forbids making such images "Iti" – "with Me." Some commentators explained this word to mean that we are not to create new religious ideas and principles even if this is done "Iti," for Hashem’s sake, out of a desire to enhance His glory and serve Him. Regardless of our intentions, we are not entitled to fashion new "gods," to come up with new ideas in an effort to "upgrade" our religion. The prophet Yehezkel (20:37) says in Hashem’s name, "Hebeti Etchem Be’masoret Ha’berit" – "I have brought you into the ‘Masoret’ of the covenant." The Radak (Rav David Kimhi, France, 1160-1235) explains the word "Masoret" as a derivative of the root "A.S.R.," which means "bound," or "locked." Commitment to tradition means that we are "locked," bound by the strict rules and guidelines of our tradition, without the freedom to change what we decide we want to change. It occasionally happened that when Hacham Matloub Abadi (d. 1970) was asked a Halachic question, and ruled stringently, the person who posed the question would try to pressure the Rabbi to rule leniently. The Hacham would hold his hands together, as though they were chained, and say, "What can I do? My hands are bound to the Rambam! I can’t do whatever I want!" This must be our approach to Halacha and to tradition – steadfast loyalty, without ever allowing ourselves the freedom to make so-called "improvements" to the Torah. May we be worthy of the praise given to Aharon, that he never deviated from Hashem’s commands, and of the praise given to Moshe, that he was a loyal and trusted servant of Hashem.

Parashat Behaalotecha: Remaining Loyal to Tradition

The Torah in Parashat Naso outlines the procedure to be followed in the unfortunate case of a Sota – a woman whose husband suspects her of infidelity, and was seen going into seclusion with the man in question. The wife must be brought to the Bet Ha’mikdash, where she drinks special water, which would cause her to die if she was guilty of adultery. If she survived, this would prove her innocence, thus allowing her and her husband to remain together. The Torah (5:17) specifies that the water taken for this purpose was "Mayim Kedoshim" ("sacred water"), which the Sages understood to mean that the water was drawn from the Kiyor – the faucet in the Temple courtyard. This is the faucet where the Kohanim would wash before serving in the Bet Ha’mikdash. The Midrash explains the significance of taking water for the Sota specifically from the Kiyor. The Kiyor was made from mirrors which were donated by the women of Beneh Yisrael. Moshe initially refused to accept these mirrors, which the women had used for the seemingly vain purpose of making them appear attractive. But G-d told Moshe that to the contrary – the women’s mirrors were the most cherished of all the materials donated for the Mishkan. The women used these mirrors in Egypt in order to entice their husbands to intimacy, thereby ensuring Beneh Yisrael’s continued growth. These mirrors were used not for sinful purposes, but for the holy purpose of strengthening the marital bond and building families. The Sota is shown these mirrors as a reminder of how her righteous forebears maintained their standards of purity despite living in the decadent society of ancient Egypt. The surrounding culture championed immorality, but these women courageously resisted this influence, and remained committed to upholding our nation’s standards of purity. The Sota is reprimanded for failing to do the same despite living in a more moral society. Today, too, we live in a society that glorifies permissiveness, and shuns self-restraint and discipline. The surrounding culture encourages promiscuity and immodesty. We must draw strength and inspiration from our righteous ancestors in Egypt, who were submerged in an even more decadent society, and yet heroically adhered to proper standards of morality. Rather than fall prey to the permissiveness championed by the people around them, they worked to reinforce the marital bond and build strong, happy marriages and families, remaining loyal to each other and to G-d. We must follow their example, and look to them as a source of encouragement in confronting the difficult spiritual challenges that we face in today’s day and age. It is no coincidence that the section which discusses the law of Sota appears in Parashat Naso, the longest Parasha in the Torah. The Rambam writes that the way to resist temptation is by engaging our minds in the study of Torah; it is when one’s mind is empty, and not being filled with Torah, that sinful passions set in. The section of Sota, which warns us to resist temptation, is presented in the longest Parasha to instruct that in order to avoid these kinds of spiritual pitfalls, we must devote time and energy to the study of Torah, engrossing our minds in its sacred teachings, whereby we help protect ourselves from sinful impulses.

