Parsha Point To Ponder- Chukas

We find that Moshe davened 515 tefillos trying to reverse the decree that he cannot go into Eretz Yisroel.
Why do we not find Aron - who recieved the same decree at the same time- davening at all for the privilge to enter the holy land?

Parshas Shelach- Tzitzis

A huge Mazel Tov to Y.H. and M. Brachfeld on the birth of a baby girl. May you see tons of nachas from her and the boys!

Rashi says that the blue string on the Tzitzis is to remind one of the sea which is blue, which in turn reminds one of the sky, which is supposed to remind one of the heavenly throne of Hashem. A lot of the meforshim ask, if Tzitzis is supposed to remind us of the throne, why does rashi give us the connection in a roundabout way? Futhermore, the Torah tells us that Tzitzis, by merely looking at them (The Charaidem says that it is positive commandment to just look at you Tzitzis), reminds us of the 613 mitzvos and offers protection from the temptations of this world. (The Bach- siman 8, Mishna Berurah- holds that to properly perform the mitzva you have to have keep in mind that tzitzis reminds us of the 613 mitzvos.) What is about Tzitzis that the Torah tells us will help us remember the Mitzvos of Hashem and protect us from the temptations of Olam hazeh?

R’ S. R. Hirsch explains; the protection that Tzitzis provides against the temptations of this world, isn’t just magic- but rather a practical suggestion by the Torah. The pleasures of this world stare us in the face. The ‘reward’ of following your heart and eyes are instant, the pleasures of this world offer instant gratification. As opposed to spiritual reward- by nature- is hidden from us, we cannot see or feel it in our life time. It takes deep self introspection to realize that doing what the Torah says is the right thing to do. The only way to fight the temptations that are right in front of us is to really look at the options and see what is it that we are giving up for that quick pleasure. When you look at your Tzitzis what is it that you see? Is it just random strings? That is all you’ll see if you look at it superficially and you’ll then struggle with the ‘taavis’ of the world around you. Rashi is telling us to take a deeper look and see a connection- albeit one that’s not so recognizable, but definitely there- a real and deep lasting connection to Hashem. Tzitzis are blue strings that links you all the way to the heavenly throne and offers a path to rise above the struggles of this world. Just like the Tzitzis the beginning you will feel all tied up and restricted, but you’ll come to the realization that you’re the freest person in the world!

Parshas B'eholoscha

In this week’s Parsha we learn that the first Pesach in the desert- a year after they left Mitzrayim- Klal Yisroel sacrificed the Korban Pesach. This was the only korban Pesach they sacrificed in all the forty years they spent in the midbar. Rashi says that this was an embarrassment to Klal Yisroel. The reason they didn’t offer the Pesach any of the other forty years was because they were not able to circumcise their children in the desert, because there was a danger involved. Iif one has a son who isn’t circumcised he is not permitted to eat from the Korban Pesach. The Ramban asks: if they had a valid reason not to eat the Korban Pesach- which they did have- why does Rashi say it was an embarrassment to them?
The pesukim that follow tell of a few Jews who were impure and unable to participate in that first Pesach. They came to Moshe complaining, “Why should we be kept back from offering the korban at the appointed time in the midst of Bnei Yisroel?” Since their yearning was earnest Hashem told Moshe of a new mitzvah- the mitzvah of Pesach Sheini. The Chidushai Harim explains; Klal Yisroel had a valid reason not to bring the Korban Pesach and so did the people were impure the first year. The ones that were impure that first year didn’t give up- they had a real yearning to participate in the festivities. It was their yearning - at a time when they truly were excused from the mitzvah - that changed the reality and created a new mitzvah. Had Klal Yisroel- in all their forty years in the Midbar, really felt like they were missing out on something, had they had that true yearning- something would’ve changed, there would have been a way for them to bring the Korban Pesach. They were excused from bringing the Korban Pesach and that wasn’t anything to be ashamed of. The embarrassment was that they were passive about not being able to bring the Korban Pesach. They were missing that yearning, that real desire to do the mitzvah. There are many things in our lives that we cannot do- all for very good reasons, but do we really have that yearning and drive to do good?

