Written by Rabbi Daniel Yaakov Travis
(based on a derasha Leil Shabbos Matos - Maasei
from HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Short and to the Point
Generally the Torah introduces a statement, "And Hashem said to Moshe…". In Parshas Matos we find a deviation form this pattern. The Torah writes "And Moshe spoke to the heads of the Matos (tribes) saying..." What is the reason for this change in phrasing?
The pasuk continues, " …this is what you should tell the Jewish people..." In other sections the Torah merely states the concept without this introductory phrase, " This is what…". What justifies adding these words in this parshah?
Most of the Torah was taught to Moshe Rabbeinu in a brief form, and then taught to the rest of Klal Yisrael in a more elaborated version. Parshas Nedarim differs from the rest of the Torah in two ways. Moshe Rabbeinu told it directly to the leaders of Klal Yisrael, and relayed the parshah in the condensed form that he had heard it directly from Hashem.
The Parshah of Nedarim comes to teach us the great power of speech that we have been endowed with. A simple object can be sanctified with kedusha merely by uttering a few words. By saying "This is like a korban" we can even give an object the status of hekdesh.
Similarly, Jewish mouths should be sanctified with words of Torah and Tefilah. Someone who pollutes his speech with lashon hara and other verbal transgressions is destroying this holy gift. His Torah will not affect him and his tefilos will not be accepted by Hashem.
"Life and death are regulated by the tongue". Our Sages revealed to us that eternal life in the next world, or conversely spending the rest of eternity in oblivion depends on how one uses his faculties of speech. Shlomo HaMelech drove this lesson home when he said "Whoever guards his mouth and tongue, spares himself from devastating punishment."
For this reason Parshas Nedarim is written differently than the rest of the Torah. By using the exact concise wording that Hashem had relayed it to Moshe Rabbeinu, Hashem wished to convey how carefully one must deal with the power of the tongue involving Nedarim and all speech related areas. Each word must be weighed prudently lest the wrong word slip out and wreck havoc in the world.
This is why the Torah introduces Nedarim with the words, "This is what Hashem said…" Unlike other parshos which were altered for the sake of clarity and explanation, the Torah used the exact wording to relay this section. This choice of brevity comes to stress how careful one must be when choosing words in any setting.
After the above explanation we can understand why the section of Nedarim had to be taught directly to the leaders of Klal Yisrael. Only great Torah scholars ar capable of fathoming the terse version and then accurately communicating it to the rest of the Jewish people. After they had sufficiently absorbed this section they could teach it to the rest of the Jewish people in their own words.
We should learn from the terse nature of the parsha of Nedarim and apply it to our everyday speech. Great precaution must be exercised when selecting each word that leaves our mouths. Guarding our tongues in this manner will help us to avoid the many speech related transgressions that can easily creep their way into our conversations.
The Final Accounting
On one hand the parsha of Nedarim was written succinctly to teach us how much we have to weigh every word. However at the same time the Torah elaborates on these halachos to teach us how stringent they are. The final judgment on one's speech is from the most arduous aspects of our final din.
Rav Yitzcka Blauzer transcribed the works of his Rebbi Rav Yisrael Slanter, and was one of Rav Yisrael's most famous students. After Rav Yitzchak Blauzer's death, he came to his colleague Rav Chaim Berlin in a dream. Rav Yitzchak reveled to him that while all of the judgments in the next world are difficult, that of speech related sins is amongst the hardest.
Doing teshuva on these transgressions during one's lifetime is no easy task. Constant repetition makes these aveiros almost an inseparable part of our personalities. Only with great effort can we dissect these words from our conversations.
Our Sages teach us that a person is judged on all of his words. Even the simple conversations that he had with his spouses will be included in his final reckoning. Every word needs to be accounted for.
In the past century technology has brought us an array of new gadgets which can transmit and record our words. The Chafetz Chaim noted that these inventions are meant to teach us the great surveillance that takes place on our speech. When the day of din comes all of our words will be played back to us.
The Zohar describes just what this moment will be like. After listening to the words that we said we will beg, "Please give me another opportunity!" The Heavenly Assembly will reply, "Whoever made the effort in their lifetime will reap the reward in the world to come."