Parashat Naso: Learning From Our Forebears

In the times of the Bet Ha’mikdash, a special sacrifice was offered on Shabuot called the Korban Sheteh Ha’lehem, which consisted of two loaves of bread. The Rama (Rav Moshe Isserles, Cracow, 1525-1572) writes that the famous custom to eat dairy products on Shabuot commemorates this sacrifice. Since a loaf of bread used at a dairy meal cannot then be used at a meat meal, having both a dairy meal and a meat meal on Shabuot necessitates using two different loaves of bread – symbolizing the Korban Sheteh Ha’lehem. A unique feature of this sacrifice is that these loaves were baked as Hametz. Normally, all flour offerings in the Bet Ha’mikdash were required to remain unleavened, without becoming Hametz. Shabuot marks an exception, as the Torah requires offering two leavened loaves as part of the special holiday sacrifice. How might we explain the significance of this offering? The answer emerges from the only other instance when Hametz was included in an offering in the Bet Ha’mikdash – the Korban Toda, or thanksgiving offering. This offering included forty loaves of bread, ten of which were baked as Hametz. Another unusual characteristic of the Toda is the time-frame for the consumption of the meat. Normally, when one offers a sacrifice whose meat is shared by the Kohanim and the person offering the sacrifice, the meat may be eaten through the following day. Meaning, if one offered the sacrifice on Monday, he may eat the meat until sundown on Tuesday. The Korban Toda, however, is exceptional, in that the meat is eaten by the person bringing the sacrifice – and with those with whom he shares it – but only through the night after the sacrifice is offered. If a "Toda" is offered on Monday, its meat may be eaten through Monday night, but not on Tuesday. The Abarbanel (Rav Don Yishak Abarbanel, Portugal, 1437-1508) explains that one who brings a Toda is expected to conduct a large feast, inviting many guests, in order to publicly express his gratitude to G-d for helping him. The Torah therefore commanded that the Toda must be a very large sacrifice, which may be eaten in a brief period of time, thus necessitating the invitation of a large number of guests, through whom G-d’s kindness is widely publicized. A number of Rabbis have noted that the Korban Pesach resembles a Korban Toda. It includes bread – specifically, Masa – and the meat of the sacrifice may be eaten only through the night after the sacrifice is offered (or until Hasot, according to one opinion). Moreover, the Korban Pesach was customarily eaten in large groups – just as our Pesach Seder even today is conducted in large family gatherings – like the Korban Toda. Of course, there is one critical distinction between the Korban Pesach and the Korban Toda – the Korban Pesach includes only Masa, without any leavened bread. According to one commentator – Rav Shaul of Amsterdam (1717-1790) – the first of the four questions asked by the child at the Seder relates precisely to this point. The child observes that "on all nights we eat both Hametz and Masa." Rav Shaul of Amsterdam explained this to mean that generally, when a Korban Toda is brought, it consists of both Hametz and Toda, whereas on Pesach, we include with our thanksgiving offering only Masa. But what is the answer to this question? Why does a regular Korban Toda consist of both Hametz and Masa, whereas the Korban Pesach – when we offer thanksgiving for the miracle of the Exodus – includes only Masa? The answer is the celebration of Shabuot. The Hametz loaves offered on Shabuot complete the Korban Toda that began on Pesach. The "missing" Hametz loaves from the Korban Pesach, our thanksgiving offering celebrating the Exodus, are brought on Shabuot. This insight into the special Shabuot offering underscores the strong link between Pesach and Shabuot. The Ramban (Rav Moshe Nahmanides, 1194-1270) famously writes that the Sefirat Ha’omer period between Pesach and Shabuot should be seen as the "Hol Ha’mo’ed" of a single, integrated holiday. Meaning, Pesach and Shabuot are actually two parts of the same holiday, linked by the Omer period. Pesach celebrates our freedom from Egyptian slavery. However, we were not completely free until we arrived at Sinai and received the Torah. Freedom without a goal, an ideal, a purpose, is not true freedom. The significance of the freedom we attained at Pesach did not materialize until we received the Torah, which is the purpose for which we were brought out of Egypt. True freedom does not mean that we can do whatever we want. Freedom means that we are able to live with meaning and purpose. And thus the process of the Exodus which began on Pesach was not complete until Shabuot. In light of what we have seen, we might refer to Shabuot as our "thanksgiving." This is when the Korban Toda – the thanksgiving sacrifice – is completed. It is the time when we give thanks to Hashem for granting us the ultimate freedom – the freedom to serve Him, thereby realizing the purpose for which we were created.

Shabuot: Completing Our Celebration of the Exodus

Parashat Behukotai

The Haftara read for Parashat Behukotai is a prophecy from the Book of Yirmiyahu, and contains the famous verse, "Baruch Ha’geber Asher Yibtah B’Hashem, Ve’haya Hashem Mibtaho" – "Blessed is the man who trusts in G-d, and G-d shall be His source of trust" (Yirmiyahu 17:7). Different interpretations have been given for the difficult phrase "Ve’haya Hashem Mibtaho." One explanation is that Hashem becomes a reliable source of trust for those who place their trust in Him. If "Yibtah B’Hashem" – a person trusts G-d, then "Ve’haya Hashem Mibtaho" – G-d will come through for that individual, and care for him under all situations. However, Rav Moshe David Vali (Padua, Italy, d. 1777), in his commentary to the Haftarot, explains this verse differently. He writes that many people trust G-d, but also trust other people or things. Many of us, for example, indeed believe that Hashem is the one who provides our needs, but at the same time, we place our trust in our jobs, our bank account, our investments, our businesses, a client, a product, and so on. The prophet here speaks of a person "Asher Yibtah Be’Hashem" – who not only places his trust in Hashem, but "Ve’haya Hashem Mibtaho" – he places his trust exclusively in Hashem, relying only on Him, and not on anyone or anything else. The prophet compares such a person to a tree that is planted near large springs of water from which its roots draw sustenance, such that "Bi’shnat Basoret Lo Yid’ag" – it is not worried during periods of drought. Rav Avraham Pam (1913-2001), in his work on the Haftarot, notes that this description characterizes somebody who has complete faith in Hashem – he is never worried or anxious. Generally, Rav Pam writes, people feel anxious about things which they cannot control. And when they are unable to control something relevant to them, they become frustrated and angry. One who lives with true Bitahon (faith in G-d), however, knows that in any event, everything in his life and in the world is controlled solely by G-d. He trusts that everything is under G-d’s control and no one else’s, and that G-d is always caring for us, no matter how difficult or hopeless the situation appears. Rav Pam adds that one of the special qualities shared by all great Torah sages is their constant peace of mind and serenity. Every day, vexing questions are brought to them, and people facing difficult and painful problems come to them seeking their counsel. And yet, despite hearing of all the hardships in Am Yisrael, they are always level-headed and calm. Even when they are beset by personal problems, they maintain their peace of mind. This special ability stems from their Bitahon, from their firm belief that everything is in Hashem’s hands, and He is always doing what is best for us. Let us all strive to reach the level of "Bi’shnat Basoret Lo Yid’ag," where we do not worry about or fret over difficult situations that arise over the course of life. Let us instead ensure that "Ve’haya Hashem Mibtaho" – we place our trust solely and exclusively in Hashem, and in no one and nothing else, so that we can enjoy serenity and peace of mind at all times, no matter what problems or hardships we are facing.

