Be Normal

There is a Talmudic statement of בטלה דעתו אצל כל אדם. This means that one’s own opinion or view is canceled opposite every person.

This subject came up regarding one who makes a whole meal out of wine. There are those who would claim that they are totally full from such consumption. Nevertheless, he would not say ברכת המזון because this is not the “normal” thing to do. We would call this, בטלה דעתו אצל כל אדם.

Perhaps we can learn from this how important it is to maintain some sense of normalcy in the way we practice our Judaism and conduct our lives.

Extremism is not good for Jewish unity. While uniqueness is important and each individual does need to reach his full potential, we still need to act in a uniform way. The Book of Judges prefaces bad tidings with the words איש הישר בעיניו, that each person did what was “right in his own eyes.” Chazal and Judaism want us to “be normal.”

Rachav the Convert

The Haftarah last Shabbat discussed the story of the spies sent by Yehoshua to Jericho. We are introduced to their host, רחב הזונה.

It is fascinating to hear the words of Rachav. She is totally in awe of the achievements of the Jewish people and the G-d of Israel. She fully realized that Hashem is the true G-d and the people of Jericho are in total fear of Hashem’s hand.

The Midrash tells us that Rachav later converted to be part of עם ישראל. Yehoshua was so impressed by her sincerity that he decided to marry Rachav.

Today we also witness great numbers of non-Jews who see Hashem’s hand as He rebuilds the House of Israel. They realize that the fulfillment of numerous prophecies in our time, is a clear proof that Judaism is the only true religion.

I don’t believe that there has been as many conversion candidates as their are today, since the time of the Temple. Like Rachav, they want to embrace the one true religion of the world.

Crying for Nothing

Another point made in Parshat שלח is the idea of בכיה של חינם, crying for nothing. It was the night of the ninth of Av, that the nation cried that entire night after hearing the evil report of the spies.

Hashem said, “You cried a crying for nothing, now I will give you a reason to cry.” Tisha B’Av became the saddest day in the Jewish calendar.

The שערי תשובה speaks of נרגנים, or complainers. It describes people who are full of negativity and self-pity. They live a life of feeling sorry for themselves and seeing that everyone has it better than them.

The tragedy of this attitude is that such people will have a difficult time coming to שמח בחלקו, being happy with one’s lot in life. The key to finding happiness and peace of mind, is learning to be happy with all of Hashem’s gifts, and he is given all that he needs.

We must learn that one must be careful not to cry for nothing. Hashem might give us a real reason to cry.

Comfort Versus Spirituality

Parshat שלח addressed the issue of the place of ארץ ישראל in connection to one’s Judaism. While it was clear that the purpose of the exodus was to bring ALL of the Jewish people into the Land of Israel, somehow this obvious point is often overlooked.

The issue today as always boils down to the question of materialism versus spirituality. Israel was one of those things acquired through difficulties. Those difficulties involved being able to live as comfortably in other lands just like Israel.

Today this is dramatized even more when Western countries enjoy so much affluence. If a person wishes to be true to his ideals, and is seeking a more meaningful life, he will choose Israel. If he compromises for the sake of the “easier” life, he will choose not to live here and justify this by finding flaws with our little country.

This is the painful truth with very few exceptions. Sometimes it needs to be said. Parshat שלח is a good opportunity to do so. Shavua Tov.

ציצית

Parshat שלח ends with the Mitzva of ציצית. There appears to be three different messages learned from this commandment.

The first idea focuses on the word, וזכרתם, that we must remember. The wearing of ציצית is meant to be a constant reminder that we are Jews with a special mission and special expectations. We are to strive for holiness in the way we live our lives.

The second message comes from the mention of יציאת מצרים, our exodus from Egypt. Rabbi Soloveitchik says that this is designed that we accept עול מלכות שמים, the yoke of Heaven. It is also a reminder that Hashem rules the world.

And the final point is related to the blue Techeilet combined with white on ציצית. Again, the Rav explains that White represents clarity, purity, and forgiveness. The Blue, which is likened to the sea and the sky, is only vaguely grasped. It represents the enigma of the Jewish people. It is difficult to understand why we have lived so long in the Exile and how we survived. Blue is to remind ourselves that we surrender to Hashem and we are not meant to understand all that takes place around us. We must rely completely on Hashem. Shabbat Shalom

Hashem’s Strength

There is a great deal learned in the manner Moshe Rabbeinu prayed to Hashem for forgiveness for the sin of the spies. The key Pasuk comes from the words, ועתה יגדל נא כח ה׳, “And now, Hashem’s strength should be made great.”