How can we guard our tongues successfully? Learning the halachos of Lashon Hara from the sefer Chefetz Chaim certainly has a major impact on the way one speaks. The previous Ger Rebbi, Rav Avraham Mordehai testified on himself that he could feel the effects of one day that he did not learn the halachos of Lashon Hara.
The Nine Days
During the Nine Days, when we make an effort to mourn the Beis Hamikdash, we must be especially careful to guard our tongues. Senseless hatred which expressed itself as lashon hara was one of the main causes of the Temple's destruction. Every generation that the mikdash is not rebuilt, is held accountable as if they had propagated its ruin.
Rav Shternbuch remembers as a bachur in yeshiva, what the Nine Days looked like. Talmidim would fall onto the floor crying over the great loss they felt that the mikdash has not been rebuilt. What a moving sight it was to see such a heartfelt expression of mourning!
Churban Hamikdash means that the Shechinah has left us. Our mourning during these times brings the shechnah back and will eventually lead to the rebuilding of the Temple. May we see the fulfillment soon of what Chazal promised, "All those who mourn the destruction of the Mikdash will merit to experience the joy of its rebuilding.
Protest in Yerushalayim
In a derasha about speech, we cannot ignore the chain of events that has taken place here in Yerushalayim during the past weeks. The authorities have acted atrociously to members of the religious community, treating them as sub humans and animals. One is forbidden to remain quiet while such atrocities take place around us.
Lest we ask what will it help if I protest. Rav Shternbuch Rebbi, the famed Gaon Rav Yiyzchak Zev the Rav oof Brisk offers the following answer. We must internalize his words and recognize that they are halacha lma'aseh during these times/
The Medrash says that when Pharoh decided to sunjagate Klal Yisrael he spoke the issue over with three of his advisers. Billam consented, Yisro fled, and Eyov was quiet. Because Eyov was silent he was tortured with great affliction.
The Brisker Rav asks, why are yesurim considered an appropriate punishment for silence? When a person feels he is being tortured, he screams. Even though his yelling does not help, since he feels excruciating pain he screams. So too when we see chilul Hashem chas vashalom, we too must scream and express our pain.
When we see or hear about the events that the police and authorities performed in the holy city of Yerushalayim, we must feel that the full force of the churban is being felt. We must make our voices heard and show Hashem how much pain we feel. This will arouse Divine mercy and bring an end to their leadership.
However as much as we feel pain one thing is clear. Acting with violence is lowering ourselves to their level and accomplishes nothing. We must make our voices heard while at the same time maintain our dignity. In this way we are standing up for the truth and at the same time sanctifying Hashem's name.
(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy – A Daily Tefilla Companion" a practical daily guide to improving one's prayers, available from Feldheim Publishers. For more information about his work contact dytravis@actcom.com.)
Tuesday, July 28, 2009
Wednesday, July 22, 2009
Freedom Of Speach, Protecting Ourselves From Speech Related Transgressions
Written by Rabbi Daniel Yaakov Travis
(based on a derasha Leil Shabbos Matos - Maasei
from HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Short and to the Point
Generally the Torah introduces a statement, "And Hashem said to Moshe…". In Parshas Matos we find a deviation form this pattern. The Torah writes "And Moshe spoke to the heads of the Matos (tribes) saying..." What is the reason for this change in phrasing?
The pasuk continues, " …this is what you should tell the Jewish people..." In other sections the Torah merely states the concept without this introductory phrase, " This is what…". What justifies adding these words in this parshah?
Most of the Torah was taught to Moshe Rabbeinu in a brief form, and then taught to the rest of Klal Yisrael in a more elaborated version. Parshas Nedarim differs from the rest of the Torah in two ways. Moshe Rabbeinu told it directly to the leaders of Klal Yisrael, and relayed the parshah in the condensed form that he had heard it directly from Hashem.
The Parshah of Nedarim comes to teach us the great power of speech that we have been endowed with. A simple object can be sanctified with kedusha merely by uttering a few words. By saying "This is like a korban" we can even give an object the status of hekdesh.