Shevuos

The phrase 'naase v'nishma' and its sequence which places 'naase'- doing- before 'nishma'- hearing, originates with the Malachei Hashareis. It could be said only by them, for it expresses the fact that hearing is not essential to angels, nor is it what brings them to do the will of Hashem. Malachim have no free will, they have no reality except to do the will of Hashem. Obviously, they must hear if they are to know what they are to do, but their actual doing needs no causes. Their very name identifies them- malach means messenger - they have no existence except to be sent and to serve. 'No malach can be sent on more then one mission' because their mission becomes their essence, and they cannot have more than one essence. Precisely because all reality for malachim is in their doing- they are beings that do, naase must precede nishma.
And this became the precise nature and character of the new creation which emerged at Sinai. From the moment of Matan Torah there exists upon this earth a creation whose essential reality, whose entire existence, is to do the will of Hashem. The name of this creation is Klal Yisroel. Reb Yerucham Levovitz once said; "The greatest act of bechira is to choose to lose your bechira". When we proclaimed in unity 'naase v'nishma' we chose as a nation to become angel like, to have only one reality- to do the will of Hashem.
The supreme achievement of Matan Torah was not that heaven descended upon earth, the supreme achievement was the fusion of heaven and earth into one entity and the concerns of heaven are the only reality upon earth. Hashem, Yisroel and Torah became one. Hearing is no longer essential to Klal Yisroel, nor is it the cause for doing. Doing now comes because we are one with Hashem. And so Klal Yisroel also said 'naase' before 'nishma'- just like the Malachim.
(Pachad Yitzchok Shevuos Maamer 4:7- traslation from; Citadal And Tower I page 82)

Today In Jewish History- Rosh Chodesh Sivan

The Torah begins the narative of Kabolas Hatorah on Rosh Chodesh Sivan: בַּחֹדֶשׁ, הַשְּׁלִישִׁי, לְצֵאת בְּנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם--בַּיּוֹם הַזֶּה, בָּאוּ מִדְבַּר סִינָי. On that day the arrived at Midbar Sinai. The Torah then continues the narrative: וַיִּסְעוּ מֵרְפִידִים, וַיָּבֹאוּ מִדְבַּר סִינַי, וַיַּחֲנוּ, בַּמִּדְבָּר. They left Rifidim (Klal Yisroel's previous dwelling) and came to Midbar Sinai, and rested in the Midbar.
The Ohr Hachaim asks; Why does the Torah tell us that they arrived at Midbar Sinai before it tells us where they came from and then returns and begins the story all over again?
The Ohr hachaim answers: The day K'Y arrived at Sinai, ready to receive the Torah- was awaited for by the creator, the Torah and the world. From the day the world was created, the universe was eagerly awaiting- when will Klal Yisroel get to Midbar Sinai. At the moment they arrived, the Torah just blurted out- without having patience to go through the entire narrative- בָּאוּ מִדְבַּר סִינָי- the day we're anticipating for so long is here- Klal Yisroel arrived at Sinai!- the heavens and earth were rejoicing! It is only after that that the narrative with all the details can be said.

The pure righteous do not complain of the dark, but increase the light; they do not complain of evil, but increase justice; they do not complain of heresy, but increase faith; they do not complain of ignorance, but increase wisdom. - Rav Kook

Parshas Achrai

The Kohen Gadol was not allowed to wear any gold when he entered the Kodesh Hakedoshim on Yom Kippur. Rashi explains that since the eigel was gold, we don’t want that sin to be remembered at the holiest time of the year- ‘The prosecution cannot become the defense’. The korban Ahron offered for himself and the Kohanim on Yom Kippur was par- a cow.
Why is it that no gold was worn for there is to be no reference to the eigel, yet the offering of the Kohen Gadol was an adult eigel- a cow? Why wasn’t that a reminder- one that we were trying to avoid- of the eigel?
To properly understand Klal Yisroel’s sin of the eigal is beyond the scope of our understanding. However we can learn the words of Chazal and how they explained it to us. We are taught that on some level Klal Yisroel was guilty of worshiping Avodah Zorah. That was Klal Yisroel. Ahron, however, made the eigal. How is it possible that Ahron- the Kohen Gadol, the head of Shevet Levi- who was the only tribe completely innocent of any wrongdoing at the eigel- stumbled so low to actually build an idol?
The Chein Tov, (I would like to publicly thank my uncle Yossi for sharing this piece with me and for opening the glorious sefer to the general public) in the name of R’ Shlome Alkavetz- the Baal Lecha Dodi- explains that Ahron, by making the eigel, was glorifying Hashem’s name. The Gemora says that if one contemplates committing a sin, he is not punished, except for the sin of avodah zorah. If one merely contemplates and thinks of worshiping avodah zorah his thoughts are like deeds and he is guilty of sinning. Klal Yisroel came to Ahron. They wanted to make an idol. Ahron realized that at that point - they were planning and wanted to worship avodah zorah - they were guilty already, even before they took any action. Klal Yisroel would be punished for their thoughts and no one would know why they were punished- for only Hashem knows people’s thoughts. Ahron felt that a great chillul Hashem would ensue had Klal Yisroel been punished for no apparent reason. By building the eigel, Ahron demonstrated for all to realize that Klal Yisroel was deserving of punishment.
The sin of the eigal was a shameful episode for Klal Yisroel. Hence when the kohan Gadol went into the Holy of Holies on Yom Kippur he did not wear any gold for it reminds of that shameful act. Ahron in his own avodah on that Holy day- when he asks for forgiveness for himself and all of the Kohanim- has nothing to be ashamed of, he wasn’t guilty of any sin at the eigel. Thus Ahron can bring a porah on Yom Kippur.

