Beyond Orthodox Conversion to Judaism

As we come out of the High Holy days, we have made G-d king and received selichah (forgiveness) and caparah (atonement), we come to Sukkos, the time of great enjoyment! We go from our homes to our temporary huts exposing ourselves to the elements. We acknowledge that we are living in a temporary world and we read the book of Koheles (Ecclesiastes) on Shabbos.

King Solomon tells us many times throughout Koheles, that he has searched the world and found nothing as true as Torah! Everything else is temporary, Torah is truly everlasting!

We also put a white sheet in our sukkah reminding us of the Ananaei ha'Kavod (the clouds of Glory) and the Exodus from Egypt! The white cloth also represents the Tzel d'hemnusa (the shade of belief). What is this? This is the ability to see that only G-d runs the world! The Tzel has the ability to envelop us if we take its message to heart.

If we don't the Tzel (if we change the letters around) can make us into a leitz (a scoffer, mocker). How does this work? If we don't see G-d's hand in the world or acknwoledge that He runs the world, then in essence we are scoffers. There can be nothing worse than this because these type of people will not receive the Divine Presence in the next world.

It is all a matter where our reference point is. If we continue to strive and try to the best of our ability to bring G-d into our lives, that is what He wants. At the same time, as Rav Gedaliah Shore, the former Rosh Yeshiva of Yeshiva Torah Vodaas said, all the holidays have their special spiritual influence. If we don't use that influence properly we don't get it back.

We should use these days to the best of our ability to bring G-d down to this world and help us reach our true potential.

Have a great holiday!

By Rav Moshe Sternbuch

In the Beginning

“Bereshis – the world was created for the sake of bikkurim (the first fruits that are given to the Temple), which are called reishis” (the first ones).
While bikkurim is an important mitzvah, it is difficult to understand how it could justify the creation of the whole world. Wherein lies the great significance of this mitzvah?
The mitzvah entails separating the first fruits of a new crop, bringing them to the Bais Hamikdosh and then giving them to a kohein. As we give them, we recite Mikrah Bikkurim, thanking Hashem for the fruit. Mikrah Bikkurim concludes, “And now I have brought you the first fruit of the land that you have given me, Hashem...” (Devorim 26:10)
Herein lies the reason that the mitzvah of bikkurim justified creating the world, for it brings us to understand that the fruit, and all that we have, are, in fact, gifts from Above. Man’s natural tendency is to feel that after he toiled in any job, the fruits of his labor are the direct result of his hard work. Recognizing that the land and its produce are all a gift from Hashem is no easy task, and the mitzvah of bikkurim, together with Mikra Bikkurim, is a vehicle to help bring us to this recognition.

The Bad is also Good

We start the Mikrah Bikkurim with a brief account of how the Jewish people received Eretz Yisrael. In the course of this story, we mention how Lavan tried to wipe us out and how Paroh attempted to do the same. Seemingly, mentioning these ominous events from our history is out of place while performing the joyous mitzvah of bikkurim. What purpose does this serve?
Chazal tell us, “Just as a person must thank Hashem for the good, he must also feel grateful for the bad” (Brachos 54a). While thanking Hashem for an abundant crop is easy, recognizing His goodness when bad things happen is not so straightforward. Man’s natural tendency is to categorize what he sees as bad as the “dark side” and simply try to forget about it, brushing it under the rug.
When bringing bikkurim to Yerushalayim, we are at the height of joy over the new crop and all of the good that we received that year. This time is the perfect opportunity to recognize that this is only a small part of Hashem’s greater plan, and that every single thing He does is equally good. We grab the moment and channel our joy into seeing that everything that He does for us is good.

Giving to a Kohen

Bikkurim are one of the many presents that we give toa kohein in exchange for his service in the Bais Hamikdosh. At first glance, there is no connection between thanking Hashem and giving the kohanim this fruit. However, if we look deeper, we will see that giving to the kohein is also part of thanking Hashem.
Shevet Levi, which includes the kohanim, was set aside to be completely dedicated to Divine service. The Jewish people are given a partnership in their holy work through the mitzvos of termos, maaserous, and all of the other gifts that the Torah obligates us to give them. This way, even a Jew who is busy all day with his work has a chance to connect to the Torah and avodah of the kohanim.
Because the kohanim are the ones who bless the people, we can recognize that the blessings we receive are a direct result of the gifts we give to them. This is a further expression of our realization that the fruit did not come from our own toil, but rather that the blessing of the kohanim, together with our partnership in their Torah and avodah, were the true cause of our success.
This is why we address the kohen by saying, “Hashem Elokecha” (Devorim 26:3), saying “your G-d” and not “my G-d.” In doing so, we express humility and recognition that the special service of the kohanim is what brought our success. Wording our thanks in this way helps guard us from the feeling of kochi ve’otzem yodi, that it was our own strength and wisdom that brought our success.
On another level, a person cannot properly enjoy Hashem’s goodness if he keeps it all for himself. Only by sharing with others can one really feel true joy. For this reason, we conclude the Mikrah Bikkurim by saying, “We rejoiced in all of Your goodness that You gave us and the Levi...” (Devorim 26:3)