Similarly, Jewish mouths should be sanctified with words of Torah and Tefilah. Someone who pollutes his speech with lashon hara and other verbal transgressions is destroying this holy gift. His Torah will not affect him and his tefilos will not be accepted by Hashem.
"Life and death are regulated by the tongue". Our Sages revealed to us that eternal life in the next world, or conversely spending the rest of eternity in oblivion depends on how one uses his faculties of speech. Shlomo HaMelech drove this lesson home when he said "Whoever guards his mouth and tongue, spares himself from devastating punishment."
For this reason Parshas Nedarim is written differently than the rest of the Torah. By using the exact concise wording that Hashem had relayed it to Moshe Rabbeinu, Hashem wished to convey how carefully one must deal with the power of the tongue involving Nedarim and all speech related areas. Each word must be weighed prudently lest the wrong word slip out and wreck havoc in the world.
This is why the Torah introduces Nedarim with the words, "This is what Hashem said…" Unlike other parshos which were altered for the sake of clarity and explanation, the Torah used the exact wording to relay this section. This choice of brevity comes to stress how careful one must be when choosing words in any setting.
After the above explanation we can understand why the section of Nedarim had to be taught directly to the leaders of Klal Yisrael. Only great Torah scholars ar capable of fathoming the terse version and then accurately communicating it to the rest of the Jewish people. After they had sufficiently absorbed this section they could teach it to the rest of the Jewish people in their own words.
We should learn from the terse nature of the parsha of Nedarim and apply it to our everyday speech. Great precaution must be exercised when selecting each word that leaves our mouths. Guarding our tongues in this manner will help us to avoid the many speech related transgressions that can easily creep their way into our conversations.
The Final Accounting
On one hand the parsha of Nedarim was written succinctly to teach us how much we have to weigh every word. However at the same time the Torah elaborates on these halachos to teach us how stringent they are. The final judgment on one's speech is from the most arduous aspects of our final din.
Rav Yitzcka Blauzer transcribed the works of his Rebbi Rav Yisrael Slanter, and was one of Rav Yisrael's most famous students. After Rav Yitzchak Blauzer's death, he came to his colleague Rav Chaim Berlin in a dream. Rav Yitzchak reveled to him that while all of the judgments in the next world are difficult, that of speech related sins is amongst the hardest.
Doing teshuva on these transgressions during one's lifetime is no easy task. Constant repetition makes these aveiros almost an inseparable part of our personalities. Only with great effort can we dissect these words from our conversations.
Our Sages teach us that a person is judged on all of his words. Even the simple conversations that he had with his spouses will be included in his final reckoning. Every word needs to be accounted for.
In the past century technology has brought us an array of new gadgets which can transmit and record our words. The Chafetz Chaim noted that these inventions are meant to teach us the great surveillance that takes place on our speech. When the day of din comes all of our words will be played back to us.
The Zohar describes just what this moment will be like. After listening to the words that we said we will beg, "Please give me another opportunity!" The Heavenly Assembly will reply, "Whoever made the effort in their lifetime will reap the reward in the world to come."
How can we guard our tongues successfully? Learning the halachos of Lashon Hara from the sefer Chefetz Chaim certainly has a major impact on the way one speaks. The previous Ger Rebbi, Rav Avraham Mordehai testified on himself that he could feel the effects of one day that he did not learn the halachos of Lashon Hara.
The Nine Days
During the Nine Days, when we make an effort to mourn the Beis Hamikdash, we must be especially careful to guard our tongues. Senseless hatred which expressed itself as lashon hara was one of the main causes of the Temple's destruction. Every generation that the mikdash is not rebuilt, is held accountable as if they had propagated its ruin.
Rav Shternbuch remembers as a bachur in yeshiva, what the Nine Days looked like. Talmidim would fall onto the floor crying over the great loss they felt that the mikdash has not been rebuilt. What a moving sight it was to see such a heartfelt expression of mourning!
Churban Hamikdash means that the Shechinah has left us. Our mourning during these times brings the shechnah back and will eventually lead to the rebuilding of the Temple. May we see the fulfillment soon of what Chazal promised, "All those who mourn the destruction of the Mikdash will merit to experience the joy of its rebuilding.
