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Parshas Bamidbar-פרשת במדבר

May 26, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

Parshas Bamidbar begins with the counting of klal yisroel. When reading the parsha it seems rather evident that the commandment given to Moshe Rabbeinu to count klal Yisroel was only given in the second year after they left Mitzrayim, as mentioned in the pasuk (1; 1). Only then was Moshe commanded to tally the bnei Yisroel.

The puzzling question is wasn’t Moshe commanded to count them as soon as they left Mitzrayim? It was important that they be counted but why wait until the second year after they were freed from Mitzrayim and not right away?

Additionally, it seems from the way they were counted and from how they were grouped together that it was just as important as actually counting them. If you look in the pasukim the shevatim weren’t counted in order. For example Reuvan, Shimon and Gad were part of the same degel (flag) around the camp and counted first. If the way they were grouped were just as important why weren’t they grouped into camps prior to the second year?

Perhaps we can answer the following. For an outsider (not from klal Yisroel) who saw our camp, they would think that the camps were very much diversified, with no real unity. This would be quite obvious from the fact that every shevet had their own flag with their individual logo and color on it. However, Rav Yaakov Kamenetsky Zt”l, comments that such was not the case. Since every shevet surrounded the Mishkan, even though they had their own flag, they all had one central nucleus that was combining them and holding them together; the Mishkan.

If you look at the human body you will notice that a person is created with ears that enable them to hear; with eyes that permit them to see. Do you think there would be diversity amongst the different limbs? We know that this is not true as all the limbs work in harmony to help man survive. So too with klal Yisroel, they had a focal point that united them. Even though each had their own distinct color and flag, it was understood that since they were around the Mishkan they were unified.

Right after bnei Yisroel left Mitzrayim there was no Mishkan; therefore there was no focal point to amalgamate klal Yisroel. Each shevet was indeed diversified. But now that the Mishkan was erected and their flags were stationed around the Mishkan that meant that they were all there to individually contribute to the Mishkan in their own inimitable and special way. Each one was able to venerate the Mishkan in their unique way.

Each and every member of klal yisroel is distinct. We all have our own tachlis in life; but we cannot lose focus of trying to achieve our goal- showing kavod shem shomayim; elevating Hashem’s name-uniting together and performing for the sake of beautifying the Mishkan;

There’s a story that is said over that beautifies this point:

There was a Jew on trial for murdering a non Jew. The prosecutor got up before the court and told the judge that Jews have no worth for non Jewish life and they therefore treat goyim like animals. He quoted the famous Chazal that says ‘atem k’rooyim adam; v’ein umos haolam k’rooyim Adam; he translated it to mean ‘you’ (the Jewish people) are called ‘man’ but the other nations are not called ‘man’. The judge replied that a rabbi must be summoned to interpret the saying and Reb Meir Shapiro Zt”l was called in. Reb Meir replied that the interpretation of the prosecutor was incorrect. Rather, he translated the pasuk to mean that the word ‘Adam’ didn’t refer to ‘ish; man’ but rather it means every single person, who is part of klal Yisroel, is viewed as one person; we are all connected. By no means are we slighting or have lack any of appreciation for any life. What Chazal are teaching us is that every person is here for the same purpose and we are all responsible for one another. Just like the head protects the foot, and the ear protects the hand and the feet protect the head; they all have one goal but at the same time they are working together, performing different tasks, to achieve it. Some are working while others are learning. Some may be doctors while others are lawyers. We all strive for the same goal though; to be around the ‘Mishkan’.

R’ Berel Wein relays that he once asked someone, ‘what do you do?’ The response was ‘I’m a lawyer’…to which R’ Wein answered ‘that is how you make a living. But what do you do?’ He was asking the question we all must ask ourselves, what do we do for the Ribono Shel Olam?

(search by: bamidbar; counting bnei Yisroel; rav Yaakov kaminetsky; striving for the same goal; connecting to the Mishkan; reb berel wein; gruping together klal yisroel)

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Parshas Bechukosei-פרשת בחוקותי

May 19, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

“If you follow my statutes and observe my commandments and perform them” (26; 3)

In this weeks parsha, Hashem tells klal Yisroel that if we follow in His ways and His mitzvos then He promises us an abundance of berachos. After listing all the brochos, the Torah continues and says-however, “if you despise My statutes and reject My ordinances, by not performing any of My commandments, thereby breaking My covenant then I too, will do the same to you”. Should we not listen to Hashem chas v’shalom. then the tochacha mentioned in the parsha will befall us.