Rabbi Soloveitchik reminisced that as a boy his Chabad Rebbe would cry when he would speak about the destruction of the Beit Hamikdash. It took the Rav about a year until he understood why.

The above Pasuk taught that it is the task of the Jew to increase Hashem’s strength. Israel must reveal Hashem’s existence to the world.

The Rav’s boyhood realization was that although Hashem is Omnipotent, He cannot act alone. We must teach the world that there is a G-d that the world must be subservient to.

Today, according to Rav Shmuel Eliyahu, the numerous fulfillment of prophecies in our times, attests to Hashem’s existence. Instead of intellectually trying to prove Hashem’s existence, Rav Eliyahu simply lists the prophecies and how they have been fulfilled. There cannot be a doubt that Israel of today is what makes Hashem’s strength increase.

The People and the Land

Parshat שלח discusses the tragedy of the sin of the מרגלים. Rabbi Soloveitchik said that the connection between last week’s Parsha and this week’s, is that Miriam failed to see the סגולה, specialness of Moshe Rabbeinu and his prophecy. The spies equally failed to see the סגולה of ארץ ישראל.

The Rav goes on to describe the relationship between the Jewish people and the Land of Israel as a kind of marriage. This relationship began a love affair between the people and the land.

Moshe’s intention in sending the spies was like the groom needing to check out the bride before the marriage. Their sin was that they rejected the bride. They did not feel the specialness and holiness of the land. Yehoshua and Calev did feel this excitement and connection.

Unfortunately, today there are numerous Jews in the world who have rejected the bride. Somehow they do not feel that their Judaism is missing anything, despite having little or no connection with the land.

Thankfully, there are over six and a half million Jews who feel this connection and love the land passionately. They have chosen to live here.

Let us hope that the Jews of the Galut will wake up and accept the bride and come home to Israel.

Respect for Torah Scholars

The Rambam lists two of the 613 Mitzvot related to the treatment of the תלמיד חכם, Torah scholar.

The first is called L’Hedavek B’Yodav, to cleave to those who know Him. The Rambam explains that we are commanded לדבקה בו, to cleave to Him. The way we cleave to Hashem is by being close to the תלמיד חכם. We should help him in business and we should try to have our sons marry the daughter of a תלמיד חכם, and our daughters should marry a תלמיד חכם. We should be close to the תלמיד חכם and thirstily learn from them.

The second Mitzva is titled, “L’Chabed M’Lamdeha V’Yodeha”, to respect Torah teachers and those that know Him. We are commanded to show respect to our Rabbi/Talmid Chacham, even more than to our parents. The parents bring us into this world, and the Rabbi brings us into the next world.

Therefore, we need to take great care in showing respect to the Torah scholar. We are to stand before the Rebbe and take care not to contradict him in a disrespectful manner.

It is probably not so well known that these two Mitzvot exist. We should take great care to observe them.

Animal Rights

There is a debate between the Rambam and Ramban in connection with the laws related to treatment of animals.

The Rambam felt that all laws of the Torah are גזירת המלך, a decree of the King. They are not רחמים, teaching to be merciful, because if that were the case, we would not be allowed שחיטה,ritual slaughtering, and we would not be allowed to eat animals altogether.

The Ramban disagrees and says that all laws in the Torah related to animals, are specifically for the purpose of teaching רחמים.

The Ramban said that the intellect of an animal is not it’s driving force. However, there is an instinctive love between a mother animal and its offspring. They feel pain like a human, if their babies are harmed in any way. Such an awareness is designed to make us more compassionate human beings.

Kindness and mercy are characteristics that separate the Jew from the rest of the nations.

Sanhedrin

Parshat בהעלותך introduces us to the idea of the סנהדרין. Moshe Rabbeinu is frustrated with the rebelliousness of עם ישראל. He tells Hashem that the burden of leading the people is very difficult.

Hashem’s solution is that Moshe gather seventy of the holiest men of Israel.

The סנהדרין existed from the time of Moshe Rabbeinu until 358 of the Common Era. They were a legislative body that decided crucial matters of Jewish law and enforced the Torah as the law of the land.

They helped keep the Jewish people united. It was beneficial to have one body that were accepted by all. Their authority was never questioned.

Each tribe had its own סנהדרין קטן of twenty-three members. They were allowed to exercise capital punishment if severe Torah law was violated.