Protest in Yerushalayim
In a derasha about speech, we cannot ignore the chain of events that has taken place here in Yerushalayim during the past weeks. The authorities have acted atrociously to members of the religious community, treating them as sub humans and animals. One is forbidden to remain quiet while such atrocities take place around us.
Lest we ask what will it help if I protest. Rav Shternbuch Rebbi, the famed Gaon Rav Yiyzchak Zev the Rav oof Brisk offers the following answer. We must internalize his words and recognize that they are halacha lma'aseh during these times/
The Medrash says that when Pharoh decided to sunjagate Klal Yisrael he spoke the issue over with three of his advisers. Billam consented, Yisro fled, and Eyov was quiet. Because Eyov was silent he was tortured with great affliction.
The Brisker Rav asks, why are yesurim considered an appropriate punishment for silence? When a person feels he is being tortured, he screams. Even though his yelling does not help, since he feels excruciating pain he screams. So too when we see chilul Hashem chas vashalom, we too must scream and express our pain.
When we see or hear about the events that the police and authorities performed in the holy city of Yerushalayim, we must feel that the full force of the churban is being felt. We must make our voices heard and show Hashem how much pain we feel. This will arouse Divine mercy and bring an end to their leadership.
However as much as we feel pain one thing is clear. Acting with violence is lowering ourselves to their level and accomplishes nothing. We must make our voices heard while at the same time maintain our dignity. In this way we are standing up for the truth and at the same time sanctifying Hashem's name.
Thursday, July 16, 2009
A Passion For Truth, Prerequisites For Jewish Leadership
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Family Ties
"After Pinchas killed Zimri, the Shevatim chided him saying, 'Your grandfather [Yisro] was a Priest to idol worshipers and you have the audacity to kill one of the heads of a shevet of the Jewish people.’ Hashem rectified the situation by tracing Pinchas' genealogy to Eliezer" (Rashi).
Rashi's comment requires explanation. The individuals who were harassing Pinchas knew that his father was Eliezer, son of Aharon. So what difference does it make if the Torah writes his father's name in the pasuk?
His detractors said that Pinchas' zeal to kill Zimri was due to negative character traits which he inherited from the non-Jewish side of his family. They accused him of feigning kanayos, passion for truth, saying that he was a 'wild man' who had taken the law into his own hands and had committed a reckless act. Pinchas should be held accountable for killing Zimri.
Yet Eliezer was a son of Aharon, who personified the attitude of "pursue peace and love peace." Everyone knew that Eliezer followed in his father's harmonious ways, and any act by his son which resulted from his influence was certainly motivated by pure intentions. By tracing Pinchas' genealogy to Eliezer, the Torah makes it clear that Pinchas' killed Zimri in the name of the genuinely peace-loving ways he absorbed from his father, and not due to any sinister influences.
The Whole Truth
Pinchas was rewarded for his act of truth with a bris of Shalom. When the Torah recounts this, the letter vuv in the word Shalom is a written ketuah, split. What is the deeper meaning behind this?
Peace is not always easy to come by. Some people feel that peace-making justifies excessive compromising. Rather than pursuing truth, they rush to carve up everything sacred in a vain attempt to appease all the parties. While they may have good intentions, what results is very far from what the Torah calls peace.
By writing the vuv split¸ the Torah is warning against such strategies. The split vuv hints that the words Shalom can be read without the vuv, spelling shalem, complete. Thus, the Torah unequivocally warns us against carving up that which is worthless if it is not complete, in the name of peace.
Technology has given us real life examples of this concept. A sophisticated spacecraft that can take man to the moon and cost millions of dollars becomes a deathtrap if a single screw is loose. Likewise, attempts to forego certain core Jewish values and practices in the attempt to compromise with the forces of the modern world, result in the self-destruction of communities. Only complete dedication to the Torah ideals can bring real everlasting peace.
Standing Alone
Pinchas understood that his act would attract criticism, yet he did not hesitate to kill Zimri. In doing so he showed Klal Yisrael the proper way that to act. One should only consider what is correct in Hashem's eyes, and disregard how others might judge you.
