Sunday, August 8, 2010
Forgetting Hashem
8:35 AM | 
Posted by
Rabbi Chaim Coffman |
By Rav Moshe Sternbuch
ABOMINATIONS IN YERUSHALAYIM
Guard yourself lest you forget the Almighty… (Devorim 8:11).
The entire world trembles as every passing day brings Iran closer to nuclear capability. However, Torah-true Jews do not have the slightest fears regarding Iran. We know that without Hashem’s consent, they cannot lift a finger against us.
What are we worried about? The posuk warns us that what we must fear the most is the possibility that we may forget the Almighty. If this happens, then we really have something to fear.
The Smag writes that forgetting Hashem is a Torah prohibition. How do we make sure we avoid this transgression? If Divine honor is being trampled on, we must take action to protect it. Otherwise, we have forgotten the Almighty.
The posuk in Parshas Ha'azinu writes that to’eivos, abominations, yach’isuhu, arouse the anger of the Almighty. Rashi explains that this refers to the abominations of same-gender marriages. There is no other transgression that Hashem considers as much of an affront to His honor, and it therefore elicits such a harsh Divine response.
On the 18th of Av, in the holy city of Yerushalayim, there was a parade of those who are guilty of this very abominable act. We can only imagine the level of Divine anger that was stirred up by this event. What can Jews in Israel and around the world do to counter the spiritual damage that took place and to save our entire nation from the great catastrophe that this could cause?
THE DANGER OF KEEPING QUIET
There are pesukim in Yechezkel that warn of the great retribution that will come about if there are such abominations in Yerushalayim: the entire population would be killed. At the time of these warnings, the Jewish people did not listen, and eventually Divine patience ran out and a decree was handed down for all of the transgressors to be killed.
The Gemara in Maseches Shabbos (55a) states that this instance was the only time in the history of Klal Yisroel that Hashem rescinded a positive decree. These abominations that took place during the times of Yechezkel were similar to the acts of those who marched in Yerushalayim on the 18th of Av.
At that time, Hashem made a gezeirah to destroy all of the resha’im, but to put a tuf on the heads of the tzaddikim. The Soton went to Hashem and pointed out that the tzaddikim didn’t protest all of these abominations. Hashem replied that even if they had said something, it would not have helped. The Soton continued his accusation and said that although this may be true, the tzaddikim did not know that, so they should have taken action.
Hashem did not argue with this claim of the Soton, and responded by rescinding His decree to protect the tzaddikim from being killed along with the resha’im in this gezeirah of destruction. In no other case in history did Hashem rescind a positive decree. History tends to repeat itself, and if we keep quiet, we may find ourselves in a similar situation.
AN OBLIGATION TO PROTEST
At Har Sinai, the malachim told Hashem not to give us the Torah, for we were destined to violate it. While their prediction was accurate, Klal Yisroel replied to the malachim that they accepted arvus, i.e., responsibility for the sins of all future Jews, and it was under these conditions that Hashem agreed to give us the Torah. Since we have accepted responsibility, even though we are not actively marching in this parade, we are responsible for the actions of those who are.
Tosafos in Maseches Shavous writes that if a talmid chochom is quiet and does not give evidence that he knows, it is as if he did the act himself. So, too, if we sit by quietly while an abomination happens, we will be held accountable for it as if we had done it ourselves. We must do what we can to stop future events.
Other Torah luminaries agreed with the importance of protesting this abominable display. When Rav Yosef Shalom Elyashiv was asked whether Jews should attend the protest, he replied, "The Torah says that when abominations take place, one must make a protest. What can I add to the words of the Torah?”
FIGHTING AMALEIK
The war against Amaleik continues in every generation. Amaleik completely denied the existence of Hashem and laughed at Him. They took the milah of Jews and threw them to the Heavens, implying that that is where this mitzvah belongs.
Rav Chaim Brisker said that the Rambam writes that the mitzvah of destroying Amaleik is to destroy the zeicher of Amaleik, not just the seed of Amaleik. Anything that has to do with Amaleik is included in this prohibition. The animals who are parading today are not only zeicher Almaleik. They are Amaleik.
Chazal tell us that Amaleik comes when Klal Yisroel is weak in Torah learning. Targum Yonason says that this is what Eisav had in mind when he said that he would kill Yaakov when Yitzchok died. It was because Yaakov would not be learning Torah then. Even if Yaakov would be learning, he could not be learning b’iyun. Under such circumstances, he was vulnerable.
The Torah states that if we allow abominations, the Shechinah will leave us. Women also have to strengthen themselves to prevent the strengthening of Amaleik. Inappropriate clothing fuels the power of Amaleik. Every Jew has to look into his or her own life and try to eliminate what they are doing that might have had a part in bringing this abominable parade to Yerushalayim.
PROFANING YERUSHALAYIM
During the time of the Vilna Gaon, there lived a famous righteous convert whose name was Avrohom ben Avrohom. He was from a distinguished family of religious non-Jews, and they were appalled by his decision to convert to Judaism. For his betrayal to the faith, he was sentenced to be burned alive.
Right before the ger tzedek was about to be killed, the goyim said that if he would make the smallest sign of agreement with the religion of the notzrim, they would release him. The ger tzedek replied that he was not willing to engage in even the smallest act of agreement, and Avrohom ben Avrohom died a death of complete kiddush Hashem. The Vilna Gaon commented that, at that moment, the power of the Soton was weakened.
On the other hand, when great chillul Hashem takes place, the power of the Soton is strengthened. This is what happened on the 18th of Av when this abominable parade took place in the holy city. The Yerushalayim of 4 p.m. on the 18th of Av was not the same Yerushalayim as that of 8 p.m., after it was profaned by the parade.
In our days, we are suffering through a bitter golus, and the pain of the Shechinah is great. Some rabbonim said that we should not protest the parade because it will cause people to speak about things that are an abomination. While this sounds logical, remaining silent actually makes these issues even worse.
From the story of the ger tzedek, we see that the mere presence of these people here in the holy city strengthens the forces of impurity in Yerushalayim. The entire city is threatened by this. If we sit back silently, these forces will quietly grow stronger and stronger.
BIRTHPAINS OF MOSHIACH
Rav Yochanan, who experienced the death of ten of his children, said he could not withstand the pain of chevlei Moshiach. These words are extremely difficult to understand. What could be worse than having ten children die?
Rav Elya Lopian, in the name of Rav Simcha Zissel, explains that Rav Yochanan was afraid that he would not be able to stand the nisyonos of the End of Days.
Having such an abominable parade marching through the streets of Yerushalayim is surely included in the events that Rav Yochanan feared.
On the 18th of Av, the Creator of the Universe was disgraced in His holy palace. By protesting, we show that we also share in His pain. Whatever we can do, we are responsible to do.
One tumah brings another tumah. If we sit by silently and let this happen, then it will get worse and worse. We must do what we can to stop these types of events.
This year's parade was much larger than last year's parade. Next year, they are planning an even bigger parade. They want to bring people from all over the world to flaunt their abominations.
The Torah warns us about forgetting Hashem, and, as mentioned above, one of the greatest expressions of ignoring Hashem is standing by quietly while Divine honor is trampled upon. Every Jew, both inside and outside of Israel, should try and feel the great pain that the Shechinah suffered from this abomination that took place in Yerushlayim, and try and do teshuvah for the transgression that may have helped bring it about. In this way, we will merit to see the great revelation of Divine honor soon.
ABOMINATIONS IN YERUSHALAYIM
Guard yourself lest you forget the Almighty… (Devorim 8:11).
The entire world trembles as every passing day brings Iran closer to nuclear capability. However, Torah-true Jews do not have the slightest fears regarding Iran. We know that without Hashem’s consent, they cannot lift a finger against us.
What are we worried about? The posuk warns us that what we must fear the most is the possibility that we may forget the Almighty. If this happens, then we really have something to fear.
The Smag writes that forgetting Hashem is a Torah prohibition. How do we make sure we avoid this transgression? If Divine honor is being trampled on, we must take action to protect it. Otherwise, we have forgotten the Almighty.
The posuk in Parshas Ha'azinu writes that to’eivos, abominations, yach’isuhu, arouse the anger of the Almighty. Rashi explains that this refers to the abominations of same-gender marriages. There is no other transgression that Hashem considers as much of an affront to His honor, and it therefore elicits such a harsh Divine response.
On the 18th of Av, in the holy city of Yerushalayim, there was a parade of those who are guilty of this very abominable act. We can only imagine the level of Divine anger that was stirred up by this event. What can Jews in Israel and around the world do to counter the spiritual damage that took place and to save our entire nation from the great catastrophe that this could cause?
THE DANGER OF KEEPING QUIET
There are pesukim in Yechezkel that warn of the great retribution that will come about if there are such abominations in Yerushalayim: the entire population would be killed. At the time of these warnings, the Jewish people did not listen, and eventually Divine patience ran out and a decree was handed down for all of the transgressors to be killed.
The Gemara in Maseches Shabbos (55a) states that this instance was the only time in the history of Klal Yisroel that Hashem rescinded a positive decree. These abominations that took place during the times of Yechezkel were similar to the acts of those who marched in Yerushalayim on the 18th of Av.