Lifting up the Torah

After Parshas Bikkurim, the Torah describes the blessings and curses that the Jewish people would receive on Har Grizim and Har Eival. The Torah concludes the list of curses with “Cursed is the person who does not raise up the Torah” (Devorim 27:26). What is the deeper meaning of this verse and how does it relate to Parshas Bikkurim?
Parshas Bikkurim taught us that the way to thank Hashem for all of His goodness is to give to the kohanim, who are dedicated to His service. Yet, even if a person is entirely dedicated to serving Hashem, he is still missing a crucial part of his Divine service, and has not fulfilled his obligation unless he “lifts up the Torah.” The Ramban quotes the Yerushalmi:
“Can the Torah really fall that it needs to be raised up?...Even if a person learned, taught, kept, and performed all of the mitzvos of the Torah, and was a complete tzaddik, if he had the ability to protect it from the resha’im (evil ones) who try to destroy the Torah and he did not, this person is still included in the Torah’s injunction, ‘Cursed is the person who did not lift up the Torah.’”
On one hand, the Torah has reached new heights today. There are many yeshivos and Torah institutions, and Torah is being learned by many people with great fervor. This is certainly a great kiddush Hashem (sanctification of G-d’s Name).
At the same time, the number of those trying to uproot the Torah is also at an all-time high. From all sides, misled Jews are attempting to destroy the sanctity of the Torah and Klal Ysirael and knock the Torah down. It is incumbent on gedolei Yisrael and anyone who has the power to thwart these individuals to do what they can to lift up the Torah in the face of such threatening and dangerous behavior.
One might feel a sense of despair when looking at the great numbers that the anti-Torah camp has on their side, and the extent to which they have managed to distort Torah values. In truth, our outlook should be just the opposite. Our greatest hope lies in the time when the situation reaches rock-bottom.
Rav Yisrael Salanter left Vilna and traveled to Paris to take the position of rov. When asked what prompted him to make such a move, he replied, “In Vilna, they are in the middle of their fall, and there is little that can be done to prevent it. However in Paris, they have already reached the end, and bringing them back to teshuvah will be much easier”.
In our days, the world has reach such spiritual deprivation that Jews are coming back to Torah en masse. Bringing our brethren back to Judaism and lifting up the Torah are certainly within our grasp. As we approach the Yom Tov of Rosh Hashanah, when we will be judged regarding what we did to help Klal Yisrael, every Jew should ask himself what he has done to raise up the Torah and what more he can do from here on. It’s never too late.

By Rav Moshe Sternbuch

Death Penalty

Punishment by death is generally reserved for the most severe transgressions in the Torah. In fact, the requirements to be killed for any aveirah (transgression) are so numerous that if a bais din (rabbinical court) carried out such a sentence even once in seventy years, they were accused of having blood on their hands. The death penalty was reserved for the most heinous transgressions and was meant to create a feeling of fear amongst the Jewish people to help them stay clear of these and similar acts.
In Parshas Ki Seitzei, the Torah commands us to kill a thirteen-year-old child who has indulged in certain physical pleasures and has met all of the rest of the requirements to classify him as a ben sorer umoreh. Even though he just crossed the threshold into adulthood, we consider his actions so serious that the Torah instructs us to stone this young child publicly. This is the harshest of all death penalties and is generally reserved only for the most serious transgressions.
In connection to Amaleik, the Torah writes taht we should completely rid the world of any trace of them: men, women and children. Amaleik’s evil is so deep-rooted that even newborn babies who never had a chance to sin are included in this commandment of annihilation. Wherein lies the seriousness of the transgressions of the ben sorer umoreh and Amaleik that the Torah instructs us to kill these children and what can we learn from this to take with us into the upcoming Yom Tov of Rosh Hashanah.

Following one’s Heart’s Desires “If a family has a rebellious child...” Devarim 21:18)