This fundamental concept is hinted at in the Eseres HaDibros. While most of the Torah is in the plural form, the Ten Commandments, which encapsulate the entire Torah, are written in the singular. This fundamental creed is directed personally to each individual Jew. The Torah thereby teaches us that one's fulfillment of mitzvos must not be affected by the herd mentality.
This point is illustrated by the following story. Rav Avraham Kalmanovitch was the rav in the city of Rokav in Europe. Later he came to the United States and was instrumental in helping the entire Mir Yeshiva to reach Shanghai, and thus saving their lives.
While still in Europe, Rav Kalmanovitch had an important question that he needed Rav Chaim Brisker to answer. He heard that the Rav Chaim was in Brisk, and he went to Rav’s home and knocked on the door. He continued knocking, but to his disappointment there was no answer.
After waiting for a long while Rav Kalmanovitch realized that he had to resort to more assertive techniques. He called out, "Rav Chaim, I have a question that involves pikuach nefesh." Within a few moments the Rav of Brisk was at the door.
Rav Chaim explained his reluctance to answer the earlier knocks as follows: “The Rambam writes (Deos 6) that if the world is full of evil people, a person should isolate himself in the desert. Once in a while I shut myself up in my home and imagine that I am in such a desert.” Rav Kalmanovitch had come during one of these times, and Rav Chaim had only been willing to break his isolation when he heard that it was a situation of pikuach nefesh.
Helping the Klal
Pinchas taught us a crucial lesson that one must pursue the truth regardless of what others might think. The Chilul Hashem alone was certainly enough reason to kill Zimri. However there was another major motivation behind Pinchas' actions.
Hashem had responded to the transgressions of Klal Yisrael with a magefah, a deadly plague which was claiming thousands of Jewish lives. Pinchas' timely act atoned for their sins and stopped the magefah. This effectively saved the entire Jewish people.
A passion for the truth is praiseworthy, but only if it is tempered with a love for Klal Yisrael. Had Pinchas' actions been spurred only by anger against the Jewish people they would not have been as effective. His sincere desire to save Klal Yisrael made Pinchas' conduct a true act of Kinas Hashem.
Next in Line
As Moshe's term of leadership over the Jewish people drew to a close, he needed an appropriate successor. After Pinchas had shown such a passion for the truth, perhaps he should have been first choice for the position. Why wasn't he even considered a candidate for the next leader of Klal Yisrael?
Yehoshua ben Nun spent years of his life personally learning from and serving Moshe Rabbeinu. If a doctor or lawyer cannot properly function in their roles before completing an extensive hands-on internship, certainly a leader of Klal Yisrael must work closely with another leader beforehand. This hands-on experience helping Moshe Rabbeinu put Yehoshua before Pinchas or any other candidate for the leadership position.
Rav Sternbuch once spoke to the Brisker Rav about someone who was a talmid of his father, Rav Chaim Brisker. When the Brisker Rav asked how long this person had learned from his father, Rav Sternbuch replied three years. "Three years!" exclaimed the Brisker Rav. "Three years is not enough time to be considered a talmid of my father."
From Pinchas we learn that in the pursuit of truth we must disregard the opinions of others, yet we must always maintain a deep concern for all our fellow Jews. Yehoshua ben Nun teaches us that, while we must maintain our individuality, true Jewish leaders are humble enough to learn deeply and extensively from their predecessors, who exemplify and epitomize true Divine service. May Hashem help us all to serve Him with truth at all times.
Tuesday, July 7, 2009
Between a Blessing and a Curse, The Power of Bilam’s Words for our Lives
Written by Rabbi Daniel Yaakov Travis
(based on a derasha leil Shabbos Balak from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
A Self-Made Man
"Why did Hashem rest His Presence on this evil non-Jew [Bilam]? In order that the nations of the world should not be able to claim: 'If we only had prophets, we would have repented.' Hashem gave them a prophet and he destroyed the moral standard that previous generations had established." (Rashi, Bamidbar 22,5).
The Medrash tells us more details about Bilam. Although the Jewish people never produced another prophet as great as Moshe Rabbeinu, the non-Jews did. This was the evil Bilam whose prophetic insight equaled that of Moshe.