Parashat Behukotai: Living Without Worry

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The Haftara read on Shabbat Parashat Behar tells the story of the prophet Yirmiyahu’s purchase of his cousin’s field in Anatot, near Jerusalem, shortly before the destruction of the first Bet Ha’mikdash. Hanamel, Yirmiyahu’s cousin, was forced to sell the field due to financial struggles, and so he offered it to his relative, Yirimyahu, following the guidelines presented in Parashat Behar regarding the "redemption" of land which a person was forced to sell after falling upon hard times. This occurred while the Babylonian army was laying siege to Jerusalem, and was poised to conquer the kingdom and drive the Jews into exile. Purchasing property under such conditions was, to put it mildly, an unwise investment. After Yirmiyahu made the purchase, he turned to G-d to ask why He had commanded him to buy land at that time. As the Babylonian army prepared to drive the Jews into exile, he asked, why did G-d have him pay full price for a piece of land which would imminently be lost to the invading Babylonians? G-d explained to Yirmiyahu that his purchase of the land would serve sa a symbol of G-d’s promise of the Jews’ return from exile. Although the land was now in the process of being conquered by an enemy nation, G-d assured, the Jews would return, rebuild their country, and once again purchase and cultivate lands. Rav Chaim Zeitchik (1906-1989) noted that Yirmiyahu questioned G-d’s command only after complying. When G-d instructed him to purchase the field, Yirmiyahu voiced no protest, and asked no questions; he simply did as he was told. Only after the fact did he then turn to G-d and ask for an explanation, raising the legitimate question of why he was told to spend a large sum of money on a piece of property that would soon be seized by the Babylonian marauders. Rav Zeitchik explains that this reflects a fundamental precept of Jewish faith: we are to faithfully comply with the Misvot, even when we have questions. Of course, we are allowed and even encouraged to ask, to probe, to explore, to study, to inquire, to intensively seek answers to the questions we have. But our first responsibility, before we ask questions, is to observe with complete trust in Hashem and firm belief that everything He commands us to do is the ultimate good. Rav Zeitchik notes the Midrash’s account of Abraham Abinu’s questions which he asked after the Akeda. Abraham turned to Hashem and asked, "First, You told me that a great nation will emerge through Yishak; then, You told me to offer him a sacrifice; then, You told me not to slaughter him…" Abraham had very legitimate questions about the command of the Akeda. But he posed these questions to Hashem only after complying. He first obeyed the command, and only then he turned to G-d to ask for an explanation. The commentators explain along similar lines the difference between the questions asked by the wise son and the wicked son, as described in the Haggadah. Both ask their parents why they observe the Misvot of Pesach, but the Haggadah instructs the parents to provide a full, comprehensive answer to the wise son, and to sharply reprimand the wicked son. The reason is that the wise son is described in the Torah as posing his question "Mahar" – "tomorrow" ("Ki Yishalecha Bincha Mahar L’emor…" – Debarim 6:20), meaning, after the Pesach seder. The wicked son, however, asks, "What is this service for you?" (Shemot 12:26). He poses his question during the Seder, questioning why all this is necessary, and this is his mistake – we are to comply first, and then ask the legitimate questions that need to be ask. We should always be inquisitive and eager to learn and explore. But our first responsibility is to faithfully comply with our Halachic obligations, trusting that this is the way we are to live our lives, even if we as yet do not have answers to our questions.

Parashat Behar: Unquestioning Compliance

The Torah in Parashat Emor (23:15) introduces the Misva of Sefirat Ha’omer – to count each day for 49 days starting from the 16th of Nissan, the second day of Pesach. Of course, we are in the process of fulfilling this Misva during this time of year, between Pesach and Shabuot. The Or Ha’haim (Rav Haim Ben-Attar, 1696-1743), in his discussion of this Misva, cites a teaching of the Zohar associating the seven weeks of the Omer period with the process of purification undergone by a woman after becoming a Nidda. Just as a woman requires a period of seven "clean days" in order to regain her status of purity, similarly, Beneh Yisrael similarly required a period of seven weeks to cleanse themselves in preparation for Matan Torah. Over the course of the centuries spent in Egypt, Beneh Yisrael were submerged in the decadent, pagan culture of the ancient Egyptians, and they became defiled. In order to be able to receive the Torah, they needed to undergo a seven-week period of purification, corresponding to the seven-day period of purification undergone by a Nidda. The Or Ha’haim explains that Beneh Yisrael needed seven weeks, and not just seven days, because of the intensity of their defilement, and because they were being purified collectively as a nation, thus necessitating a much lengthier process than that required for the purification of a lone individual. Developing this point further, the Or Ha’haim cites the Midrash’s comment that the two stone tablets which Moshe was given at Mount Sinai were made from "Senaprinon" – "sapphire." The Or Ha’haim writes that just as G-d’s commands were engraved upon the tablets, so are the words of Torah to be engraved upon our souls. But in order for this to happen, our souls must be pristine and glistening like sapphire. The Torah therefore commands, "U’sfartem Lachem" (literally, "You shall count for yourselves") – an allusion to sapphire ("U’sfartem"). The purpose of the seven-week Sefira period is for us to cleanse our souls, to rid ourselves of our spiritual impurities so that our souls radiate and shine like "sapphire," such that we will be prepared to receive the Torah anew on the festival of Shabuot. The Misva of Sefirat Ha’omer is assigned to each and every one of us – demonstrating that we are all capable of reaching this level, of becoming like "sapphire." No matter what we have done in the past, we have the ability during these weeks to cleanse ourselves and become pristine and beautiful – just as Beneh Yisrael cleansed themselves during these weeks from their state of impurity. Let us take advantage of the opportunity presented by this special period, and work to improve ourselves so that we shine as brightly as we can, and we arrive at Shabuot in a pristine state ready to accept the Torah.