Parshas Hachodesh

Blissful are those on whom the sun of fortune shines continuously, whose sky is not overcast, and who bathe in the warm noontime rays of light. Happier still are the redeemed ones who exclaim with joy at the sunrise of liberation having experienced the loneliness of the night. Blissful are the angels who, without blemish and sin, eternally pure, perform their Divine service at the throne of G-d. Even more joyful are those who raise themselves from the mire of sin to light and purity, who struggle for the light, who battle for purity, who vanquish the power of darkness and depravity. - R' S. R. Hirsch on Parshas Hachodesh.

Story Time

Rav Ezriel Hildesheimer was one of the big German gedolim that saved German Jewry from the enlightenment movement in the mid 1800s. Together with gedolim like Rav Samson Raphael Hirsch he implemented the yeshiva system of 'torah im derech eretz' where as part of the yeshiva curriculum they taught secular studies. For twelve years he was the head of the Yeshiva in Eisenstadt, Hungary. He was just the third German rav to be appointed rav in Hungary, and was the first one to open a yeshiva in Hungary that taught 'Torah im derech eretz'.
A certain rabbi, one of Rav Hildesheimer's own friends, was visiting the yeshiva. He was also present when secular instruction was being given. "We often speak of you," said the guest, "and we ask ourselves how you find time for lessons in secular subjects". "The time you spend speaking about me I use for teaching these general subjects, without detriment to my shiurim", answered Rav Hildesheimer.

PURIM

Hashem’s name isn’t mentioned in all of Megilahs Esther. Chazal tell us that every time the word ‘Hamelech’ is mentioned it refers to the king of all kings- Hashem.
When one says a story of ‘the rebbe’ or ‘the rosh yeshiva’, he can mean a few different people- it depends on who his rebbe/ rosh yeshiva is, who he’s talking to or the context of the conversation. But if there is a central rebbe/ rosh yeshiva that everyone looks up to and everyone recognizes, then when you mention ‘the rebbe/rosh yeshiva’ it can be assumed that you’re referring to him.
Dovid Hamelech praises Hashem for לְעֹשֵׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ– He alone performs great wonders. Why is it a praise that he does so himself? Isn’t that obvious, if it’s truly wondrous, then it came from Hashem himself. The Yosef Lekach on Megilas Esther explains; Hashem does wondrous things that only he himself knows that their truly wondrous. We live our everyday life not realizing that everything that’s going on around us is being orchestrated by Hashem, for our benefit. The miracle of Purim is when we saw this crystal clear. We saw and lived through events that made no sense and even seemed horrific. A Jewish girl was taken against her will, to be Queen, yet no one knew that she was Jewish. Imagine how the Jews felt, they have one of their own living in the palace and yet she cannot do anything to benefit them- for no one knows she’s Jewish. All this and many other circumstances were all part of the divine plan to wondrously save Klal Yisroel. לְעֹשֵׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ -Only Hashem knows how truly wondrous he runs the world.
Purim we saw that everything in this world is run by Hashem. That even the mightiest human king cannot stand in the way of Hashem’s daily wonders. When we read the megilah we come to the realization that every Hamelech is indeed Hashem.

For Parshas Zachor go here.

Mazel Tov to Babbi, Uncle Yossi and Yisroel Dov on the birth of a baby boy!