Yet even Bilam's great prophetic powers do not really seem to provide a solid basis for Rashi’s statement. The nations of the world can still argue that had they been given a great prophet as good and righteous as Moshe, they would have repented. Giving them someone as wicked as Bilam just made their situation worse.
This complaints can be addressed as follows: Torah lauds the greatness of humility, and teaches that when Hashem gives a person extraordinary gifts, the recipient is obligated to use these strengths in order to work on himself and make himself worthy of such Divine benevolence. Other nations that are not bound to the Torah do not feel this obligation. Therefore, Bilam, who was arrogant and money-hungry preferred to use his G-d given gifts to promote his personal status and wealth.
Moshe Rabbeinu who taught the Torah to the entire Jewish people followed the directive to cling to the attribute of humility, and is described as the humblest person who ever lived. When he was offered power, he replied: "Give it to someone else and not me. Anyone else is worthier of leadership than I."
Rashi explains that Balak shared Billam's negative drives and felt that, as long as the Jewish people were around, life was not worth living. Their very existence cast a damper on his relentless pleasure seeking and self-aggrandizement. The Jewish People, the Torah and the Divinely inspired moral consciousness that they inspired were a thorn in his side. As far as he was concerned, they had to be destroyed.
An Eloquent Orator
"How good are your tents Yaakov, your Mishkan, Yisrael." Bilam's words of blessing are some of the most beautiful pasukim in Tanach. At face value, it is difficult to perceive why the Torah considers him such a rasha.
Behind Bilam's eloquent phrases was the intention to completely wipe out the Jewish people. Praising the exalted level of holiness of the Jewish people was a ploy to try and arouse Hashem’s judgment when the Jews failed to live up to this high praise. He wanted Klal Yisrael to act immorally, in order that Hashem would punish them with an exacting judgment reserved only for the truly righteous.
Although he was not successful in cursing Klal Yisrael, Bilam's evil intentions bore fruit. He advised Balak to tempt them with immorality, and as a result, 24,000 Jews perished. If Pinchas had not stood up for the Divine honor, Bilam's evil plan could have come to fruition.
Take Me to Your Leader
Bilam's arrogance further expressed itself in his speech. Balak sent melachim, messengers, to summon him. Billam responded that he should have sent sarim, heads of state, to speak to him.
This snobby attitude is a sign of true conceit , and a Jew should be careful to act in the opposite manner. Successful professionals, businessmen and public figures should be accorded honor, but every humble Yid is also worthy of respectful treatment. Moreover, when it comes to lomdei Torah, whose Torah study sustains the entire universe, we should be careful to treat them respectfully, even if the whole world looks down on their “lack of accomplishment.”
I heard recently of an incident in a shul in New York which one morning was visited by a Rav and a well-known Jewish politician for Shachris. The Rabbi of the shul gave the politician a warm welcome, saying what an honor it was that he had chosen to daven in their shul. He did not make mention of the Rav, though he did remind him privately not to try and collect money in his congregation after the services.
A Place in the World to Come
The Gemara is Sanhedrin asks, "Who is an apikoris? Someone who says, 'What do talmidei chachamim do for us?'” Chazal tell us that someone who does not value the essential contribution of talmidei chachamim has lost his place in the World to Come.
"Let me [Bilam] die the death of the righteous… (Bamidbar 23,10)". Bilam understood that Klal Yisrael will receive immeasurable reward in the World to Come, and even wanted to die the death of the righteous. He was not however willing to live the life of a tzadik, and instead directed his gifts towards destroying the Jewish people. As a result, he most certainly found himself in the darkest corner of Gehenom.
The Vilna Gaon once saw a famished wagon driver stranded without a roof over his head in the middle of the night. After the Gaon invited him into his home and fed him, the wagon driver gave a weary sigh and lamented his struggles to make a living. The Vilna Gaon responded that the day-to-day struggle to survive in this transient world is indeed challenging, but it pales in comparison to the work one needs to do to secure an eternal portion in the World to Come.