Parashat Emor- Turning Ourselves Into Sapphire

One of the many Misvot presented in Parashat Kedoshim is "Ish Imo Ve’abiv Tira’u" – to show reverence to one’s parents (19:3), a Misva associated with the fifth of the Aseret Ha’dibrot – "Kabed Et Abicha Ve’et Imecha," to honor one’s parents (Shemot 20:12). The Gemara in Masechet Kiddushin (31b) tells of the exceptional manner in which Abimi showed respect and reverence to his father, Rabbi Abahu. On one occasion, Rabbi Abahu asked Abimi to bring him water to drink. By the time Abimi returned with the water, Rabbi Abahu fell asleep. Abimi remained there with the cup of water until he woke up. During the time he waited, he arrived at a new insight into a certain verse in the Book of Tehillim. Why is it significant that Abimi gained a new Torah insight as reward for his outstanding devotion to his father? In the Aseret Ha’dibrot, the Torah writes that the reward for honoring parents is long life: "Honor your father and your mother, in order that your days be prolonged…" The explanation might be that G-d is assuring us that we will be fully compensated for the time taken to respect our parents. This Misva, particularly when a parent is aged, can be exceedingly time consuming, as the child needs to visit the parent, care for the parent’s various needs, take the parent to his or her doctor appointments, bring the parent shopping, and so on. One might feel that all this time taken to respect his parents is undermining his ability to achieve and accomplish. His efforts on his parent’s behalf, he thinks, is limiting him. G-d therefore assures us that nothing will be lost as a result of the time taken to respect our parents. We will have years added onto our lives so we can accomplish all that we seek to accomplish and are capable of accomplishing, despite allocating considerable amounts of time and effort to care for our parents as the Torah requires. This easily explains why Abimi was rewarded by arriving at a new Torah insight. He sacrificed valuable time which he would have otherwise spent learning Torah for the sake of honoring his father, waiting at his father’s side until he woke up so he could give him his water. He therefore received special divine assistance in his understanding of Torah, such that his scholarship did not suffer at all on account of his devotion to his father. This episode brings to mind the Gemara’s famous comment in Masechet Berachot (32b) regarding the "Hasidim Ha’rishonim" – the "pious ones" of the earlier generations. These righteous men would spend a full hour preparing for each of the three daily prayers, and then another hour in contemplation after each prayer. The Gemara raises the question of how they were able to succeed as Torah scholars, and earn a livelihood, if they sacrificed so much time each day before and after each prayer. The answer, the Gemara explains, is that they received Hashem’s special assistance in the merit of their special piety, such that they managed to master Torah and earn a living despite the time spent before and after praying. When we take out time for important Misvot such as learning and honoring parents, Hashem will ensure that nothing will be lost, that we will be no less accomplished, that the time will be returned to us. We never lose as a result of devoting time to Misvot – we only gain.

Kedoshim- The Reward for Honoring Parents

 Dedicated by Steven Levy &amp; Chaby Orfali and Families In Loving Memory of Eliyahu Ben Sinbol  Introducing the section of Arayot (forbidden intimate relations), G-d exhorts us in Parashat Ahareh-Mot, "You shall perform My laws and observe My statutes, to follow them; I am Hashem your G-d" (18:4). The Or Ha’haim Ha’kadosh (Rav Haim Ben-Attar, 1696-1743) offers a unique interpretation of this verse, drawing upon a Kabbalistic teaching of Rabbi Shimon Bar-Yohai in the Zohar (vol. 1, 170b). Rabbi Shimon explained that each of the 248 Misvot Aseh (affirmative commands) corresponds to one of the body’s 248 limbs, and every time a person fulfills a Misva, the Shechina (divine presence) rests upon the corresponding limb. This is indicated by the very word "Misva," which alludes to the divine Name of "Havaya" (the Name spelled "Yod," "Heh," "Vav" and "Heh"). The word "Misva" is spelled "Mem," "Sadi," "Vav," "Heh," and thus the last two letters ("Vav" and "Heh") are the same as the last two letters of the Name of "Havaya." The first two letters of "Misva" ("Mem" and "Sadi") correspond to the letters "Yod" and "Heh," respectively, through the "Atbash" system, whereby each letter is associated with the corresponding letter at the opposite end of the alphabet. (Meaning, the first letter, "Alef," is linked to the last letter, "Tav"; the second letter, "Bet," is connected to the second-to-last letter, "Shin"; and so on.) It thus emerges that the word "Misva" represents the Name of G-d, with half of the name appearing outwardly ("Vav" and "Heh"), and the other half ("Mem" and "Sadi") concealed, alluded to subtly through the system of "Atbash." Rabbi Shimon explains that each Misva brings the divine presence upon a part of our bodies, and so the word "Misva" is, in a sense, spelled exactly the same as the Name of G-d, because each Misva brings Hashem close to us. On this basis, the Or Ha’haim suggests explaining the verse in Parashat Ahareh-Mot. G-d here urges us to "perform My laws and observe My statutes" – to fulfill the Misvot, "La’lechet Bahem Ani Hashem Elokechem" – so that He will "walk with them," meaning, rest upon us through our fulfillment of the Misvot. Every time we perform a Misva, G-d draws near, and so He exhorts us to fulfill the Misvot "La’lechet Bahem" – in order that He will "walk" with us and accompany us everywhere we go. We all want to feel Hashem’s presence and His blessing in our lives. But this is not as difficult as it might seem. The way to bring Hashem into our everyday life is simply to perform the Misvot, to obey His commands, and to constantly look for and seize more Misva opportunities. There are always more Misvot we can perform, and with each one, we bring Hashem closer and strengthen our relationship with Him.