At that time, Hashem made a gezeirah to destroy all of the resha’im, but to put a tuf on the heads of the tzaddikim. The Soton went to Hashem and pointed out that the tzaddikim didn’t protest all of these abominations. Hashem replied that even if they had said something, it would not have helped. The Soton continued his accusation and said that although this may be true, the tzaddikim did not know that, so they should have taken action.
Hashem did not argue with this claim of the Soton, and responded by rescinding His decree to protect the tzaddikim from being killed along with the resha’im in this gezeirah of destruction. In no other case in history did Hashem rescind a positive decree. History tends to repeat itself, and if we keep quiet, we may find ourselves in a similar situation.
AN OBLIGATION TO PROTEST
At Har Sinai, the malachim told Hashem not to give us the Torah, for we were destined to violate it. While their prediction was accurate, Klal Yisroel replied to the malachim that they accepted arvus, i.e., responsibility for the sins of all future Jews, and it was under these conditions that Hashem agreed to give us the Torah. Since we have accepted responsibility, even though we are not actively marching in this parade, we are responsible for the actions of those who are.
Tosafos in Maseches Shavous writes that if a talmid chochom is quiet and does not give evidence that he knows, it is as if he did the act himself. So, too, if we sit by quietly while an abomination happens, we will be held accountable for it as if we had done it ourselves. We must do what we can to stop future events.
Other Torah luminaries agreed with the importance of protesting this abominable display. When Rav Yosef Shalom Elyashiv was asked whether Jews should attend the protest, he replied, "The Torah says that when abominations take place, one must make a protest. What can I add to the words of the Torah?”
FIGHTING AMALEIK
The war against Amaleik continues in every generation. Amaleik completely denied the existence of Hashem and laughed at Him. They took the milah of Jews and threw them to the Heavens, implying that that is where this mitzvah belongs.
Rav Chaim Brisker said that the Rambam writes that the mitzvah of destroying Amaleik is to destroy the zeicher of Amaleik, not just the seed of Amaleik. Anything that has to do with Amaleik is included in this prohibition. The animals who are parading today are not only zeicher Almaleik. They are Amaleik.
Chazal tell us that Amaleik comes when Klal Yisroel is weak in Torah learning. Targum Yonason says that this is what Eisav had in mind when he said that he would kill Yaakov when Yitzchok died. It was because Yaakov would not be learning Torah then. Even if Yaakov would be learning, he could not be learning b’iyun. Under such circumstances, he was vulnerable.
The Torah states that if we allow abominations, the Shechinah will leave us. Women also have to strengthen themselves to prevent the strengthening of Amaleik. Inappropriate clothing fuels the power of Amaleik. Every Jew has to look into his or her own life and try to eliminate what they are doing that might have had a part in bringing this abominable parade to Yerushalayim.
PROFANING YERUSHALAYIM
During the time of the Vilna Gaon, there lived a famous righteous convert whose name was Avrohom ben Avrohom. He was from a distinguished family of religious non-Jews, and they were appalled by his decision to convert to Judaism. For his betrayal to the faith, he was sentenced to be burned alive.
Right before the ger tzedek was about to be killed, the goyim said that if he would make the smallest sign of agreement with the religion of the notzrim, they would release him. The ger tzedek replied that he was not willing to engage in even the smallest act of agreement, and Avrohom ben Avrohom died a death of complete kiddush Hashem. The Vilna Gaon commented that, at that moment, the power of the Soton was weakened.
On the other hand, when great chillul Hashem takes place, the power of the Soton is strengthened. This is what happened on the 18th of Av when this abominable parade took place in the holy city. The Yerushalayim of 4 p.m. on the 18th of Av was not the same Yerushalayim as that of 8 p.m., after it was profaned by the parade.
In our days, we are suffering through a bitter golus, and the pain of the Shechinah is great. Some rabbonim said that we should not protest the parade because it will cause people to speak about things that are an abomination. While this sounds logical, remaining silent actually makes these issues even worse.
From the story of the ger tzedek, we see that the mere presence of these people here in the holy city strengthens the forces of impurity in Yerushalayim. The entire city is threatened by this. If we sit back silently, these forces will quietly grow stronger and stronger.
BIRTHPAINS OF MOSHIACH
Rav Yochanan, who experienced the death of ten of his children, said he could not withstand the pain of chevlei Moshiach. These words are extremely difficult to understand. What could be worse than having ten children die?
Rav Elya Lopian, in the name of Rav Simcha Zissel, explains that Rav Yochanan was afraid that he would not be able to stand the nisyonos of the End of Days.
Having such an abominable parade marching through the streets of Yerushalayim is surely included in the events that Rav Yochanan feared.
On the 18th of Av, the Creator of the Universe was disgraced in His holy palace. By protesting, we show that we also share in His pain. Whatever we can do, we are responsible to do.
One tumah brings another tumah. If we sit by silently and let this happen, then it will get worse and worse. We must do what we can to stop these types of events.
This year's parade was much larger than last year's parade. Next year, they are planning an even bigger parade. They want to bring people from all over the world to flaunt their abominations.
The Torah warns us about forgetting Hashem, and, as mentioned above, one of the greatest expressions of ignoring Hashem is standing by quietly while Divine honor is trampled upon. Every Jew, both inside and outside of Israel, should try and feel the great pain that the Shechinah suffered from this abomination that took place in Yerushlayim, and try and do teshuvah for the transgression that may have helped bring it about. In this way, we will merit to see the great revelation of Divine honor soon.
Sunday, July 25, 2010
Jurisprudence
By Rav Moshe Sternbuch
PRIORITIZING
"Do not show favor in judgment, listen carefully to small and large cases, do not be afraid of anyone, for mishpot is in the jurisdiction of Elokim..."
Sefer Devorim starts off by describing the type of judicial system that we should establish. After listing a number of requirements, the Torah substantiates its requirements by writing that mishpot is in the jurisdiction of Elokim. What is the deeper meaning of this idea?
Moshe Rabbeinu is instructed to set up these courts, and to find judges who can decide cases between one Jew and another. On the surface, it might appear as though this mitzvah pales in comparison to Shabbos, kashrus, and other such Torah commandments that govern man's direct relationship with his Creator. These are the areas that would seem to deserve much more focus and attention.
For this reason, the Torah states the direct association between mishpot and Elokim. In connecting judicial law to His Divine name, the Torah is saying that someone who downplays the mitzvos involving interpersonal relationships should recognize that his actions are an affront to Elokim. This is why the neviim (prophets) repeatedly warned the Jewish people to make sure that they were not lax regarding this category of mitzvos.
UNPAID DEBTS
There is also a more hidden aspect to this association: On occasion, a person might come to bais din thinking that he has an open and shut case, one hundred percent sure that he will be victorious. Yet, when the p'sak is issued, it is actually his opponent who is rendered the victor. How can he come to terms with what seems to be a clear perversion of justice?
The Zohar explains that this is the deeper connection between mishpot and Elokim. At times, there are debts that need to be repaid from other gilgulim, i.e., previous occasions that we lived in this world. Through some minor financial losses in this world, Elokim makes sure that a person can go into the next world free of previous debts.
Every Jew who experiences seemingly undeserved suffering in this world should keep the above concept in mind. Nothing in this world is for naught. Any travails that a person experiences during his lifetimes lessen the necessity for punishment in the next world.
Rav Sternbuch remembers seeing Rav Mordechai Pogramansky during the last days of his life. Although Rav Pogramansky was stricken with stomach cancer, was already blind, and suffered from unbearable pain, he did not complain at all. On the contrary, he pleaded with Hashem that He should allow him to pay off all of his debts in this world and come to the next world clean.
Rav Pogramansky's actions are certainly an extremely high level and far beyond the reach of most Jews in this generation. Yet, there is an important message in his words, even for us today. All of Hashem's actions are just, and if we can swallow what He sends us, we will definitely be remunerated with acceptance in the next world.
IN THE SHADOWS OF CHURBAN HABAYIS
Perhaps the greatest punishment that the Jewish people have received as a nation was the destruction of both the first and second Botei Mikdosh. On Tisha B'Av, we spend the entire day recognizing this tragedy. Yet, our mourning goes far beyond that: Tisha B'Av is also the day to remember all of the many tragedies that Klal Yisroel has experienced throughout history.
The Medrash describes Tisha B'Av as a day of mourning and as a mo'ed, a festival. We can understand why Tisha B'Av is viewed as a sad day, given all of the travails we suffered on that day, but what about Tisha B'Av classifies it as a festival?
When the Bais Hamikdosh stood, Divine judgment was much stronger. Since we were able to witness constant miracles there, any doubt in emunah was considered a major breach in our relationship with Hashem. Transgressions during this time quite seriously aroused His anger, and the attribute of din was very prominent.
After the destruction of the Bais Hamikdosh, the full extent of the Shechinah's Presence is no longer felt. Because of this, Divine retribution is much less harsh. While His face is hidden, Hashem expects much less of us.