Chazal (the Rabbis) describe many conditions for a child to become a ben sorer umoreh, including that he must steal a certain amount of meat and wine, at a specific age, in a three-to-six month time span, and quite a number of other detailed specifications. The requirements are so numerous and complicated that Chazal tell us that there never was a ben sorer umoreh and that there will never be one. Why, then, did the Torah spend so much time telling us these seemingly irrelevant halachos?
Modern-day psychology proposes the best way to raise one’s children is to give them whatever they want. They propose that this type of open relationship with one’s family is a sign of complete love – that one is ready to do anything for them. After experiencing such warmth and caring, one’s children will certainly respond positively.
In the parsha of ben sorer umoreh, the Torah shows us the fallacy of such thinking. A child raised with absolutely no limits will almost inevitably become steeped in his desires. Once a person attaches himself to the pleasures of this world, it is extremely difficult to separate himself from them, and he is then in grave danger.
The Ibn Ezra adds that this addiction to physical gratification borders on apikorsis (heresy). This individual’s desires will slowly take control over his life until he is unable to live without them. Once he has gotten to that stage, he will resort to any means to fulfill them and eventually deny Hashem and His Torah.
In writing the parsha of ben sorer umoreh, the Torah is warning us to protect our children from becoming immersed in worldly desires. While parents should not deprive their children, going to the opposite extreme will plant within them a nature that could eventually lead them to deny Hashem. In fact, the Torah punishes the ben sorer umoreh with the harshest death penalty of sekilah, stoning.
“Educate children according to their ways, and then when they grow older, they will not depart from it” (Proverbs). A child brought up properly according to the ways of the Torah will follow this chinuch (education) throughout his life and continue to cling to the ways of the Torah of his own volition. As a parent, knowing when to say yes and when to say no is a crucial part of making sure that children stay far away from the lifestyle of the ben sorer umoreh and close to the pleasant ways that the Torah dictates.

Forgetting the Torah

The Talmud Yerushalmi writes that, among other maladies, the ben sorer umoreh will forget his Torah. After the Ibn Ezra reveals to us that this child has reached a level bordering on apikorsis, one would think that not remembering Torah would be the least of our concerns. Why does the Yershalmi make a special point of this?
The Yerushalmi is teaching us a crucial point about the ben sorer umoreh. Had his Torah made a stronger impact on his life, he would not have been pulled after his heart’s desires. Forgetting his Torah allowed him to fall to the lowly level that he did, as we can see from the following story.
The famed Rav Yozel of Novardok was once called to a town to talk to a child who had strayed from Torah. Rav Yozel spoke with this boy for two hours, conveying to him the fallacy of his ways. However, even after their conversation no major change took place in this boy, and it seemed as if he was exactly the same as before.
Rav Yozel explained that while no outer change could be seen, this boy was in fact, a different person. He would no longer have as much pleasure from the aveiros (sins) that he committed. There was thus hope that he would return to the fold.
When telling us that the ben sorer umoreh forgot his learning, the Yerushalmi is revealing to us that this child has already gone past this stage. Had he at least remembered some of the Torah that he learned, there would be hope that he could control his desires and perhaps be brought back. After he forgets his learning, there is nothing keeping his desires in check, so the Torah tells us to kill him in his innocence, before he commits more serous transgressions, which would be inevitable under these circumstances.

Einstein’s Theory Revisited

“They (Amaleik) did not fear Elokim” (25:18)
While the ben sorer umoreh was completely immersed in physical pelasures, Amaleik’s evil lies in a different realm. Amaleik is considered evil incarnate. Therefore, the Torah commands us to eliminate every trace of Amaleik from this world.
When describing Amaleik, the Torah adds that they are not yirei Elokeim, they do not fear the Almighty. After relating to us how innately and entirely bad Amaleik is, it seems self-evident that they do not possess the elevated attribute of Divine awe. What is the Torah coming to tell us?
Amaleik’s philosophy of life was to believe only that which could be proven scientifically. Anything they were not able to quantify according to natural law, they just wrote off as happenstance. Therefore, all of the miracles that Hashem performed, both in Mitzrayim (Egypt) and in leaving Mitzrayim, had zero affect on them.
Since Hashem wants a world where free choice is given to man, by definition His existence cannot be scientifically proven. Once a person has discounted His reality and thrown off the yoke of yiras Elokim, he is free to do anything he wants. This world outlook, that of Amaleik, is the greatest source of tumah (impurity) in the world.
In recent times, Amaleik’s philosophy was expressed by Albert Einstein. His scientific research led him to the conclusion hat it is impossible that the world came about through chance and there must be a Higher Power in the world. Yet, since this could not be established scientifically, he did not consider it a significant enough factor to change his life.
The Torah describes Amaleik as lacking yiras Elokim for this is the source of their evil in the world. Only after firmly planting Divine fear in one’s heart can a person accept the full yoke of Hashem. In today’s world, Amaleik’s outlook is stronger than ever, and a Jew must be on constant guard to avoid being pulled in from their “scientifically proven” claims.
The evils of the ben sorer and of Amaleik are the roots of the most serious transgressions that man can commit, so much so that the Torah needed to emphasize the grave nature of these attributes. The Torah does so by meting out unusually harsh punishments form them and commanding the death of the thirteen-year-old children and even the young infants of Amaleik.
Lest we be tempted to think that giving our children everything they desire and letting them be exposed to very mode of thought is being kind to them, the Torah exposes the dangerous, fundamental flaw of this ideology. Were we to give our children free range in this way, we would be uprooting all spirituality from them, and in essence, killing them in this world and the next. As we prepare ourselves for Rosh Hashanah, we should analyze our own actions and how we deal with our families, and make sure that we are free from any traces of ben sorer umoreh and Amaleik in our personal lives.

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.

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.

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.

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.