<p><strong> Dedicated by Steven Levy &amp; Chaby Orfali and Families In Loving Memory of Eliyahu Ben Sinbol </strong> Introducing the section of Arayot (forbidden intimate relations), G-d exhorts us in Parashat Ahareh-Mot, "You shall perform My laws and observe My statutes, to follow them; I am Hashem your G-d" (18:4). The Or Ha’haim Ha’kadosh (Rav Haim Ben-Attar, 1696-1743) offers a unique interpretation of this verse, drawing upon a Kabbalistic teaching of Rabbi Shimon Bar-Yohai in the Zohar (vol. 1, 170b). Rabbi Shimon explained that each of the 248 Misvot Aseh (affirmative commands) corresponds to one of the body’s 248 limbs, and every time a person fulfills a Misva, the Shechina (divine presence) rests upon the corresponding limb. This is indicated by the very word "Misva," which alludes to the divine Name of "Havaya" (the Name spelled "Yod," "Heh," "Vav" and "Heh"). The word "Misva" is spelled "Mem," "Sadi," "Vav," "Heh," and thus the last two letters ("Vav" and "Heh") are the same as the last two letters of the Name of "Havaya." The first two letters of "Misva" ("Mem" and "Sadi") correspond to the letters "Yod" and "Heh," respectively, through the "Atbash" system, whereby each letter is associated with the corresponding letter at the opposite end of the alphabet. (Meaning, the first letter, "Alef," is linked to the last letter, "Tav"; the second letter, "Bet," is connected to the second-to-last letter, "Shin"; and so on.) It thus emerges that the word "Misva" represents the Name of G-d, with half of the name appearing outwardly ("Vav" and "Heh"), and the other half ("Mem" and "Sadi") concealed, alluded to subtly through the system of "Atbash." Rabbi Shimon explains that each Misva brings the divine presence upon a part of our bodies, and so the word "Misva" is, in a sense, spelled exactly the same as the Name of G-d, because each Misva brings Hashem close to us. On this basis, the Or Ha’haim suggests explaining the verse in Parashat Ahareh-Mot. G-d here urges us to "perform My laws and observe My statutes" – to fulfill the Misvot, "La’lechet Bahem Ani Hashem Elokechem" – so that He will "walk with them," meaning, rest upon us through our fulfillment of the Misvot. Every time we perform a Misva, G-d draws near, and so He exhorts us to fulfill the Misvot "La’lechet Bahem" – in order that He will "walk" with us and accompany us everywhere we go. We all want to feel Hashem’s presence and His blessing in our lives. But this is not as difficult as it might seem. The way to bring Hashem into our everyday life is simply to perform the Misvot, to obey His commands, and to constantly look for and seize more Misva opportunities. There are always more Misvot we can perform, and with each one, we bring Hashem closer and strengthen our relationship with Him.</p>

Parashat Ahareh Mot- Feeling Hashem’s Presence

Over the years, when running Torah learning programs for youngsters, I would occasionally receive complaints from the parents. They were concerned that I was teaching their sons too much Torah, and they were learning more than they should. I replied with an analogy to a mother who received a prescription from the doctor for her son. The doctor told her that the son needs to take a teaspoon of the medicine each day for a certain period of time. She went to the pharmacy and filled the prescription. To her surprise, the pharmacist wrote on the bottle to give the son a tablespoon each day. The woman told the pharmacist that he must have made a mistake, because she distinctly remembers the doctor telling her to give the child only a teaspoon. The pharmacist showed her the prescription, which stated clearly that the boy needs a tablespoon. The woman figured that the doctor must have made a mistake when he wrote the prescription, and so she gave the boy only a teaspoon each day. The days went by, and the period prescribed by the doctor ended. The child did not get better. The mother returned to the doctor, who asked whether she gave the child a tablespoon of medicine each day. She replied that she gave only a teaspoon, because this is what he had told her verbally. The doctor explained, "I wrote specifically that you need to give him a tablespoon, because I know that kids spit out about half the medicine. If you give them a tablespoon, they’ll ingest a teaspoon, which is what they need. You gave him only a teaspoon, and he spit out some – so not enough medicine was ingested to cure him!" This is true of Torah, as well. Half of the Torah that our youngsters learn will likely be neutralized by the lures and influences of modern society. They will be left with only half of what they learn. We need to give them a higher "dose" of Torah so that enough will remain within them to have the desired impact. The Sefirat Ha’omer period links Pesach – the celebration of our Exodus from Egypt – to Shabuot – the celebration of our receiving the Torah. These two must be linked, because otherwise, we are not truly "free." On Pesach, we were freed from our subservience to Pharaoh, but this is not enough. This freedom created a vacuum that needed to be filled by Matan Torah, by our subservience to Hashem. The value of Pesach lies in its connection to Shabuot, in our using our freedom for the purpose of serving G-d. If we had achieved freedom without then committing to G-d’s service, then the vacuum would have been filled by other, far less noble, pursuits, in which case our freedom would have lost its value. One of the symbols of the Pesach Seder is the egg. Rabbi Yishak Mirsky (contemporary), in his Hegyoneh Halacha commentary to the Haggadah, explains that the egg symbolizes the two-stage process of our nation’s redemption. Unlike mammals, who deliver their young directly, birds produce offspring in two stages – they lay an egg, and then incubate the egg until it hatches and a new bird emerges. Similarly, our departure from Egypt was the first stage, and Matan Torah was the second. Our redemption could not be said to be complete when we were freed from Egyptian bondage – because the freedom from Egypt needs to lead to subservience to G-d, as otherwise it will lead to "subservience" to vanity and sin. The Torah says about the pit into which Yosef was cast, "….the pit was empty; it had no water" (Bereshit 37:24). The Talmud (Shabbat 22a) famously comments, "It had no water – but it had snakes and scorpions." Later commentators noted that this description of the pit aptly describes the human mind, as well. If it is not filled with "water" – with Torah, our source of spiritual life – then it will be filled by "snakes and scorpions" – harmful spiritual forces. True freedom does not mean being "empty," having no obligations, commitments or responsibilities – because such "freedom" quickly evolves into subservience to bad habits and sinful conduct. The vacuum will not remain. We are truly free only if we fill our time, our minds and our lives with "water," with Torah learning and Misva observance, whereby we live our lives the way they are supposed to be lived.