For this very reason, Tisha B'Av is also considered to be a festival. In today's world, where the Shechinah is almost completely veiled, any mitzvah we perform is considered a major accomplishment. Even the smallest act is looked upon as something extraordinary.
On the other hand, because there is so much impurity in the world, our transgressions are viewed as less serious. What once required many fasts and other forms of abstention to gain atonement can now be achieved with relative ease. The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.
As we approach the coming of Moshiach, we can strengthen ourselves by keeping the dual nature of this time in mind. We should never let the craziness of the world around us pull us into the abyss of modern day society. Our lowly state should not be a cause for depression. Rather, we should use it to lift ourselves up and empower ourselves to strive forward during this final chapter of Jewish history.
PRIORITIZING
"Do not show favor in judgment, listen carefully to small and large cases, do not be afraid of anyone, for mishpot is in the jurisdiction of Elokim..."
Sefer Devorim starts off by describing the type of judicial system that we should establish. After listing a number of requirements, the Torah substantiates its requirements by writing that mishpot is in the jurisdiction of Elokim. What is the deeper meaning of this idea?
Moshe Rabbeinu is instructed to set up these courts, and to find judges who can decide cases between one Jew and another. On the surface, it might appear as though this mitzvah pales in comparison to Shabbos, kashrus, and other such Torah commandments that govern man's direct relationship with his Creator. These are the areas that would seem to deserve much more focus and attention.
For this reason, the Torah states the direct association between mishpot and Elokim. In connecting judicial law to His Divine name, the Torah is saying that someone who downplays the mitzvos involving interpersonal relationships should recognize that his actions are an affront to Elokim. This is why the neviim (prophets) repeatedly warned the Jewish people to make sure that they were not lax regarding this category of mitzvos.
UNPAID DEBTS
There is also a more hidden aspect to this association: On occasion, a person might come to bais din thinking that he has an open and shut case, one hundred percent sure that he will be victorious. Yet, when the p'sak is issued, it is actually his opponent who is rendered the victor. How can he come to terms with what seems to be a clear perversion of justice?
The Zohar explains that this is the deeper connection between mishpot and Elokim. At times, there are debts that need to be repaid from other gilgulim, i.e., previous occasions that we lived in this world. Through some minor financial losses in this world, Elokim makes sure that a person can go into the next world free of previous debts.
Every Jew who experiences seemingly undeserved suffering in this world should keep the above concept in mind. Nothing in this world is for naught. Any travails that a person experiences during his lifetimes lessen the necessity for punishment in the next world.
Rav Sternbuch remembers seeing Rav Mordechai Pogramansky during the last days of his life. Although Rav Pogramansky was stricken with stomach cancer, was already blind, and suffered from unbearable pain, he did not complain at all. On the contrary, he pleaded with Hashem that He should allow him to pay off all of his debts in this world and come to the next world clean.
Rav Pogramansky's actions are certainly an extremely high level and far beyond the reach of most Jews in this generation. Yet, there is an important message in his words, even for us today. All of Hashem's actions are just, and if we can swallow what He sends us, we will definitely be remunerated with acceptance in the next world.
IN THE SHADOWS OF CHURBAN HABAYIS
Perhaps the greatest punishment that the Jewish people have received as a nation was the destruction of both the first and second Botei Mikdosh. On Tisha B'Av, we spend the entire day recognizing this tragedy. Yet, our mourning goes far beyond that: Tisha B'Av is also the day to remember all of the many tragedies that Klal Yisroel has experienced throughout history.
The Medrash describes Tisha B'Av as a day of mourning and as a mo'ed, a festival. We can understand why Tisha B'Av is viewed as a sad day, given all of the travails we suffered on that day, but what about Tisha B'Av classifies it as a festival?
When the Bais Hamikdosh stood, Divine judgment was much stronger. Since we were able to witness constant miracles there, any doubt in emunah was considered a major breach in our relationship with Hashem. Transgressions during this time quite seriously aroused His anger, and the attribute of din was very prominent.
After the destruction of the Bais Hamikdosh, the full extent of the Shechinah's Presence is no longer felt. Because of this, Divine retribution is much less harsh. While His face is hidden, Hashem expects much less of us.
For this very reason, Tisha B'Av is also considered to be a festival. In today's world, where the Shechinah is almost completely veiled, any mitzvah we perform is considered a major accomplishment. Even the smallest act is looked upon as something extraordinary.
On the other hand, because there is so much impurity in the world, our transgressions are viewed as less serious. What once required many fasts and other forms of abstention to gain atonement can now be achieved with relative ease. The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.
As we approach the coming of Moshiach, we can strengthen ourselves by keeping the dual nature of this time in mind. We should never let the craziness of the world around us pull us into the abyss of modern day society. Our lowly state should not be a cause for depression. Rather, we should use it to lift ourselves up and empower ourselves to strive forward during this final chapter of Jewish history.
War Tactics: Fighting Midyan Teaches Us How to Wage Modern Day Battles
By Rav Moshe Sternbuch
Disguised Plans
In the parsha of the war with Midyan, we find a most unusual situation. Bilam, who was a Midyanite, advised Moav to send women to entice the Jewish people toward immorality,, and many of the men of Klal Yisrael were unable to stand up to his test. One would expect that the Moavites, who were the ones who committed this transgression, would be punished severely.
Instead of waging war with Moav, the Torah commands Klal Yisrael to destroy the nation of Midyan – men, women, and children. Only the females who were too young to engage in immorality were spared from punishment. Why did Midyan receive this harsh punishment, while Moav did not receive nearly anything as serious?
Bilam, who advised Moav to cause the Jewish people to sin, was the mastermind of the nation of Midyan. Instead of using his brilliance to better his people, he put all his effort into trying to destroy Klal Yisrael. As the ruler of Midyan, Bilam’s actions were representative of his whole nation, so they, too, were punished for their leader’s sins.
While Moav committed the actual transgression, Midyan’s actions were, in some respects, worse. By hiding themselves behind the mask of Moav, Midyan made themselves look clean. These are the most dangerous types of enemies, for without careful scrutiny, they cannot be recognized.
Such hidden enemies pose a great threat for innocent Jews who are not sufficiently cunning to uncover the real motivations behind these people’s actions. Before a person realizes what happened, he can get pulled in by seemingly pure intentions, until the victim’s spiritual life has been completely ruined. It is for this reason that Hashem commanded us to completely annihilate the nation of Midyan.
Wearing Tefillin
How does one fight such a cleverly disguised opponent? Since this was a spiritual battle, Hashem commanded Moshe Rabbeinu to find tzaddikim to wage war with Midyan. Otherwise, there would be a claim against the soldiers that since they themselves were not spiritually strong, how could they consider engaging in such a battle?
The Medrash in Ssir Hashirim (4:5) states that Moshe Rabbeinu was told to look for tzadikkim who always put on their arm tefillin before the head tefillin. Seemingly, there are many other mitzvos with much greater merit. Why was this particular one chosen as the litmus test for selecting appropriate soldiers?
Tefillin on the arm represent a person’s actions, while those on the head symbolize his thoughts and levels of comprehension. Some people’s deeds are limited by their level of understanding, and they cannot act if they do not have a complete grasp of a situation. Since the Torah is infinitely deep and it is impossible to arrive at a complete understanding, such individuals are severely handicapped in how much they can accomplish.
While tzaddikim also strive for a deep understand, they act even when they have not achieved total comprehension. They faithfully perform Hashem’s commandments even if they remain with unanswered questions. This was the level of the Jewish people at Har Sinai, when they said, “Na’aseh venishmah” – we will first do and only afterward will we fathom the depths of the commandments.
Putting on one’s head tefillin before that of the hand symbolizes the exalted level of “na’aseh venishmah.” When a tzaddik dons his arm tefillin before the head tefillin, he shows that his actions come first and they will not be interrupted because of intellectual disturbances. A simple action becomes a sign of deep commitment to one’s Creator.
In the war with Midyan, Klal Yisrael was commanded to kill nearly the entire nation, each of the men, women and children. The human mind cannot readily comprehend why innocent children have to be slaughtered because of the actions of their parents. Such thinking could cause one to hesitate in fulfillment of the Divine command.
Hashem wanted to completely uproot any trace of the evil that was so deeply rooted in the nation of Midyan. This is why He instructed us to wipe out every single one of them, barring very young females. Only a tzaddik who was not bothered by the outwardly moral and intellectual dilemma of such instructions could properly fulfill such a commandment.
Purging Evil
“As high as the heavens are from the earth, so too, is the distance between human comprehension and Divine wisdom.” Hashem recognizes the true most depths of every situation, including any evil inherent within it. For this reason, He ordered the complete destruction of Midyan and did not give this command in the fight against Sichon and Og.
In this light, we can understand the deeper meaning of that which the Torah instructs in this parsha regarding the mitzvah of hecsher keilim, removing non-kosher taste from utensils by boiling or firing them. The elements of issur (forbiddeness) within these items are invisible. We might not even know that they were there at all had the Torah not revealed this spiritual reality to us.
After committing such transgression of immortality intermingled with the nation of Moav, it is inconceivable that no trace of impurity would remain. Only a deep-rooted spiritual purge is capable of removing the traces of evil left behind. The Torah symbolizes this need by including the mitzvah of hagalas kelim in the parsha.