After 358, when the סנהדרין disbanded, a set calendar was made for the Jewish people. The tragic part of the story was that once there was no longer a סנהדרין, Judaism lost its single authority. The Jews in the Galut, followed their leaders in their respective communities. Jewish unity was never the same when there was no longer a סנהדרין. We look forward to its re-establishment.

Hoarding and Greed

The incident at קברות התאווה where the people complained about lack of meat and watermelon, was very telling. Hashem answered their request by sending the quails.

It was bad enough that they were unappreciative of Hashem’s kindness in the desert. The מן provided them with all of the nourishment that they needed. But what was worse was the way they collected the quails. Rabbi Soloveitchik comments that they gathered the שליו in piles and acted like mad men.

Judaism hates hoarding, avarice, and greed. People who believe that security comes with amassing wealth are nothing but fools. The sin of קברות התאווה was one of greed and desire. The important lesson here is that our real security comes only with our complete reliance on Hashem. Anything else is vanity of vanities. Shabbat Shalom

Aharon and the Menorah

Parshat בהעלותך begins with the commandment to light the Menorah. The Ramban comments that Aharon was a little despondent after seeing that each of twelve tribes were honored to make sacrifices at the dedication of the Mishkan,

Aharon was concerned that perhaps he was unworthy for his part in creating the Golden Calf. He is assured that he is in Hashem’s good graces. Not only is he given the exclusive Mitzva to light the Menorah but there will be a special holiday in the future where his descendants will save the Jewish people. The story of the Maccabees and his special Mitzva were meant to give Aharon special recognition.

Rabbi Soloveitchik points out that Aharon demonstrated tremendous humility. He allowed himself to be insulted and struck with stones. He guarded sanctity with self sacrifice and unbounded love.

Aharon was similar to Rachel who helped her husband, Rabbi Akiva. Because of all of this, Aharon was rewarded with Chanukah.

An Interesting Story

Harav Shalom Shvadron, was known as the “מגיד” or storyteller of Jerusalem. He told the following story to make an important point.

The Rav was once passing an area where the sewage pipe had broken, leaving a very bad smell. Rav Shvadron hurriedly passed that area as quickly as possible. To his surprise, on his way home, he noticed the sewage workers taking their lunch break right in the middle of where the horrible stench originated. These workers were so used to this smell, they didn’t even notice it.

The message of Rav Shvadron was that there are times when people settle in to a lifestyle or marriage that is really bad. But instead of doing something to work hard to change the situation, they settle for the status quo and learn to get used to the stench.

Others see what’s going on and can’t believe what is obvious. However, the victims of their predicament become oblivious and try to convince themselves by way of denial, that things don’t smell at all.

We must learn from this story to work harder at our marriages and to live more quality lifestyles.

Too Much Money- Too Much Free Time

The Gemara in מסכת ברכות describes how Moshe Rabbeinu convinced Hashem to forgive the Jewish people for the sin of the Golden Calf.

Surprisingly, Moshe blames Hashem for the sin. He says that the fault was with Hashem because of all the gold they were given when they left Egypt. Without gold, they could not have built the Golden Calf.

The comparison to this was like giving a young man a pouch of gold and placing him in front of a house of prostitution. There is just too much temptation to resist.

This story seems to also explain the problem with the Western world today. When there is an abundance of money and free time, it only spells trouble. If the funds were not there and people used their time wisely, they would not have time to sin.

This is why the Mishna says יפה תלמוד תורה עם דרך ארץ, that Torah and work is ideal, for the involvement in both will minimize sin.

Slaughtering on Rosh Hashanah

The debate over eating meat and vegetarianism is ongoing. In Jewish writings, both views do receive recognition. On the one hand, Hashem gave us the ability to conquer the land and all that is in it. This allows us to use animals to our benefit, provided we do not violate צער בעלי חיים, mistreating animals.

On the other hand, some view שחיטה, ritual slaughtering, as possessing a certain element of cruelty. I was told by Rabbi Eliezer Wolff, a שוחט of עופות, that there exists an interesting Halacha conforming this idea.

We are permitted to do שחיטה on all of the Yom Tovim except Rosh Hashanah. At the time of the Talmud, there was no refrigeration, so the only way to have fresh meat was to slaughter during the Chag. The Rabbis felt that despite this allowance on other holidays, it was not appropriate for Rosh Hashanah. This was a day when we ask Hashem for mercy and שחיטה still represented an element of cruelty. Therefore, the שחיטה allowance did not extend to Rosh Hashanah.