Shevi'i Shel Pesah- Achieving True Freedom

The Yalkut Reubeni raises a question that sometimes gets overlooked at the Seder, when we celebrate the Exodus of Egypt: why did we need to be slaves in the first place? Why did G-d subject Beneh Yisrael to slavery and oppression before miraculously redeeming them? The Yalkut Reubeni answers that the Egyptian bondage was a punishment "Midda Ke’negged Midda" ("measure for measure") for the sin of Mechirat Yosef – the sale of Yosef as a slave. Since the brothers sold Yosef as a slave to Egypt, the nation endured slavery in Egypt. A number of allusions to this cause of the Egyptian slavery can be found in the Seder. We begin Maggid – the section in which we tell about the Exodus – by pointing to the Masa and announcing, "Ha Lahma Anya Di Achalau Abhatana" – "This is the bread of poverty which our forefathers ate" when they were slaves in Egypt. We then proceed to announce that anyone who is hungry, and in need of a meal, is invited into our homes to join us at the Seder. We recognize that our ancestors ate the "bread of poverty," suffering oppression and deprivation, because of the sin of baseless hatred. Rav Haim Vital (1543-1620) taught that a single Mahloket – fight with a fellow Jew – has the effect of denying a person one hundred opportunities to earn a living. Strife and discord are so destructive that even a single fight can block the path to one hundred sources of income which would otherwise be available. We begin the Seder by acknowledging that our ancestors suffered the "bread of poverty" because of their hatred toward their brother – and we seek to rectify this ill by extending an invitation to all our fellow Jews in need of assistance. Another allusion is the Karpas – the vegetable that we dip in liquid and then eat after Kiddush at the Seder. Rabbenu Manoah (13th century), in his commentary to the Rambam’s Mishneh Torah (Hilchot Hametz U’masa 8:2), writes that this custom commemorates the dipping of Yosef’s special cloak in goat’s blood. The Torah tells that Yaakob made for Yosef a "Ketonet Pasim" ("striped tunic"), and Rashi explains this term as related to the word "Karpas," which is listed as one of the luxurious materials with which Ahashverosh adorned his palace (Ester 1:6). This special garment aroused the brothers’ jealousy, eventually leading to the great sin of Mechirat Yosef. After Yosef was sold, they dipped the "Ketonet Pasim" in blood to make it appear as though Yosef had been attacked by an animal. We thus dip the Karpas – a symbol of Yosef’s garment – to commemorate the brothers’ hatred which resulted in our ancestors’ bondage in Egypt. The Midrash relates that on the eve of the Exodus, the firstborns of Egypt mounted a revolt, triggering a bloody civil war. Moshe had accurately predicted nine plagues, and so after he predicted the tenth, the plague of the firstborn, the firstborns sought to save their lives by taking up arms and waging war against their government, which stubbornly refused to allow Beneh Yisrael to leave and thus brought calamity and devastation upon the people. Rav Yehezkel Landau of Prague (1713-1793) explains this incident based on the notion that when Beneh Yisrael rises, their enemies fall, and vice versa. On the eve of the Exodus, Beneh Yisrael rectified the sin of baseless hatred, bonding together with mutual love, respect and harmony. The consequence of their unity was the disunity of their foes, and thus Egyptian society was torn asunder by strife and civil war. As we celebrate the great miracle of Yesiat Misrayim, let us also be mindful of its cause, and commit ourselves to avoid conflict and strife, to treat our fellow Jews with kindness, warmth and sensitivity despite our differences and our grievances. Just as our ancestors came together in peace and unity at the time of Yesiat Misrayim, so must we join together as we commemorate this event, and so that we may be deemed worthy of our final redemption, speedily and in our days, Amen.

Pesah: Remembering the Root Cause of the Egyptian Exile

The Shabbat before Pesach is famously called "Shabbat Ha’gadol" – "the Great Shabbat." The most common explanation for this name is that offered by the Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343), who writes that this Shabbat commemorates a miracle which occurred on the last Shabbat before the Exodus from Egypt. As the Torah tells in Parashat Bo, G-d commanded Beneh Yisrael to select a sheep for the Korban Pesach (paschal sacrifice) on the 10th of Nissan – four days before it was to be slaughtered, the afternoon of the 14th of Nissan. That year, the 10th of Nissan fell on Shabbat. The Egyptians regarded sheep as a sacred article, and so when they saw Beneh Yisrael preparing sheep, they naturally approached them and asked what this was about. Beneh Yisrael proudly and unabashedly proclaimed that they were preparing sheep to be sacrificed to the one, true G-d. This was, quite obviously, an affront to the Egyptians’ faith, and they were incensed. Miraculously, however, they felt helpless, and did nothing to harm Beneh Yisrael. This is the great miracle that we commemorate on Shabbat Ha’gadol. The commentaries elaborate further on the significance of these events which transpired on the Shabbat before the Exodus. Many years earlier, G-d had informed Abraham Abinu of His decree that Abraham’s descendants would be enslaved and oppressed for 430 years. As we know, however, G-d brought Beneh Yisrael out of Egypt after they had been there for just 210 years. Moreover, according to tradition, the period of harsh labor lasted just 86 years – from the time of the birth of Miriam, Moshe’s sister, until the Exodus. This means that Beneh Yisrael endured just one-fifth of the decreed period of oppression (86 is one-fifth of 430). G-d saw that if Beneh Yisrael had remained in Egypt any longer, they would have been fully assimilated into Egyptian society, and would not have been able to be redeemed. Over the course of their stay in Egypt, Beneh Yisrael adopted the Egyptians’ pagan beliefs and practices, to the point where had they remained any longer, they would never have spiritually recovered from their depths of paganism and immorality. G-d therefore mercifully brought them out of Egypt much earlier than they were to have been redeemed. This is one of the reasons for the Misva of Arba Kosot – the four cups of wine we drink at the Seder. The word "Kos" ("cup") in Gematria equals 86, and thus the four cups of wine represent the four-fifths of the 430 years which were deducted from the amount of years that the bondage was to have endured. We drink these four cups to celebrate the 344 years of suffering which our ancestors were spared. The question, however, arises, as to how the decree could be changed. If Beneh Yisrael were to endure 430 years of harsh labor, how could G-d have freed them after only 86 years? The answer, the commentaries explain, is found in the events of Shabbat Ha’gadol. We need to appreciate the great self-sacrifice that Beneh Yisrael displayed at that time. Despite still living under Egyptian rule, and having been submerged in Egyptian beliefs and culture for so long, they mustered the faith, courage and resolve to publicly renounce Egyptian paganism, and openly prepare to sacrifice a sheep to G-d. During the four days before the sacrifice – from the 10th of Nissan, when they first selected the sheep, until the 14th, the day the sacrifice was offered – they displayed extraordinary faith. At any point during that period, an angry Egyptian could have come along and killed them. But they were not deterred. They placed their faith in G-d, and faithfully obeyed His command despite the threat entailed, throughout this four-day period. This remarkable Mesirut Nefesh (self-sacrifice) exhibited during those four days compensated, as it were, for the four-fifths of the period of bondage which Beneh Yisrael were spared. Each day "covered" 86 years of slavery, and this is how they were freed after just 86 years of harsh labor. This shows us the precious value of Mesirut Nefesh, of making difficult sacrifices for the sake of fulfilling G-d’s will. There is nothing more beloved to the Almighty then a Jew sacrificing something dear to him for the service of Hashem. Anytime Torah law requires us to give up something of value, whether it’s money or some enjoyable activity, we must remember just how precious Mesirut Nefesh is, and how the rewards we accrue through our selfless devotion to G-d far outweigh whatever it is that we sacrificing.