Hakoras HaTov
Moshe Rabbeinu sent PInchos to lead the battle against Midyan. Why didn’t he take on the responsibility himself? The Medrash explains that since Moshe Rabbeinu grew up in Midyan, he was afraid that his sense of gratitude would cause him to be merciful to his enemy.
Pinchos, on the other hand, had no previous connections to Midyan. By killing Zimri and Cozbi, he already proved himself worthy of fighting the battle against Midyan without taking any other factors into account. Moshe Rabbeinu was sure that he would wage this war with all of his heart.
Moshe Rabbeinu’s behavior proves his elevated level of spiritual sensitivity. He stepped down from his position of leadership fearing that he was incapable of complying one hundred percent with Hashem’s command. His decision showed that he was completely lesheim Shomayim in everything that he did.
Although this battle ended with Midyan’s defeat, the Jewish people continue to fight people who hide their true intentions. At times, they can be found within our own camp, and if we are not careful, we will be drawn in by their seemingly good intentions and follow in their ways. It takes great cunning and spiritual sensitivity to recognize who these dangerous people are and to determine how we can come out victorious in this battle without compromising our own spiritual growth.
Disguised Plans
In the parsha of the war with Midyan, we find a most unusual situation. Bilam, who was a Midyanite, advised Moav to send women to entice the Jewish people toward immorality,, and many of the men of Klal Yisrael were unable to stand up to his test. One would expect that the Moavites, who were the ones who committed this transgression, would be punished severely.
Instead of waging war with Moav, the Torah commands Klal Yisrael to destroy the nation of Midyan – men, women, and children. Only the females who were too young to engage in immorality were spared from punishment. Why did Midyan receive this harsh punishment, while Moav did not receive nearly anything as serious?
Bilam, who advised Moav to cause the Jewish people to sin, was the mastermind of the nation of Midyan. Instead of using his brilliance to better his people, he put all his effort into trying to destroy Klal Yisrael. As the ruler of Midyan, Bilam’s actions were representative of his whole nation, so they, too, were punished for their leader’s sins.
While Moav committed the actual transgression, Midyan’s actions were, in some respects, worse. By hiding themselves behind the mask of Moav, Midyan made themselves look clean. These are the most dangerous types of enemies, for without careful scrutiny, they cannot be recognized.
Such hidden enemies pose a great threat for innocent Jews who are not sufficiently cunning to uncover the real motivations behind these people’s actions. Before a person realizes what happened, he can get pulled in by seemingly pure intentions, until the victim’s spiritual life has been completely ruined. It is for this reason that Hashem commanded us to completely annihilate the nation of Midyan.
Wearing Tefillin
How does one fight such a cleverly disguised opponent? Since this was a spiritual battle, Hashem commanded Moshe Rabbeinu to find tzaddikim to wage war with Midyan. Otherwise, there would be a claim against the soldiers that since they themselves were not spiritually strong, how could they consider engaging in such a battle?
The Medrash in Ssir Hashirim (4:5) states that Moshe Rabbeinu was told to look for tzadikkim who always put on their arm tefillin before the head tefillin. Seemingly, there are many other mitzvos with much greater merit. Why was this particular one chosen as the litmus test for selecting appropriate soldiers?
Tefillin on the arm represent a person’s actions, while those on the head symbolize his thoughts and levels of comprehension. Some people’s deeds are limited by their level of understanding, and they cannot act if they do not have a complete grasp of a situation. Since the Torah is infinitely deep and it is impossible to arrive at a complete understanding, such individuals are severely handicapped in how much they can accomplish.
While tzaddikim also strive for a deep understand, they act even when they have not achieved total comprehension. They faithfully perform Hashem’s commandments even if they remain with unanswered questions. This was the level of the Jewish people at Har Sinai, when they said, “Na’aseh venishmah” – we will first do and only afterward will we fathom the depths of the commandments.
Putting on one’s head tefillin before that of the hand symbolizes the exalted level of “na’aseh venishmah.” When a tzaddik dons his arm tefillin before the head tefillin, he shows that his actions come first and they will not be interrupted because of intellectual disturbances. A simple action becomes a sign of deep commitment to one’s Creator.
In the war with Midyan, Klal Yisrael was commanded to kill nearly the entire nation, each of the men, women and children. The human mind cannot readily comprehend why innocent children have to be slaughtered because of the actions of their parents. Such thinking could cause one to hesitate in fulfillment of the Divine command.
Hashem wanted to completely uproot any trace of the evil that was so deeply rooted in the nation of Midyan. This is why He instructed us to wipe out every single one of them, barring very young females. Only a tzaddik who was not bothered by the outwardly moral and intellectual dilemma of such instructions could properly fulfill such a commandment.
Purging Evil
“As high as the heavens are from the earth, so too, is the distance between human comprehension and Divine wisdom.” Hashem recognizes the true most depths of every situation, including any evil inherent within it. For this reason, He ordered the complete destruction of Midyan and did not give this command in the fight against Sichon and Og.
In this light, we can understand the deeper meaning of that which the Torah instructs in this parsha regarding the mitzvah of hecsher keilim, removing non-kosher taste from utensils by boiling or firing them. The elements of issur (forbiddeness) within these items are invisible. We might not even know that they were there at all had the Torah not revealed this spiritual reality to us.
After committing such transgression of immortality intermingled with the nation of Moav, it is inconceivable that no trace of impurity would remain. Only a deep-rooted spiritual purge is capable of removing the traces of evil left behind. The Torah symbolizes this need by including the mitzvah of hagalas kelim in the parsha.
Hakoras HaTov
Moshe Rabbeinu sent PInchos to lead the battle against Midyan. Why didn’t he take on the responsibility himself? The Medrash explains that since Moshe Rabbeinu grew up in Midyan, he was afraid that his sense of gratitude would cause him to be merciful to his enemy.
Pinchos, on the other hand, had no previous connections to Midyan. By killing Zimri and Cozbi, he already proved himself worthy of fighting the battle against Midyan without taking any other factors into account. Moshe Rabbeinu was sure that he would wage this war with all of his heart.
Moshe Rabbeinu’s behavior proves his elevated level of spiritual sensitivity. He stepped down from his position of leadership fearing that he was incapable of complying one hundred percent with Hashem’s command. His decision showed that he was completely lesheim Shomayim in everything that he did.
Although this battle ended with Midyan’s defeat, the Jewish people continue to fight people who hide their true intentions. At times, they can be found within our own camp, and if we are not careful, we will be drawn in by their seemingly good intentions and follow in their ways. It takes great cunning and spiritual sensitivity to recognize who these dangerous people are and to determine how we can come out victorious in this battle without compromising our own spiritual growth.
Saturday, July 17, 2010
Deep Secrets: The Hidden Meaning of Klal Yisroel's Journey's Throught he Desert
By Rav Moshe Sternbuch
More than Meets the Eye
“These are the journeys of the Jewish people...” (Bamidbar 33:1)
At first glance, Parshas Masei appears to be on e of the most uneventful parshiyos of the whole Torah. Why does the Torah have to tell us about all of the journeys that the Jewish people made during their time in the midbar (desert)? Furthermore, what is the point of giving names to all of the places where they rested?
The Raavad (Ediyos 2:9) explains that when Moshiach comes, the Jewish people will not be taken straight into Eretz Yisrael. As the novi Yechezkel writes, “I will take them through the desert of the nations.” Rashi on that posuk says that this refers to Klal Yisroel’s travels through the desert when they left Mitzrayim. What is the deeper connection between these journeys and the time of Moshiach?
From Rashi we see that all of the difficulties that the Jewish people endured during their travels in the desert left a lasting effect on the world, which will only be fully recognized when Moshiach comes. As a result of all of our traveling in the desert, Klal Yisroel gained the ability to survive the long journey through the golus, which is comparable to a midbar. These journeys gave us the tools that we need to be successful in all of the difficult nisyonos (tests) that we face during these trying times.
All of the tribulations that we encounter today are, in fact, hinted to in the 42 journeys that the Jewish people made whilst in the desert. These 42 maasa’os also parallel the 42 letters of one of Hashem’s names. Is there a connection between these two remazim (hints)?
Everything that takes place in the world is Divinely orchestrated. This is what is hinted to by the number of journeys, which is equal to the numerical value of a Divine name. When Moshiach comes, the gates of wisdom will be opened up and we will merit to understand how every single tribulation that Klal Yisroel endured during our time in golus was with great Divine precision, and each one stemmed directly from Hashem.
Taking a Break
Parshas Masei lists each of the journeys of the Jewish people during their forty-year sojourn in the desert. Why, then, does the Torah also list the places where they rested? Seemingly, this has nothing to do with their travels...
During these forty years, the Jews were on their way to Eretz Yisroel. Since they were traveling for the sake of a mitzvah, the Torah considers them to be actively journeying even while they were taking a break. Resting in order to have the strength to complete a mitzvah is also called doing a mitzvah.