In a Class of Their Own
We can further understand the unique purpose and goals of Klal Yisrael as learned from Bilam's words from the following incident. Rav Elchanan Wasserman once traveled to England to collect funds for his yeshiva in Barenvitch. He came to speak in a local shul frequented by individuals who did not appreciate what he was doing for Klal Yisrael. The message of the Rosh Yeshiva's derasha was as follows:
"They are a nation in a class of their own, and are not counted among the other nations (Bamidbar 23,9)." Rav Elchanan Wasserman explained that other nations need a land to establish their identity. Without a homeland, their national cohesion quickly dissipates.
Klal Yisrael, on the other hand, does not value Eretz Yisrael as a homeland. For the Jewish people, the Land of Israel is a place where we can perform mitzvos in the optimal fashion. In this way, we are “not counted among other nations,” for our yearning for our land differs from all that of all other peoples.
The gabai considered Rav Elchanon's message to be anti-Zionist and after the speech told everyone in the shul to leave and daven Mussaf somewhere else. A handful of people remained with Rav Wasserman, among them Rav Sternbuch, who was then a young bachur. Rav Elchanan said that success in acquiring funds is in Hashem's hands and was undaunted by the fact that most of his audience left.
Permanent and Temporary
"How good are your tents Yaakov, your Mishkan, Yisrael." Bilam's words are strikingly beautiful and the above phrase was even incorporated into our tefilos. They have the potential to be a source of tremendous bracha for us.
What is the deeper meaning of the above pasuk? Bilam's words come to describe the exalted nature of the Jewish people. The name Yaakov represents the physical aspect of the Jewish people, while the title Yisrael refers to our spiritual nature.
The Jewish people’s physical needs are like a tent – a temporary home in this transient world. Our spiritual endeavors, on the other hand, are like the Mishkan, which although it was only a temporary resting place for the Divine Prescience, served as Klal Yisrael’s spiritual focal point for hundreds of years and is still the model for Jewish homes until this day.
If we properly absorb this world outlook, viewing our never-ending physical needs as fleeting matters, and our brief spiritual opportunities as an investment in perpetuity, we will merit seeing Bilam’s words fulfilled as a bracha in our lives and homes today.
Thursday, July 2, 2009
Beyond Comprehension, The Mitzvah of Para Aduma
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Deeper Meaning
"This is the Chok [Statute] of the Torah." The nations of the world come to the Jewish People saying, 'What is this mitzvah of Para Aduma? What is the reason for it?" Therefore the Torah writes, 'This is the chok of the Torah.' You have no right to give a reason for it'' (Rashi, Bamidbar 19,2).
Rashi's words are baffling. He starts off by explaining that one may not seek explanations for the Para Aduma, yet he concludes the perek (19,22) by quoting Rav Moshe the Darshan, who offers a reason for this mitzvah. How can we understand this apparent contradiction?
Although the Rambam, Sefer HaChinuch and other Rishonim seek to explain the significance of each of the mitzvos, in truth the reasons are way beyond our comprehension. These great chachamim were merely offering us a glimpse of insight into the Torah's commandments. Only after unconditionally accepting our obligation to fulfill all the mitzvos may we explore the "reasons" for any given mitzvah.
This simple acceptance of Hashem’s Torah is epitomized by the Para Aduma. After accepting the fundmental teaching of the Para, that the true reasons for the mitzvos are beyond our comprehension, we are then permitted to make derashos to try and reach a deeper understanding. Even after the explanation, it remains clear to us that the real reasons are still unknown to us.
The nations of the world believe that they should be able to grasp the logic behind any concept, and therefore demand the reason for the mitzvah. When they ask, we must answer, 'This is the chok of the Torah'. Since they are unwilling to subjugate their intellect to their Creator, we are forbidden to reveal reasons to them, for if the reasons do not satisfy their limited powers of logic, they will deduce that the mitzvah is unreasonable.
Accepting Limitations
The Vilna Gaon compared this concept to looking at a globe and seeing that one tiny dot represents an entire country. Similarly, every mitzvah we do has unfathomable ramifications in the Upper Heavens, with infinite reward awaiting those who perform it faithfully. So too, each transgression causes untold damage to the spiritual worlds, and every effort must be made to avoid even the slightest transgression.