Rashi brings a well-known chazal that says ‘I would think the word ‘teileychu’ is referring to mitzvos-but since the pasuk continues and says “observe My commandments” it must be interpreted to mean ‘one should be amel in Torah; totally immersed in the holy books of Torah’.

Meforshim are bothered with three nekudos here. Firstly, why is amaylus b’Torah referred to as a chok? Secondly, the Ohr HaChaim Hakadosh points out, why does the Torah use a plural loshon of bechukosei? It could have said chuka? Lastly, why does it say taylaychu; why does the Torah use a loshon of ‘going’ of halicha?

Rashi later on, when describing those who despise the Torah, says (26; 15) ‘one thing will lead to another…first you will not learn, then you will hate those who do, then you’ll hate talmidei chachamim and then you will become a kofer.’ It’s a little hard to understand the chain of events that will actually occur. All this will happen just from someone not learning Torah? How can we understand this?

Perhaps we can say that we have a mitzvah to ‘learn’ Torah but amaylus b’Torah is something completely different than learning Torah. The gemarah says that it is possible for a person to fulfill his obligation of learning Torah by simply reciting the three parshiyos of krias shema. However, someone who toils in Torah demonstrates the appreciation he has for Torah. A person will not work hard on anything if he does not understand the greatness of what he is working towards. When the task is an easy one, although a person performs it, it does not show his appreciation for it. On the other hand when it is difficult to perform and one still performs it that shows his appreciation for what he is working towards.

Based on this, we can understand the following concept: The mishna in Avos states that Torah has to be acquired. We find that there are forty eight kinyanim of Torah. The mishna uses the loshon of acquire. What is the significance of using the word acuire? In Choshen Mishpat 232; 18 we pasken the following: Reuvan buys a sheet of metal for his roof from a goy, thinking it is metal. He then sells it to Shimon for a reasonable price. When Shimon opens it up he realizes it wasn’t just metal but there was silver inside too. When Reuvan finds out he takes Shimon to beis din for he feels that he should be compensated more for his sale; the p’sak is that Shimon doesn’t have to pay him the price of silver. The reason is that when Reuvan purchased it he acquired it from the goy thinking it was metal. He thought he was being koneh something metal. Since he only acquired it as metal he in essence never owned a piece of silver; he acquired a piece of metal thus making the sale price the correct price.

We see from here that a person can only acquire something if he appreciates its value. Otherwise it’s not considered his. If a person works hard by toiling in Torah, he is going to have the proper appreciation for Torah that will indicate he will follow the Torah properly. He understands that the Torah is his guide for life. A person who is not amel in Torah shows that he doesn’t appreciate Torah for what its worth. Such a person will eventually start straying. Once a person doesn’t understand that his guidelines are set, and that the Torah sets the borders, he will veer off. Once he does so, the opportunities for aveiroes are endless.

Reb Aron Kotler, Zt”l says that to “toil in Torah” isn’t limited to sitting in front of a gemarah. It’s also getting out of bed early or leaving the house at night with difficulty and tiredness to go learn; that’s also considered being amel in Torah. Anything difficult-a night daf, interrupting a Shabbos nap to learn-is all considered to be amel b’torah.

A person who is amel in Torah exceeds his natural scope of knowledge-which has no logical explanation (a chok) and comprehends more than he ever would have naturally, not just in Torah but in all aspects of yiddishkeit (bechukosei). Such a person is continuously growing; moving and heading in the right direction (taylaychu).

(Search by: parshas bechukosei; rav aron kotler; being amel in Torah; tochacha; ohr hachaim; amaylus b’torah; choshen mishpat; mishnayos Avos; acquiring Torah; performing tasks when its difficult)

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Parshas Behar-פרשת בהר

May 12, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

In this week’s parsha, the Torah speaks about the sin of ona’ah. The first pasuk (25; 14) speaks about not victimizing another person, while using the loshon of achiv; your brother. Rashi interprets this as ona’as mammon (taking advantage of someone else through money).The second pasuk (25; 17) speaks about not harassing a person verbally. Rashi interprets that as ona’as devarim (verbal harassment). One shall not give his friend improper advice or annoy him. The gemarah (Bava Metzia 48) says that a person should not remind a convert of his parents past and say to them - ‘your parents used to eat treif’. Rabbeinu Yona says that the plain translation of the word ona’ah is pain; you can’t cause your friend pain-whether by the example of the gemarah or any another.