Internalizing the message of this parsha will help us view life differently. All of one’s time in this world is a journey to the next. In this light, everything that one does while here is preparation for his true dwelling in Olam Haba.
This is what Chazal meant when they said that talmidei chachomim do not have rest in this world. Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection. They are constantly on the move to their true destination in the World to Come.
A wealthy Jew once visited the Chofetz Chaim and was shocked to see the austere quarters that he resided in. When he asked the Chofetz Chaim where all of his furniture is, the Chofetz Chaim surprised him by posing the same question to him. When his visitor replied that he was traveling and could not take all his furniture with him, the Chofetz Chaim explained that he was also just passing through this world and did not want to load himself up either, as that might make his journey more difficult.
Talmidei Chachomim
“The desert will rejoice...” (Yeshayahu 35) What is the reason for this simcha? The Medrash on Parsha Masei explains that in the future, Midbar Sinai will be rewarded for hosting all of the Jewish people during their time in the desert.
The Medrash then takes this idea one step further: If the desert was rewarded so grandly for its involvement with the Jewish people, then a person who hosts a talmid chochom in his home will receive even greater compensation. We cannot even fathom the reward for this.
Why is hosting a talmid chochom such a great act? Having a great Torah scholar in one’s home elevates his entire residence. Hashem views it differently because of the talmid chochom who is residing there.
The places in the midbar where Klal Yisroel stayed were written in the Torah and thus publicized and recorded for all of eternity. So, too, someone who hosts a talmid chochom in his home turns it into an achsanya shel Torah, an encampment of Torah where the Shechinah swells. His residence gains universal acclaim and he will merit to see the fruits of his actions for all of eternity.
More than Meets the Eye
“These are the journeys of the Jewish people...” (Bamidbar 33:1)
At first glance, Parshas Masei appears to be on e of the most uneventful parshiyos of the whole Torah. Why does the Torah have to tell us about all of the journeys that the Jewish people made during their time in the midbar (desert)? Furthermore, what is the point of giving names to all of the places where they rested?
The Raavad (Ediyos 2:9) explains that when Moshiach comes, the Jewish people will not be taken straight into Eretz Yisrael. As the novi Yechezkel writes, “I will take them through the desert of the nations.” Rashi on that posuk says that this refers to Klal Yisroel’s travels through the desert when they left Mitzrayim. What is the deeper connection between these journeys and the time of Moshiach?
From Rashi we see that all of the difficulties that the Jewish people endured during their travels in the desert left a lasting effect on the world, which will only be fully recognized when Moshiach comes. As a result of all of our traveling in the desert, Klal Yisroel gained the ability to survive the long journey through the golus, which is comparable to a midbar. These journeys gave us the tools that we need to be successful in all of the difficult nisyonos (tests) that we face during these trying times.
All of the tribulations that we encounter today are, in fact, hinted to in the 42 journeys that the Jewish people made whilst in the desert. These 42 maasa’os also parallel the 42 letters of one of Hashem’s names. Is there a connection between these two remazim (hints)?
Everything that takes place in the world is Divinely orchestrated. This is what is hinted to by the number of journeys, which is equal to the numerical value of a Divine name. When Moshiach comes, the gates of wisdom will be opened up and we will merit to understand how every single tribulation that Klal Yisroel endured during our time in golus was with great Divine precision, and each one stemmed directly from Hashem.
Taking a Break
Parshas Masei lists each of the journeys of the Jewish people during their forty-year sojourn in the desert. Why, then, does the Torah also list the places where they rested? Seemingly, this has nothing to do with their travels...
During these forty years, the Jews were on their way to Eretz Yisroel. Since they were traveling for the sake of a mitzvah, the Torah considers them to be actively journeying even while they were taking a break. Resting in order to have the strength to complete a mitzvah is also called doing a mitzvah.
Internalizing the message of this parsha will help us view life differently. All of one’s time in this world is a journey to the next. In this light, everything that one does while here is preparation for his true dwelling in Olam Haba.
This is what Chazal meant when they said that talmidei chachomim do not have rest in this world. Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection. They are constantly on the move to their true destination in the World to Come.
A wealthy Jew once visited the Chofetz Chaim and was shocked to see the austere quarters that he resided in. When he asked the Chofetz Chaim where all of his furniture is, the Chofetz Chaim surprised him by posing the same question to him. When his visitor replied that he was traveling and could not take all his furniture with him, the Chofetz Chaim explained that he was also just passing through this world and did not want to load himself up either, as that might make his journey more difficult.
Talmidei Chachomim
“The desert will rejoice...” (Yeshayahu 35) What is the reason for this simcha? The Medrash on Parsha Masei explains that in the future, Midbar Sinai will be rewarded for hosting all of the Jewish people during their time in the desert.
The Medrash then takes this idea one step further: If the desert was rewarded so grandly for its involvement with the Jewish people, then a person who hosts a talmid chochom in his home will receive even greater compensation. We cannot even fathom the reward for this.
Why is hosting a talmid chochom such a great act? Having a great Torah scholar in one’s home elevates his entire residence. Hashem views it differently because of the talmid chochom who is residing there.
The places in the midbar where Klal Yisroel stayed were written in the Torah and thus publicized and recorded for all of eternity. So, too, someone who hosts a talmid chochom in his home turns it into an achsanya shel Torah, an encampment of Torah where the Shechinah swells. His residence gains universal acclaim and he will merit to see the fruits of his actions for all of eternity.
Thursday, July 8, 2010
The Art of Protest: Sanctifying Hashem’s name During the Darkest Times
By Rav Moshe Sternbuch
Sanctification and Desecration
Recently, a great chillul Hashem took place when a Supreme Court judge in Israel sentenced the parents of 43 Bais Yaakov girls to jail, because they wished to give their children a higher level of religious observance.
These parents countered what took place with a kiddush Hashem and did not stand by silently. Rather, they said Shema Yisrael, and accepted upon themselves to fight this decision at all costs. They stood by the p’sak of gedolei Torah, and were willing to go to jail rather than to give in to the coercion of the court system.
Parshas Pinchos teaches us how we should react in such situations. When we see a chillul Hashem, we cannot be quiet. Instead, we must look for ways in which we can sanctify His Name, as these parents so courageously did. Let us try and understand some of the finer points of kiddush Hashem as they are shown in Parshas Pinchos.
Pacts of Peace
Parshas Balak ends with ma’aseh Zimri, the dreadful turnaround of one of the leaders of the Jewish people from being a great tzaddik to desecrating Hashem’s Name through public immorality. Targum Yonason writes that those who witnessed this spectacle recited Krias Shema. This was their way of showing that they had no part in what was taking place, and that their dedication to the Almighty remained strong.
While saying Krias Shema was certainly a praiseworthy response to what was taking place, it was not enough. Such an abhorrent and open desecration of Hashem’s honor requires one to take up arms and try to bring it to an end at all costs. Pinchos was moser nefesh to do just that, and was miraculously successful in stopping it.
When such abhorrent events take place, the Almighty’s anger becomes inflamed, and in order to quiet His fury, drastic measures must be taken. This is exactly what was done by Pinchos in his act of killing Zimri. Since in so doing, he made peace between Hashem and Klal Yisrael, he was rewarded with bris shalom, a covenant of peace.
Just Reward
Pinchos received great reward for his act. Rashi says that Pinchos received his reward bedin, with the attribute of justice. What is the deeper meaning of reward which is given bedin?
Reward for mitzvos is completely spiritual. According to the letter of the law, it is impossible to receive compensation in this world. Only when a person completes his life and moves on to the next world will he be able to get payment.
However, at times, a person acts far beyond the call of duty. In these instances, he is no longer bound to the exact terms of payment; Hashem rewards him for his actions in this world and the next.
When Pinchos killed Zimri to defend the honor of Hashem, he acted in just such a way. This is what Rashi means that he received his reward bedin. Because he went out of his way in this world to safeguard the Torah and the Almighty’s honor, he was justified to receive compensation in this world as well.
Defending the Faith
In today’s society, there are numerous opportunities to stand up for Hashem’s honor. Anyone who is able to protect himself from the dangers of the internet, the media, and all of the other destructive forces that are rampant in the modern world is also a Pinchos. He will be rewarded accordingly in this world and the next.
The parents of the Bais Yaakov girls of Emmanuel are examples of this type of mesirus nefesh to defend the honor of Torah in our own times. When faced with the decision to not listen to gedolei Torah and to harm the education of their daughters or to be incarcerated, they valiantly chose the latter. They are a lesson to all of us regarding how far a Jew must go when Divine honor is at stake.
Every Jew should try to follow Pinchos’ example and try to sanctify Hashem’s Name whenever the chance arises. We are living during the period right before the coming of Moshiach, when the darkness is very great. During this time, the opportunities for kiddush Hashem are vast and varied.
Sanctification and Desecration
Recently, a great chillul Hashem took place when a Supreme Court judge in Israel sentenced the parents of 43 Bais Yaakov girls to jail, because they wished to give their children a higher level of religious observance.
These parents countered what took place with a kiddush Hashem and did not stand by silently. Rather, they said Shema Yisrael, and accepted upon themselves to fight this decision at all costs. They stood by the p’sak of gedolei Torah, and were willing to go to jail rather than to give in to the coercion of the court system.