In tefilah we say “Ein Kelokeinu” – no one is like the Almighty. Immediately afterwards we say, “Mi K'Elokeinu” – who is like the Almighty? If we have already declared that there is no one like the Almighty, why do we then ask who is like the Almighty?
The answer is clear. First we accept that there is no one like the Almighty, and that our intellect can not grasp His greatness. Afterwards we may pursue this concept further and seek a glimmer of understanding about the nature of Hashem.
This is the deeper meaning behind our proclamation at Har Sinai: “Na'aseh V'Nishamh.” First we declared “na'aseh,” we will do even if we do not understand. Afterwards we said nishma, we will try to understand the Torah to the best of our ability.
Professors and philosophers cling to the belief that their minds are capable of grasping all wisdom. They spend their lives asking deep questions, in order to show that they are working towards complete understanding. Their intellectual probing eventually leads their students to deny the existence of a Creator.
Klal Yisrael knows better. Animals were given a certain amount of intellect. They instinctively know everything needed to survive in their environment and avoid danger.
Man was also given a mind as a tool to navigate the challenges of life in this world. But its purpose is not to understand the ways of Heaven. For this, we need the emunah that 'His thoughts are much deeper than ours'. Para Aduma teaches us the fundamental concept that all of the Torah is a chok, and this emunah is the secret of the survival of the Jews throughout the generations.
A Cow for a Cow
Rashi explains that the reason for the choice of a cow for the mitzvah of Para Aduma. Klal Yisrael sinned with the Cheit HaEgel. In order to atone for this transgression measure for measure, the Almighty gave us the mitzvah of Para Aduma.
Rav Eliyahu Lopian offers a beautiful explanation for this concept. The pasuk in Yeshayah says "The Almighty will clean away the filth of Tzion". When a baby dirties his diaper, the smell is repulsive to those around him. Yet the baby’s own parents readily and lovingly clean their child.
So too, when the Jewish people transgress, it is revolting to the melachim, and they are unwilling to aid in the process of purifying Klal Yisrael. Only the Almighty, our Father in Heaven, is willing to clean up the mess Himself. For this reason He gave us the Para Aduma, as a loving gesture to help us clean up the mess we made with the Cheit HaEgel.
Effort and Reward
Finding a Para Aduma is no easy task; even two black or white hairs disqualify the Para. Because of its rarity, purchasing one could cost thousands of gold coins. This alludes to the great mesiras nefesh and dedication required to purify oneself.
Guarding the mitzvos of the Torah requires effort on our part. Someone who gets out of bed whenever they feel like it, thereby missing minyan in shul, and learns Torah only when it conveniently fits into his schedule, is missing a crucial aspect of Divine service. Only a person who is moser nefesh, who exerts himself to fulfill the Torah, can come to a level of complete purity.
The Gemara in Kiddushin recounts the story of a famous non-Jew, Dama ben Nesina. Chazal came to purchase precious stones from him which they needed for the Ephod of the Kohen Gadol. The keys to the cabinet where they were stored were underneath his father's pillow, but Dama ben Nesina dared not wake him up to get them. He chose to miss out on earning riches through the sale so as to avoid disturbing his father.
In the merit of his fulfillment of the mitzvah of honoring his father, Dama was rewarded generously. The next year, a Para Aduma was born to him. Chazal paid him thousands of gold coins in order to purchase the Para.
The Chidushei HaRim explains the deeper meaning of this Gemara. After such an act of dedication to his father, the Jewish people were challenged in the heavens why they were not moser nefesh for mitzvos like this non-Jew. The Almighty gave the Jewish people an opportunity to prove their commitment, by paying a small fortune to purchase a Para Aduma, to fulfill a mitzvah with no apparent reason.
"'This is the chok of the Torah,' I have made My decree, and established My statute, and you have no right to question it." Herein the Almighty lays down a fundamental principle of the Torah: His ways are far beyond us and that only by accepting His Absolute Sovereignty can we succeed in serving Him.
May it be His will that His honor should be revealed speedily in our days.
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