If you’ll notice, the first pasuk that mentions ona’ah uses the term ‘brother’ as opposed to the second pasuk, which does not. Firstly, why the change in loshon? Second, how does the gemarah know that each ona’ah corresponds to the way Rashi writes it to mean? Maybe it is the exact opposite, that the first pasuk it talking about ona’as devarim and the second about ona’as mammon?

Shela’ah says that since the first pasuk uses the term ‘brother’ it can’t be talking about ona’as devarim, since he is his brother he is in essence embarrassing himself. We can infer from here that the other pasuk must be talking about ona’as devarim and this pasuk is speaking by ona’as mamon.

In the aforementioned gemarah, we stated that one cannot remind a convert of his parents past-as to not cause him pain for it is a biblical transgression. The gemarah (Bava Metzia 84) relates the first encounter between Reb Yochanan and Reish Lakish, who was a bandit at the time. Reb Yochanan was bathing in a river when Reish Lakish jumped from a very high place all the way down into the river. Before Reish Lakish could do anything, Reb Yochanan commented and said: ‘you’re so strong; you should use your strength for Torah.’ Reish Lakish responded back ‘you’re so handsome; you should use your beauty for women’. Reb Yochanan countered back ‘if you use your strength for Torah, I will give you my sister to marry and who is prettier than I am’, to which he agreed. Reish Lakish then tries to jump back where he came from but he couldn’t. Chazal say that once he accepted to put his strength into Torah he immediately lost some of his physical strength.

Some time later there was a discussion in the Beis Medrash as to when certain kaylim (such as a sword, knife, etc.) are mekabel tumah. They came out that the Halacha is, only once the actual vessel is complete. The question arouse as to what is considered ‘complete’? Reb Yochanan said after it takes form and is run through a fire. Reish Lakish argued and said only after the fire when you dip it into water, is it considered complete. Reb Yochanan said back to him ‘a robber knows the tools of his profession.’ The simple meaning was you know better than I do. (The gemarah elaborates more on this…)

Asks the Maharshal, how was Reb Yochanan allowed to speak to Reish Lakish that way? He brought up his evil past and that is surely ona’as devarim?

The sefer Mayanei Hachochma on Bava Metzia answers beautifully.

Every single person has certain tendencies that he was born with and some that he creates on his own. These tendencies change and later on in life become ones natural inclination. There are times when these tendencies guide us in certain directions, good and bad. However, a person is expected to channel it towards a more controlled lifestyle. For example, you have a person who gets very excited. His natural tendency is to get really excited over anything. He has to channel this excitement to help him be excited for Torah, or when he performs a mitzvah. No matter what it is we have to guide it properly for avodas Hashem.

Reb Yochanan was giving Reish Lakish the ultimate compliment! He was telling everyone that he was once a robber. All the research and all his strength and all his knowledge that he previously used for bad has helped him transform to make a 180 degrees circle to now use them to understand Hashems Torah! Look how far you’ve come! That was the ultimate compliment that Reish Lakish could have received.  At one point he used it in the negative and now he was using it for the positive.

We all have to recognize our strengths and realize our unique middos to channel them towards Torah. One must use his feelings, emotions, and behaviors-in a positive light-to accomplish the ultimate, so we can bask in the glory of Moshiach.

(Search by: behar; parshas behar; sefer Mayanei Hachochma; bava metzia; Maharshal; shel’ah; reb yochanan; reish lakish; ona’as mammon; ona’as devarim; ona’ah)

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Parshas Emor-פרשת אמור

May 5, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

The parsha starts off with the pasuk- ‘Speak to the kohanim, the sons of Aaron, and say to them: Let none [of you] defile himself for a dead person among his people. The apparent question here is why the need for the double loshon? Rashi quotes a gemara which says ‘to warn the elders on the youngsters’. But why here is there a necessity to mention that the elders should warn the younger ones not to transgress an aveira? Why davka by this aveira and not any other aveira?
We can answer, that since the kohanim have more additional mitzvos than regular Jews and have more kedusha it was vital to make sure they understood how exulted they are, from the rest of the nation.  There is also a discussion in the gemarah if by a war, one were to bring back a yifas toar would a kohen be allowed to marry her? Perhaps since he is on a higher level of kedusha this leniency shouldn’t apply to him?