Parshas Pinchos teaches us how we should react in such situations. When we see a chillul Hashem, we cannot be quiet. Instead, we must look for ways in which we can sanctify His Name, as these parents so courageously did. Let us try and understand some of the finer points of kiddush Hashem as they are shown in Parshas Pinchos.
Pacts of Peace
Parshas Balak ends with ma’aseh Zimri, the dreadful turnaround of one of the leaders of the Jewish people from being a great tzaddik to desecrating Hashem’s Name through public immorality. Targum Yonason writes that those who witnessed this spectacle recited Krias Shema. This was their way of showing that they had no part in what was taking place, and that their dedication to the Almighty remained strong.
While saying Krias Shema was certainly a praiseworthy response to what was taking place, it was not enough. Such an abhorrent and open desecration of Hashem’s honor requires one to take up arms and try to bring it to an end at all costs. Pinchos was moser nefesh to do just that, and was miraculously successful in stopping it.
When such abhorrent events take place, the Almighty’s anger becomes inflamed, and in order to quiet His fury, drastic measures must be taken. This is exactly what was done by Pinchos in his act of killing Zimri. Since in so doing, he made peace between Hashem and Klal Yisrael, he was rewarded with bris shalom, a covenant of peace.
Just Reward
Pinchos received great reward for his act. Rashi says that Pinchos received his reward bedin, with the attribute of justice. What is the deeper meaning of reward which is given bedin?
Reward for mitzvos is completely spiritual. According to the letter of the law, it is impossible to receive compensation in this world. Only when a person completes his life and moves on to the next world will he be able to get payment.
However, at times, a person acts far beyond the call of duty. In these instances, he is no longer bound to the exact terms of payment; Hashem rewards him for his actions in this world and the next.
When Pinchos killed Zimri to defend the honor of Hashem, he acted in just such a way. This is what Rashi means that he received his reward bedin. Because he went out of his way in this world to safeguard the Torah and the Almighty’s honor, he was justified to receive compensation in this world as well.
Defending the Faith
In today’s society, there are numerous opportunities to stand up for Hashem’s honor. Anyone who is able to protect himself from the dangers of the internet, the media, and all of the other destructive forces that are rampant in the modern world is also a Pinchos. He will be rewarded accordingly in this world and the next.
The parents of the Bais Yaakov girls of Emmanuel are examples of this type of mesirus nefesh to defend the honor of Torah in our own times. When faced with the decision to not listen to gedolei Torah and to harm the education of their daughters or to be incarcerated, they valiantly chose the latter. They are a lesson to all of us regarding how far a Jew must go when Divine honor is at stake.
Every Jew should try to follow Pinchos’ example and try to sanctify Hashem’s Name whenever the chance arises. We are living during the period right before the coming of Moshiach, when the darkness is very great. During this time, the opportunities for kiddush Hashem are vast and varied.
Friday, June 25, 2010
Reconciling Opposites: Parah Adumah Helps Us Understand the Current Situation in Eretz Yisrael
By Rav Moshe Sternbuch
Utilizing Arrogance
Parah adumah is the chok of the Torah, for it simultaneously purifies the impure and makes the pure impure. While even Shlomo Hamelech could not fathom the full depths of this seemingly contradictory functioning, this mitzvah alludes to very deep concepts that even we can appreciate.
In the application of the parah adumah we find more opposites. The parah (cow) was first burned and mixed with water, and then applied with the branches of a cedar tree (erez), hyssop (ezov) and scarlet (tolas). The cedar tree is the tallest of all plants and hints tot the attribute of gaavah, haughtiness, while hyssop and scarlet are from the smallest of shrubs and are reminiscent of anava, humility.
Arrogance is extremely harmful, and is generally considered to be one of the worst middos. However, in certain situations, there is a place for it, and it can be harnessed for the good. If used properly, it can help elevate a person to the highest levels.
When a person starts learning Torah, there is a massive amount of knowledge in front of him, but he knows almost nothing. Looking objectively at his own talents versus the challenges that lie ahead of him could cause him to drop the whole endeavor and give up. At this point a person is allowed to feel a certain amount of haughtiness, for this can act as an impetus to push him to be a gadol baTorah (a great Torah sage)
Once a person has acquired a certain amount of Torah knowledge and recognizes what it means to be a talmid chochom, he should try to reverse his feelings. At this point, he should work on humility and recognize how minuscule he is vis-à-vis his Creator and the rest of the Torah that lies in front of him. This attitude will give him ore siyata diShemaya (heavenly help) and help him achieve much higher levels of Torah understanding.
Using the above concepts, the Baal Shem Tov explained what is hinted to in the seemingly contradictory nature of parah adumah. Arrogance has the power to purify the impure at the beginning of their endeavor to become a talmid chochom. Overestimating one’s abilities will save a person from the feeling of despair that he will never achieve anything.
However, once a person has reached a level of understanding regarding what Torah is really meant to be – once he has attained some purity – then haughtiness becomes a dangerous attribute. At this point, the very same attribute that he initially used to elevate himself in his Torah learning – to purify the impure – can now cause him to become impure and to plummet to the lowest depths. He should try to swing to the opposite extreme and work on humility.
Danger or Protection
We can understand the seemingly contradictory nature of the parah adumah in another light. Chazal reveal that Torah can be a sam hachaim, an elixir of life, or a sam hamovess, a deadly poison. When a person recognizes that Torah is the word of Hashem, and he uses his learning to bring himself closer to his Creator, then Torah has life-giving qualities. Even someone who is currently considered impure, as a result of transgressions, can be elevated to the highest level.
However, if a person learns Torah as would any other wisdom, Torah becomes extremely dangerous. A person can use his knowledge to embarrass others and transgress in various ways. Even a tzaddik can become impure as a result of learning Torah with corrupt intentions.
Based on this, we can understand another difficult parsha of the Torah. Chazal tell us that when Ysiro offered Moshe Rabbeinu the chance to marry his daughter Tziporah, he made a stipulation that their first child should become a priest to idol worship. After Yisro gave up a life of idolatry, how could he request that his grandchildren follow the same path that he abandoned?
Yisro recognized the danger of learning Torah for the wrong reasons. He felt that one should first try and grasp the futility of all other paths. Once a person comes to the understanding that all other ways are wrong and that Torah is the way to properly live one’s life, then he could embark on learning Torah with the correct attitude without running the risk of it being a sam hamovess.
Although Ysaro was correct in his perception of learning Torah for the right reasons, his methodology was mistaken. First, a person must internalize “ain k’Elokeinu” – that there is no other power in the world aside from the Almighty – and only then can he grasp “mi k’Elokeinu,” the deeper understanding of his existence. A person who starts off his search for truth by trying to negate all of the mistaken ideologies that exist in the world might be drawn after them in the process and wind up actually more distanced from Torah.
Difficult Questions
People who follow Yisro’s ideology and have not completely internalized “ein k’Elokeinu” might ask, “Where was the Almighty during he Holocaust? How could He stand by silently during the slaughter of millions of Jews, including women, children and cripples?” These and other similar questions plague them and do not allow them to achieve complete emunah.
“His (the Almighty’s) thoughts are not ours,” His thoughts are not on the same plane as ours, and we cannot hope to fathom the depth of His intentions. We must realize that just as we cannot comprehend the parah adumah, we cannot achieve a complete understanding of Hashem’s ways in this world.
The Chofetz Chaim compares this to an out-of-town guest who comes to shul for Shabbos. He sees aliyos being handed out, and at first glance, he thinks it is random and concludes that there is no reasoning behind this allotment. Why is a simple person receiving an aliyah, while an esteemed rov is not honrored?
The Chofetz Chaim explains that the confused guest does not realize the broader spectrum of what is going on in that shul. Next week, the rov is making a bar mitzvah for his son and will receive an aliyah then. The simple person has not been called up to the Torah in the past six months and is therefore getting an aliyah this Shabbos.
So, too, explains the Chofetz Chaim, we are not in touch with the full gamut of what is taking place in this world. We see life through our narrow perspective, but in truth, the picture is much broader. Only by accustoming ourselves to recognize the limitation of our vision can we hope to come to terms with life as we see it.
Eretz Yisrael
In our days, we must also reconcile opposites and deal with difficult questions of emunah. Jews come to Eretz Yisrael to seek out a life of kdedusha vetaharah (holiness and purity), and to try to give their children the best possible chinuch (education) of how a Jew should live his life. They are willing to live simply in order to be able to serve Hashem in His home.
In the midst of this mesirus nefesh, they find that they are thwarted by the secular government in achieving their goals. Last week, forty-three parents from Moshav Emamanuel were thrown in jail because they desired a higher level of chinuch for their children. The secular court system justified this verdict, claiming that halacha and the words of gedolei Torah must bow in the face of their ruling.
In another incident, Rav Sternbuch was violently attacked by police officers who shot gas directly in the rov’s face. The rov could not see for ten minutes and needed medical attention even afterward, but, bechasdei Hashem (with G-d’s Mercy), no lasting damage was caused. How can we understand why in Eretz Yisrael, in the palace of the King, such atrocities take place?