Shabbat HaGadol: The Power of Mesirut Nefesh

Parashat Tazria introduces the laws related to Sara’at – a skin infection, similar to leprosy, that would befall a person as a result of certain sins. The Torah says that when a person sees a discoloration on his skin that might qualify as Sara’at, he must approach a Kohen, who, based on the Torah’s specific guidelines, would determine whether indeed this individual is a Mesora (person stricken with Sara’at). If the person is declared a Mesora, he must observe several very restricting laws, including leaving his city and living in solitude. Interestingly, the Torah says about the person who sees a possible Sara’at infection on his body, "Ve’huba"– "He shall be brought" to a Kohen (13:2). The Torah speaks of the individual being brought to a Kohen, rather than going to a Kohen. The explanation is that the sins for which one would suffer Sara’at are sins which involve arrogance, particularly, Lashon Ha’ra – negative speech about other people. People who are arrogant are not likely to take the initiative to solve their problems, to seek the help and guidance of others. A person stricken with Sara’at, whose affliction is an expression of his plague of hubris, might naturally resist approaching a Kohen for guidance, and so the Torah says, "Ve’huba" – that his family and friends should bring him to a Kohen against his will to address his problem. Numerous stories are told in Tanach and in Rabbinic literature warning about this phenomenon – the self-destructive power of arrogance. During the time of the prophet Yirmiyahu, who prophesied about the impending destruction of Jerusalem, there was a false prophet named Hananya Ben Azur, who opposed Yirmiyahu. Hananya falsely told the people that G-d spoke to him and assured him that Jerusalem would be safe, and the people do not need to repent. Yirmiyahu, based on a prophetic message from G-d, proclaimed that if Hananya was lying, then he would die that year. The verse in Sefer Yirmiyahu (28:17) relates that indeed, Hananya died that year, in the seventh month. The Rabbis noted, however, the seventh month is Tishri – the month which begins the new year. Technically speaking, then, Hananya did not die during the year in which Yirmiyahu made his prediction, but rather the following year. The Rabbis explain that as the days passed following Yirmiyahu’s prediction, Hananya ridiculed Yirmiyahu, showing him that time has passed, the year would soon come to an end, and he was perfectly healthy. But right before Rosh Hashanah, Hananya suddenly took ill, and he realized he would soon perish. Before he died, he instructed his family to delay his burial until after Rosh Hashanah, in order to give the appearance that he died on Rosh Hashanah, after the new year began, thereby misleading the people into thinking that Yirmiyahu’s prophecy was not accurate. Hananya obviously knew he was lying. And he knew that he would soon die and stand before the Heavenly Tribunal. And yet, even then, he could not bring himself to confess his wrongdoing and repent. He still insisted on maintaining his prestige, rather than humbly acknowledging his wrongdoing and thereby earning G-d’s forgiveness. Perhaps the most famous, and most striking, example of the self-destructive power of arrogance is the story of Yerobam Ben Nevat, first king of the Northern Kingdom of Israel. G-d decided to divide Beneh Yisrael into two kingdoms, and so He sent the prophet Ahiya to Yerobam to instruct him to secede and form a separate kingdom. Unquestionably, if G-d chose Yerobam for this role, he must have been an exceptionally righteous and learned man. However, after he formed the new kingdom, Yerobam’s ego sent him in the wrong direction. As Yom Tob approached, Yerobam decided to station guards and set up a blockade to prevent his constituents from going to the Bet Ha’mikdash in Jerusalem, as is required on Yom Tob. He realized that if the people would go to the Bet Ha’mikdash, they would see the king of the Judean Kingdom – Rehabam – receiving royal honor, and his own stature would be compromised. He therefore decided to prevent the people of his kingdom from going to Jerusalem, and – shockingly – he built two temples in his own kingdom with golden calves for the people to worship, instead of going to the Bet Ha’mikdash. His preoccupation with honor and prestige led him so far astray that he caused all the people in his kingdom to worship idols. Perhaps even more astoundingly, Yerobam later rejected G-d’s offer of forgiveness for this grievous offense. The Talmud tells in Masechet Sanhedrin (102a) that G-d compassionately told Yerobam that if he would repent, He would not only accept his repentance, but He would "stroll in Gan Eden" together with him and with King David. We would certainly have expected Yerobam to eagerly accept this offer, but he in fact rejected it – because he was told that David would be walking in front of him. Such is the self-destructive power of arrogance – it causes people to ruin their lives, and even their eternal share in the next world. This phenomenon is, unfortunately, very common. Marriages are strained, or broken, because one or both spouses refuse to yield. Siblings and other family members often endure a great deal of tension because people are too focused on receiving the honor they want. Business partnerships are destroyed because of power struggles. One of the lessons of the Mesora is to beware of this self-destructive force. Let us ensure to never to allow a relationship to be destroyed because of ego, because of our insistence on receiving honor. Let us have the wisdom and humility to give in and yield, rather than allow the vain desire for honor to wreak havoc with our lives.