We learn from this, that a kohen from a young age has been inculcated that he is different and special; he was born into the kehuna.  Therefore, we have to watch and be careful and stress (the double loshon) of how a kohen must conduct himself-in order for him not to transgress any aveiros.

This is not only true by kohanim alone but this also applies to bnei Torah as well. The pasuk later on says ‘You shall not desecrate my holy name, rather I should be sanctified amongst bnei Yisroel I am Hashem who sanctifies you.’ (22; 32)

As part of klal Yisroel we are instructed not to make a chillul Hashem, to profane the holy name of Hashem. But the Torah goes even further; we are obligated to do the exact opposite and to perform a kiddush Hashem. The concept of a chilul Hashem is extremely severe. The gemarah states that every aveira that a person commits, there is a kaparah. However, if one is mechalel Hashem-the only way to receive atonement is through death.

The Chofetz Chaim had a son who was a business man. The Chofetz Chaim would constantly remind him and advise him to be extra cautious as not to make a chilull Hashem. He would say since you’re very special and choshov, people will expect you to live up to a certain standard. You cannot disappoint them and behave lower than what they expect, for that will cause a chilul Hashem. Once, the son respectfully protested and said that everyone knows that I am a a just a simple salesman,.why do I have to be so careful, I’m not a rabbi? The Chofetz Chaim answered by saying, you are right, you are a simple person. But the moment you act in an improper way and do something not expected of you, everyone is going to say ‘look at how the rabbi behaves’…people will automatically associate you and add titles to your name. The nature of people is to immediately associate one who did wrong with their biggest achievement. As soon as someone does something illegal, chas v’sholom, it’s all over the press - ‘RABBI COMMITTS FRAUD’ albeit the person hasn’t eaten kosher in the last thirty five years. Or they’ll say ‘you heard what that individual learning in kollel did?’….even though he has been out of kollel for years. The nature of people is to associate someone with what hits them the hardest.

The velt says there are three ways to see if a person is an iluy. One, he’s a true genius. Two, a person R’L has a breakdown and they say before he snapped he was an iluy; and three, if a person R”L goes off the derech they say he did so because he was an iluy; he was just too smart. In today’s day and age, unfortunately, the quickest way for someone to receive semicha and be titled a ‘Rabbi’ is to commit a crime. The next morning’s paper will read ‘RABBI COMMITTS…’ The reason being is that human nature is such that people automatically get on an elevated status when they break the law- because it brings them down harder. A person has to know that no matter where he goes or what he does, he must conduct himself in a certain way-for should something go wrong their going to look at us and announce that this is a product of a RABBI’S behavior. It’s our responsibility to protect that-this is the lesson the Chofetz Chaim was trying to instill in his son.

The same is true by the exact opposite; by being mekadesh shem shomayim. There’s a dispute amongst the poskim whether one makes a beracha or not prior to making a kiddush Hashem. For example, if a person grabs you and says ‘bow down to an avodah zara or I’ll shoot you’, a question can be asked as to why wouldn’t one make a beracha and close his eyes and take the bullet? The Rashba answers and says; similar to tzedakah, since it’s something that’s not dependent solely on him you can’t make a beracha. For if this person decides not to kill you last minute (or the other person decides he’s not accepting or taking your tzedakah) you have just made a beracha in vain. However, Rav Yaakov Emden, Zt”l argues and says it’s not true because the main mitzvah of a kiddush Hashem is the actual decision. When one makes the decision not to bow, or not to kill, he has in essence already been mekadesh shem shomayim-even if in actuality he lives afterwards. Some poskim even hold that when we read krias shema everyday and we say we love Hashem with all our heart and money (even if it means risking our lives) we are in essence making a kiddush Hashem because as we read those pasukim we have already made the decision to give up our lives and that’s actually being mekadesh shem shomayim.

We learn from here the importance of staying away from a chilull Hashem and on the contrary, how easy it is to be mekadesh shem shomayim. We must acknowledge that every move we make is being watched by everyone, everywhere.

May we all be zoche to continuously be mekadesh shem shomayim until the Ribono shel Olam allows us the merit to greet Moshiach speedily in our days.

(search by: emor; rav yaakov emden; chofetz chaim; kphanim being holier than a regular jew; not making a chilul Hashem; making a Kiddush Hashem; realizing everyone is always watching; elevating yourself to a higher level; if reading shema is a Kiddush Hashem; if one makes a beracha prior to being mekadesh shem shomayim)

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