Rav Mordechai Pogromansky said that right before the coming of Moshiach, the final nisyonos (trials) will be regarding Eretz Yisrael. The Almighty will test whether the Jews living there are completely given over to His will. Those who successfully overcome these challenges and are faithful to Him will merit redemption.
Hashem’s eyes are not on those misguided individuals who are imposing these restrictions. Rather, His eyes are focused on how we will strengthen ourselves under this persecution and use these incidents to solidify our emunah. May we see the implementation of the true Torah leadership in Eretz Yisrael quickly.
Utilizing Arrogance
Parah adumah is the chok of the Torah, for it simultaneously purifies the impure and makes the pure impure. While even Shlomo Hamelech could not fathom the full depths of this seemingly contradictory functioning, this mitzvah alludes to very deep concepts that even we can appreciate.
In the application of the parah adumah we find more opposites. The parah (cow) was first burned and mixed with water, and then applied with the branches of a cedar tree (erez), hyssop (ezov) and scarlet (tolas). The cedar tree is the tallest of all plants and hints tot the attribute of gaavah, haughtiness, while hyssop and scarlet are from the smallest of shrubs and are reminiscent of anava, humility.
Arrogance is extremely harmful, and is generally considered to be one of the worst middos. However, in certain situations, there is a place for it, and it can be harnessed for the good. If used properly, it can help elevate a person to the highest levels.
When a person starts learning Torah, there is a massive amount of knowledge in front of him, but he knows almost nothing. Looking objectively at his own talents versus the challenges that lie ahead of him could cause him to drop the whole endeavor and give up. At this point a person is allowed to feel a certain amount of haughtiness, for this can act as an impetus to push him to be a gadol baTorah (a great Torah sage)
Once a person has acquired a certain amount of Torah knowledge and recognizes what it means to be a talmid chochom, he should try to reverse his feelings. At this point, he should work on humility and recognize how minuscule he is vis-à-vis his Creator and the rest of the Torah that lies in front of him. This attitude will give him ore siyata diShemaya (heavenly help) and help him achieve much higher levels of Torah understanding.
Using the above concepts, the Baal Shem Tov explained what is hinted to in the seemingly contradictory nature of parah adumah. Arrogance has the power to purify the impure at the beginning of their endeavor to become a talmid chochom. Overestimating one’s abilities will save a person from the feeling of despair that he will never achieve anything.
However, once a person has reached a level of understanding regarding what Torah is really meant to be – once he has attained some purity – then haughtiness becomes a dangerous attribute. At this point, the very same attribute that he initially used to elevate himself in his Torah learning – to purify the impure – can now cause him to become impure and to plummet to the lowest depths. He should try to swing to the opposite extreme and work on humility.
Danger or Protection
We can understand the seemingly contradictory nature of the parah adumah in another light. Chazal reveal that Torah can be a sam hachaim, an elixir of life, or a sam hamovess, a deadly poison. When a person recognizes that Torah is the word of Hashem, and he uses his learning to bring himself closer to his Creator, then Torah has life-giving qualities. Even someone who is currently considered impure, as a result of transgressions, can be elevated to the highest level.
However, if a person learns Torah as would any other wisdom, Torah becomes extremely dangerous. A person can use his knowledge to embarrass others and transgress in various ways. Even a tzaddik can become impure as a result of learning Torah with corrupt intentions.
Based on this, we can understand another difficult parsha of the Torah. Chazal tell us that when Ysiro offered Moshe Rabbeinu the chance to marry his daughter Tziporah, he made a stipulation that their first child should become a priest to idol worship. After Yisro gave up a life of idolatry, how could he request that his grandchildren follow the same path that he abandoned?
Yisro recognized the danger of learning Torah for the wrong reasons. He felt that one should first try and grasp the futility of all other paths. Once a person comes to the understanding that all other ways are wrong and that Torah is the way to properly live one’s life, then he could embark on learning Torah with the correct attitude without running the risk of it being a sam hamovess.
Although Ysaro was correct in his perception of learning Torah for the right reasons, his methodology was mistaken. First, a person must internalize “ain k’Elokeinu” – that there is no other power in the world aside from the Almighty – and only then can he grasp “mi k’Elokeinu,” the deeper understanding of his existence. A person who starts off his search for truth by trying to negate all of the mistaken ideologies that exist in the world might be drawn after them in the process and wind up actually more distanced from Torah.
Difficult Questions
People who follow Yisro’s ideology and have not completely internalized “ein k’Elokeinu” might ask, “Where was the Almighty during he Holocaust? How could He stand by silently during the slaughter of millions of Jews, including women, children and cripples?” These and other similar questions plague them and do not allow them to achieve complete emunah.
“His (the Almighty’s) thoughts are not ours,” His thoughts are not on the same plane as ours, and we cannot hope to fathom the depth of His intentions. We must realize that just as we cannot comprehend the parah adumah, we cannot achieve a complete understanding of Hashem’s ways in this world.
The Chofetz Chaim compares this to an out-of-town guest who comes to shul for Shabbos. He sees aliyos being handed out, and at first glance, he thinks it is random and concludes that there is no reasoning behind this allotment. Why is a simple person receiving an aliyah, while an esteemed rov is not honrored?
The Chofetz Chaim explains that the confused guest does not realize the broader spectrum of what is going on in that shul. Next week, the rov is making a bar mitzvah for his son and will receive an aliyah then. The simple person has not been called up to the Torah in the past six months and is therefore getting an aliyah this Shabbos.
So, too, explains the Chofetz Chaim, we are not in touch with the full gamut of what is taking place in this world. We see life through our narrow perspective, but in truth, the picture is much broader. Only by accustoming ourselves to recognize the limitation of our vision can we hope to come to terms with life as we see it.
Eretz Yisrael
In our days, we must also reconcile opposites and deal with difficult questions of emunah. Jews come to Eretz Yisrael to seek out a life of kdedusha vetaharah (holiness and purity), and to try to give their children the best possible chinuch (education) of how a Jew should live his life. They are willing to live simply in order to be able to serve Hashem in His home.
In the midst of this mesirus nefesh, they find that they are thwarted by the secular government in achieving their goals. Last week, forty-three parents from Moshav Emamanuel were thrown in jail because they desired a higher level of chinuch for their children. The secular court system justified this verdict, claiming that halacha and the words of gedolei Torah must bow in the face of their ruling.
In another incident, Rav Sternbuch was violently attacked by police officers who shot gas directly in the rov’s face. The rov could not see for ten minutes and needed medical attention even afterward, but, bechasdei Hashem (with G-d’s Mercy), no lasting damage was caused. How can we understand why in Eretz Yisrael, in the palace of the King, such atrocities take place?
Rav Mordechai Pogromansky said that right before the coming of Moshiach, the final nisyonos (trials) will be regarding Eretz Yisrael. The Almighty will test whether the Jews living there are completely given over to His will. Those who successfully overcome these challenges and are faithful to Him will merit redemption.
Hashem’s eyes are not on those misguided individuals who are imposing these restrictions. Rather, His eyes are focused on how we will strengthen ourselves under this persecution and use these incidents to solidify our emunah. May we see the implementation of the true Torah leadership in Eretz Yisrael quickly.
Duplicity: Korach as the Prototype of Machlokes Shelo L’Sheim Shomayim
By Rav Moshe Sternbuch
Portraying Good Intentions
The Mishnah in Pirkey Avos lists the dispute of Korach and Moshe Rabbeinu as the classic example of a machlokes that is not l’sheim Shomayim. At first glance, nothing could seem farther from the truth. Korach came with eloquent claims that every member of the Jewish people is holy, and outwardly appeared extremely l’sheim Shomayim.
Herein lies the deeper meaning of the Mishna. Although Korach was motivated by a desire for honor, he portrayed sincere and pure intentions. Because Korach looked like he was acting l’sheim Shomayim, his argument was more convincing than those of most resha’im, and this made him far more dangerous than others.
Korach argued that the entire congregation is holy and Hashem is betocham, amongst them. “Betocham” implied that every Jew’s heart was imbued with the Divine spirit and this elevated every Jew to the highest level. In light of the great kedushah that every Jew had, they did not need Moshe Rabbeinu to be the leader of Klal Yisrael. In more recent history, we find that the renowned Zionist Theodore Herzl used similar tactics. Herzl was a masterful speaker, and although his true agenda was to abolish any trace of Torah from the Jewish people, in his speeches would stress the need to return to Eretz Yisrael. By latching on to such a holy concept as returning to Israel, Herzl made himself appear as if he were truly interested solely in the welfare and the strengthening of the Jewish community.
Many prominent rabbonim were taken in by Herzl’s persuasive speeches and felt that, under his leadership, salvation was possible. Rav Chaim Brisker, however, stood up against him and revealed that his great sincerity was actually the greatest danger that the Jewish people of that time faced. People would flock after his idealism only to find themselves pulled away from the Torah.
After the formation of the state of Israel, Herzl’s true ideologies were revealed. It was clear that the primary motivating factor behind setting up the state was to eliminate torah Judaism from Klal Yisrael. The Brisker Rov commented, “It took people seventy years to understand what my father meant.