Shimshon and Shlomo

Shavua Tov. The Haftarah from yesterday’s Parsha, told the story of the birth of Shimshon. His parents declared him a Nazir from birth.

The Rambam discusses Shimshon in connection with the laws of conversion. He says in הלכות איסורי ביאה, the following: One must not allow himself to even think that the מושיע, savior of Israel, could have married a non-Jewish while she remained in her non-Jewish status. But the secret of the matter is that both Samson and King Solomon made sure that these women were converted before they were married.

The Rambam goes on to teach the laws of conversion. If they did error, it was only that they created makeshift courts in order to facilitate these conversions.

The main point here is that Shimshon and Shlomo couldn’t possibly have gone down in history as the מושיע in Shimshon’s case, or ידיד ה׳, the beloved of G-d, had they actually married non-Jews.

The Nazir

The Nazir, is a central topic in today’s Parsha. There is great controversy between the Rambam and Ramban as to whether the choice to separate from wine, the dead, and not cutting hair, is a praiseworthy act.

The Rambam felt it was a negative decision, which is why the Nazir offers a sin offering at the end of his Nazirite vow. It’s as if he is telling Hashem that He did not give us enough laws in the Torah. He is afflicting himself unnecessarily.

The Ramban, on the other hand, felt that trying to elevate oneself spiritually, has to be positive. His explanation for the sin offering is that he is punished for ending this period of added spirituality.

Shimon Hatzaddik, who was כהן גדול for forty years, only had one encounter with a Nazir. It involved an extremely handsome individual who first saw his reflection by a small body of water. He needed to become a Nazir to contain his יצר הרע. Such a Nazir, certainly did a praiseworthy act.

We need to be certain that all acts of Kedusha that we take upon ourselves, should be solely motivated by the intention to get closer to Hashem. Shabbat Shalom

Desert Travel

Parshat נשא continues with the special תפקיד, or role of the three Levite families, גרשון קהת and מררי. They were to carry the curtains, the beams, and the holy vessels.

Moshe Rabbeinu had special עגלות, or wagons made for גרשון and מררי to transport the beams and curtains. However, the holy vessels had to be carried by the קהת family. The Torah says בכתף ישאו, that it had to be carried on their shoulders.

We also find that עגלות were mentioned when transporting Yakov Avinu to Egypt, as directed by Yosef. This would further emphasize that Yakov was a living sacred being.

Rabbi Soloveitchik notes that it was forbidden to watch the wrapping of the holy vessels. It was meant to be a רמז to the importance of צניעות, modesty.

It is interesting to note all of the symbolism that is learned from the Torah, even when giving details of how the Jews traveled in the desert.

Achdut

One other message to take with us from Shavuot is אחדות, or Jewish unity. The Pasuk says, ויחן ישראל כנגד ההר, Israel dwelled opposite the mountain. It should have said ויחנו, in the plural.

The explanation is כאיש אחד בלב אחד, as one man with one heart. This teaches that on Mount Sinai there was incredible unity among the Jewish people. This was certainly important at that moment of Divine revelation when we received the Torah.

Some say this is the explanation of the famous story of the non-Jew who asked to be taught the Torah on רגל אחד, one foot. The play on words of רגל is that it could be referring to the שלוש רגלים. The non-Jew is asking what the meaning of the רגל of Shavuot was all about. Succot was about dwelling in a Succa and Pesach was about Matza and the Seder. What was Shavuot about? Hillel answered that the message of Shavuot was ואהבת לרעך כמוך, love your neighbor as yourself. The rest is commentary. We need to take this feeling of Achdut and love into the summer months ahead.

Conversion

One of the themes of Shavuot is the subject of conversion. The entire nation converted on הר סיני as they accepted the Torah. We also read the Book of Ruth which is also about the most famous convert among the Jewish people.

The Rambam discusses the rules for conversion in הלכות איסורי ביאה chapter fourteen. He uses Ruth as the example of one who is מתאמצת, insistent or persistent in her desire to become Jewish. We first try to determine what the motivation was of the potential convert. We first want to make sure that there isn’t a romance involved. It is obvious from ancient times that people will convert in order to marry the Jew they have fallen for in love. We also want to be sure that they are not using the conversion for personal gain.

If after all of this, the convert still stubbornly wants to be Jewish, he is allowed to convert.