Parashat Tazria: The Self-Destructive Power of Arrogance

The section of Parashat Para, which speaks about the Para Aduma ("red heifer"), is read before Rosh Hodesh Nissan, because in the times of the Bet Ha’mikdash, the people would need to purify themselves in preparation for the Pesach sacrifice. The special water made with the ashes of the Para Aduma was used to purify people and objects that had become Tameh (impure) as a result of contact with a human corpse. The Sages teach that the command of the Para Aduma was issued nearly a year after the Exodus from Egypt, at the beginning of the month of Nissan, at the time of the inauguration of the Mishkan. It was only at that point when these laws became relevant, as people in a state of Tum’a (impurity) were barred from entering the Mishkan and from partaking of the sacrifices offered there. Interestingly, however, Beneh Yisrael actually learned about the Para Aduma earlier. As Rashi comments in Parashat Beshalah (Shemot 15:25), when Beneh Yisrael encamped in a place called Mara after crossing through the sea, G-d gave them a number of Misvot – one of them being the Misva of Para Aduma. Although this Misva would not become practically relevant until nearly a year later, nevertheless, they were taught this Misva already then. The question naturally arises as to why this Misva was deemed significant enough to be one of the Misvot taught in Mara. The other Misvot, Rashi writes, were fundamental Torah precepts – Shabbat observance, and Dinim (the establishment of a just court system). But why was it important for Beneh Yisrael to learn about the Para Aduma already at that point, in Mara? Rav Yaakov Kamenetsky (1891-1986) explained that Para Aduma constitutes the quintessential "Hok" – Misva whose rationale eludes human comprehension. The Torah commands taking a cow with very specific properties – it’s completely red, without physical defects, and has never been used for any work – and to burn it and mix its ashes with natural spring water. This water will then bring purity to people and articles that had become impure. There is no possibility of explaining the rationale for this concept. The Sages teach that even King Shlomo, the wisest of all men, conceded that he could not understand the reason behind this Misva. This is why it was so important for Beneh Yisrael to learn this Misva at a very early stage, even before Matan Torah. As part of their preparation for Matan Torah, they needed to be shown that all Misvot – even those which appear to have a compelling rationale, and which we thus think we understand – must be observed out of a sense of submission and subservience to G-d, and not because we understand what they are intended to accomplish. Para Aduma, the quintessential "Hok," shows us how to approach all Misvot – as G-d’s commands which we humbly obey, regardless of whether or not we understand why He commanded them. The anonymous Sefer Ha’hinuch is a work which lists all 613 Misvot (according to the Rambam’s counting), and suggests reasons for each one. The author writes openly that he presents these reasons only to help us better appreciate the Misva’s value, without claiming that they fully encapsulate the reasons behind Misvot. The Hebrew word for "reason," he notes, is "Ta’am," which also means "flavor." Uncovering reasons for Misvot enhances their "flavor," making their performance more meaningful. But just as a food product can be eaten and offers nutritional value even without seasoning, similarly, the Misvot are valuable and vitally important even if we do not understand their reasoning. The Sages teach that Abraham Abinu ate Masa on Pesach. Quite obviously, he lived well before the Exodus from Egypt, which the Misva of Masa commemorates. The Brisker Rav (Rav Yitzhak Zev Soloveitchik, 1886-1959) noted that this shows that eating Masa on Pesach is intrinsically valuable simply because G-d commanded us to do so. Commemorating Yesiat Misrayim is but the "Ta’am," an additional element to the Misva, but the essence of the Misva of Masa is our humble subservience to the divine will. This is the message of the Para Aduma – that we observe all of the Torah’s Misvot out of a sense of submission to Hashem’s authority, irrespective of whether or not we understand their reason.

Parashat Shemini: The Lesson of the Para Aduma

The prophecy read as the Haftara for Parashat Sav comes from the Book of Yirmiyahu (7), and in this prophecy, Yirmiyahu criticizes the people for offering sacrifices without undergoing a process of repentance and change. Parashat Sav speaks about the sacrifices, and this prophecy reminds us that sacrifices alone do not suffice. In order to achieve G-d’s atonement and favor, the sacrifices must be accompanied by a genuine commitment to improve one’s conduct. Yirmiyahu here bemoans the fact that Beneh Yisrael had acted "according to the will of their evil heart" (7:25), and that when G-d sent prophets to criticize the people and urge them to repent, "they did not listen to Me, they did not turn their ear; they made their necks stiff, and were worse than their fathers" (7:26). The people refused to accept the prophets’ rebuke, stubbornly persisting in their wayward conduct. Rav Avraham Pam (1913-2001), in discussing this Haftara, elaborates on the importance of humbly accepting criticizing. Our instinct upon hearing criticism is to reject it, to insist that we are correct and that we have no need to change anything. But if we never accept criticism, we will never grow. There are many improper things that we do of which we are unaware until somebody draws our attention to the fact that we act wrongly. Thus, we cannot possibly hope to change and become better if we refuse to accept criticism, to listen with an open mind and ear when people point out to us our mistakes and wrongdoing. Rav Pam related a humorous story about his father, Rav Meir Pam (1879-1969), who served as a Rabbi in Brownsville. Once, Rav Meir found it necessary to harshly rebuke the congregation, and delivered a sermon critical of their conduct. Afterward, one of the members approached him and said, "Wow, Rabbi, you really gave it to them!" "I had to bite my lip not to laugh or say anything," Rav Meir later told his son. "He was exactly the person I was talking to!" This exemplifies the natural tendency that we all have when it comes to criticism. It’s uncomfortable to admit that we act wrongly, so we prefer to deflect it, to insist that our behavior is perfect and beyond reproach, and it is everyone else who needs to hear criticism. We did not come into this world perfect, nor will we ever achieve perfection. Our goal, however, must be to constantly grow and improve. And in order for this to happen, we must keep our minds open, humbly acknowledging that we are far from perfect, and being prepared to accept the uncomfortable criticism given to us by others. If we live this way, then we will continually grow and become better, thereby fulfilling our purpose here in this world.

Parashat Sav- Accepting Criticism

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