The Danger of Keeping Quiet
Althogh Korach died still holding on to his erroneous ideologies, his children repented right before their death sentence was Divinely administered. They were not held responsible for their father’s actions, and their teshuvah was accepted. Chazal tell us that until this day, they have a special corner in Gehennom where they sing, “Moshe Emes VeToraso Emes” (Moshe is true and the Torah is true).
Seemingly, the teshuvah that Korach’s children did right before they died should have been sufficient for them to merit Gan Eden. If they sincerely repented, why did they have to go to Gehennom? What is the deeper meaning of their singing shirah (song) in the midst of Gehennom?
In truth, Korach’s children recognized the false nature of their father’s arguments much earlier. They should have protested their father’s actions before he was swallowed up into the earth. Because they remained quiet and did not take action against their father’s insidious deeds, they could not be included in the reward of the rest of the Jewish people in Gan Eden.
Right before they were swallowed into the earth, Korach’s children were able to act on their recognition of their father’s ways. Since they did teshuvah right before they died, they were not included in the harsh punishment of Korach and the rest of their followers. Instead, they received a middle ground, existing in Gehennom but singing the praises of the Torah.
Just Like Amaleik
How far-reaching was Korach’s evil nature? The Ba’al HaTurim reveals Korach’s ideology was similar to that of Amaleik. The initial comparison seems difficult to comprehend, as the Torah considers Amaleik evil incarnate.
Amaleik’s evil was not limited to their transgressions, but was inherent in their very nature. They all saw the miracles that Hashem performed, and yet they still planned a rebellion against the Almighty. Their readiness to battle G-d after seeing His strength displayed their extreme chutzpah, sheer brazenness, in the face of witnessing truth.
Korach took part and witnessed all of the miracles that Hashem did for the Jewish people when leaving Mitzrayim. This did not deter him from going ahead with his rebellion against Moshe Rabbeinu, who was personally appointed by the Almighty to lead the Jewish people. Korach’s actions also showed great chutzpah, and therefore his actions can legitimately be compared to those of Amaleik.
Inner Beauty
After the incident of Korach, we find that, once again, the leadership of the Jewish people was challenged when part of Klal Yisrael complained and instigated the argument of whether Aharon was really worthy to direct the Jewish people. Aharon was a complete tzaddik who went quietly in the ways of Hashem and did not have the flamboyance of Korach.
Hashem commanded to take the staffs of each of the roshei shevatim (head of the tribes) including that of Aharon to represent Levi and to write each leader’s name on his staff. Then, the staff of the individuals who was fitting to lead the Jewish people would sprout flowers. What was it about this act that proved Aharon was in fact, worthy to guide Klal Ysirael?
While Aharon might not have shared Korach’s charisma – a quality that many people deem essential to good leadership – he was a complete tzaddik, which is, objectively, far more important. The proof of his righteousness was in his actions, which were the external manifestation of his exalted level. Hashem showed and attested to Aharon’s inner beauty when He caused his staff to sprout elegant flowers.
Hashem demonstrated that even though Aharon was quiet in his ways this did not inhibit what he was able to accomplish. The fruit and flowers that sprouted from his staff showed just the opposite – the quiet tzaddik who does not expend himself on boisterous statements and behavior can save his energy for mitzvos.
The Vilna Gaon writes that in the final generations before Moshiach, the leaders of the Jewish people will be from the eirev rav (mixed multitudes). In today’s world, where sheker (lies) are rampant, we must be ever so careful of Jewish leaders who act flamboyantly, but whose actins are motivated by wrong intentions. Hashem should protect us from such charlatans, and help us to recognize who the true gedolim of the Jewish people are.
Portraying Good Intentions
The Mishnah in Pirkey Avos lists the dispute of Korach and Moshe Rabbeinu as the classic example of a machlokes that is not l’sheim Shomayim. At first glance, nothing could seem farther from the truth. Korach came with eloquent claims that every member of the Jewish people is holy, and outwardly appeared extremely l’sheim Shomayim.
Herein lies the deeper meaning of the Mishna. Although Korach was motivated by a desire for honor, he portrayed sincere and pure intentions. Because Korach looked like he was acting l’sheim Shomayim, his argument was more convincing than those of most resha’im, and this made him far more dangerous than others.
Korach argued that the entire congregation is holy and Hashem is betocham, amongst them. “Betocham” implied that every Jew’s heart was imbued with the Divine spirit and this elevated every Jew to the highest level. In light of the great kedushah that every Jew had, they did not need Moshe Rabbeinu to be the leader of Klal Yisrael. In more recent history, we find that the renowned Zionist Theodore Herzl used similar tactics. Herzl was a masterful speaker, and although his true agenda was to abolish any trace of Torah from the Jewish people, in his speeches would stress the need to return to Eretz Yisrael. By latching on to such a holy concept as returning to Israel, Herzl made himself appear as if he were truly interested solely in the welfare and the strengthening of the Jewish community.
Many prominent rabbonim were taken in by Herzl’s persuasive speeches and felt that, under his leadership, salvation was possible. Rav Chaim Brisker, however, stood up against him and revealed that his great sincerity was actually the greatest danger that the Jewish people of that time faced. People would flock after his idealism only to find themselves pulled away from the Torah.
After the formation of the state of Israel, Herzl’s true ideologies were revealed. It was clear that the primary motivating factor behind setting up the state was to eliminate torah Judaism from Klal Yisrael. The Brisker Rov commented, “It took people seventy years to understand what my father meant.
The Danger of Keeping Quiet
Althogh Korach died still holding on to his erroneous ideologies, his children repented right before their death sentence was Divinely administered. They were not held responsible for their father’s actions, and their teshuvah was accepted. Chazal tell us that until this day, they have a special corner in Gehennom where they sing, “Moshe Emes VeToraso Emes” (Moshe is true and the Torah is true).
Seemingly, the teshuvah that Korach’s children did right before they died should have been sufficient for them to merit Gan Eden. If they sincerely repented, why did they have to go to Gehennom? What is the deeper meaning of their singing shirah (song) in the midst of Gehennom?
In truth, Korach’s children recognized the false nature of their father’s arguments much earlier. They should have protested their father’s actions before he was swallowed up into the earth. Because they remained quiet and did not take action against their father’s insidious deeds, they could not be included in the reward of the rest of the Jewish people in Gan Eden.
Right before they were swallowed into the earth, Korach’s children were able to act on their recognition of their father’s ways. Since they did teshuvah right before they died, they were not included in the harsh punishment of Korach and the rest of their followers. Instead, they received a middle ground, existing in Gehennom but singing the praises of the Torah.
Just Like Amaleik
How far-reaching was Korach’s evil nature? The Ba’al HaTurim reveals Korach’s ideology was similar to that of Amaleik. The initial comparison seems difficult to comprehend, as the Torah considers Amaleik evil incarnate.
Amaleik’s evil was not limited to their transgressions, but was inherent in their very nature. They all saw the miracles that Hashem performed, and yet they still planned a rebellion against the Almighty. Their readiness to battle G-d after seeing His strength displayed their extreme chutzpah, sheer brazenness, in the face of witnessing truth.
Korach took part and witnessed all of the miracles that Hashem did for the Jewish people when leaving Mitzrayim. This did not deter him from going ahead with his rebellion against Moshe Rabbeinu, who was personally appointed by the Almighty to lead the Jewish people. Korach’s actions also showed great chutzpah, and therefore his actions can legitimately be compared to those of Amaleik.
Inner Beauty
After the incident of Korach, we find that, once again, the leadership of the Jewish people was challenged when part of Klal Yisrael complained and instigated the argument of whether Aharon was really worthy to direct the Jewish people. Aharon was a complete tzaddik who went quietly in the ways of Hashem and did not have the flamboyance of Korach.
Hashem commanded to take the staffs of each of the roshei shevatim (head of the tribes) including that of Aharon to represent Levi and to write each leader’s name on his staff. Then, the staff of the individuals who was fitting to lead the Jewish people would sprout flowers. What was it about this act that proved Aharon was in fact, worthy to guide Klal Ysirael?
While Aharon might not have shared Korach’s charisma – a quality that many people deem essential to good leadership – he was a complete tzaddik, which is, objectively, far more important. The proof of his righteousness was in his actions, which were the external manifestation of his exalted level. Hashem showed and attested to Aharon’s inner beauty when He caused his staff to sprout elegant flowers.
Hashem demonstrated that even though Aharon was quiet in his ways this did not inhibit what he was able to accomplish. The fruit and flowers that sprouted from his staff showed just the opposite – the quiet tzaddik who does not expend himself on boisterous statements and behavior can save his energy for mitzvos.
The Vilna Gaon writes that in the final generations before Moshiach, the leaders of the Jewish people will be from the eirev rav (mixed multitudes). In today’s world, where sheker (lies) are rampant, we must be ever so careful of Jewish leaders who act flamboyantly, but whose actins are motivated by wrong intentions. Hashem should protect us from such charlatans, and help us to recognize who the true gedolim of the Jewish people are.
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