Tisha B’Av

Having Tisha B’AV on Saturday night presents some Halachic differences from a weekday Tisha B’AV.

There is no mourning on Shabbat so that a regular Seuda Shlishit can be enjoyed with Zemirot. The problem is with the transitional time between sunset and three stars.

We cannot begin to show signs of mourning until three stars, but we also can no longer show the joy of Shabbat. Sunset is at 7:48 so that we should stop eating a few minutes before and wait until 8:27 for this interim period to end.

After 8:27, or three stars, we begin the mourning of the fast. We take off our shoes after saying ברוך המבדיל בין קדש לחול, and put on our weekday clothes and non-leather shoes.

We then pray ערבית with אתה חוננתנו, followed by the reading of איכה and קינות. A blessing on the candle is made in Shule and no blessing on בשמים, spices.

The fast is broken on Sunday night at 8:15 with only the blessing of בורא פרי הגפן and המבדיל. It is preferable not to break the fast before hearing Havdalah.

May we merit seeing the rebuilding of בית שלישי in our lifetimes.

Cities of Refuge

We were introduced last week to the idea of the ערי מקלט, or, cities of refuge. These were cities designated throughout Israel for accidental murder.

It may seem strange to call it accidental murder and not call it something else like manslaughter or inadvertently causing death.

The reason why the Torah refers to this individual as a רוצח, murderer, is because he was partially to blame. The example given in the Torah about an ax that accidentally flew off it’s handle, is referring to a case where the ax was loose.

The wood chopper should have examined the ax before using it. Had he been more careful, the accident might never have happened. If he could prove that the ax was examined and it met all safety standards, he would have gone free.

Those who entered the ערי מקלט were sent there because of partial negligence. If there was gross negligence, the murderer would not go to the city of refuge. He would be on the run from the גואל הדם, the redeemer of blood.

Obviously, if it was premeditated murder, there would also not be an עיר מקלט. It is interesting to note that Moshe Rabbeinu set up the first three cities of refuge on the east side of the Jordan, after he conquered the territories of Sichon and Og.

A final point of interest is that initially, all cases of death caused by one individual to another, forced the killer to run to the עיר מקלט for protection. He would be escorted to the court to have his case tried. If the decision was accidental death caused with some negligence, he would go to the city of refuge. All other decisions, would have their respective punishment. Only in the case of a complete accident, would he be exempt of all punishment.

The Inhabitants of the Land

The end of the Book of Bamidbar has a very stern warning about our relationship with the inhabitants of the land. The Torah tells us that if they are not driven from the land, they will be “thorns in your eyes.”

It appears that the instructions are clear that we need to show that we are the ones in control of Eretz Yisrael. We are to follow Yehoshua in the manner that he conquered the thirty-one kings when the Jews entered Israel.

He approached each of the kings and gave them three choices. They were politely asked to leave the land and save themselves. They could choose to make peace with Israel and accept גר תושב status, by observing the Seven Noachide Laws. The miracle in Joshua’s case is that all of the kings except for the Givonites, took the third option and made war with Israel.

In an ideal Torah state, the permanent residents of Israel would either be Jews, גרי צדק, righteous converts, or גרי תושב, resident strangers who observed the Seven Noachide Laws. There was no place for idolators.

Part of the mourning of these times, is that we are not yet a Torah State. G-d willing, that time will come soon with the building of the Third Temple.

Two and a Half Tribes

This week we learned about the request of the two and a half tribes to settle on the east side of the Jordan River. They told Moshe that they needed that area for their cattle, as it was excellent land for grazing.

Moshe was very displeased with the request for two main reasons. The first was that the way the request was presented sounded like these two and a half tribes cared more about their cattle than their children. Cattle is another way of saying, their material possessions. Moshe wanted them to understand that the welfare of their children was far more important than material gains.

Moshe’s second concern was that such a request could demoralize the people. He reminded the tribes how badly the morale of the people was damaged by the evil report of the spies.

Moshe’s first response was one of disbelief. He asked, האחיכם יבואו למלחמה ואתם תשבו, “Shall your brothers go to battle, and you will stay here?” He could not conceive of the possibility that these tribes would allow other Jews to fight their battle.

A deal was made that they would fight to help conquer the land, and then they would settle on the other side of the Jordan. Later, in Joshua’s time they were praised for keeping their promise in helping with the numerous battles.

Moshe’s Zeal

Moshe Rabbeinu was praised for his zeal in fulfilling Hashem’s wishes. This was particularly true when he was told to take vengeance against the Midianites.

This was because he was also told that once he completed this task, he would be “gathered unto his people,” which meant that he would die.

It was praiseworthy not only because he did not delay, and this meant that he would be leaving this world sooner than later, but there was an even bigger reason.

We are taught by the ספרי that when nations believe that they can attack the Jewish people, it really means that they are attacking Hashem. The greatness of Moshe was not only that he did not delay, but it was that he did not any additional moment to pass, where G-D’s honor would be restored. Taking vengeance against Midian, brought honor to Hashem and the Jewish people. This was a task needing to be fulfilled without delay.

“The Nine Days”

Shavua Tov-

We are now beginning the “nine days” culminating with the Fast of Tisha B’Av next Saturday night. It is a week of morning and restrictions.

We refrain from drinking wine and eating meat. No music or buying and wearing new clothes. We are not to bathe a pleasure bathing. Due to the hot weather, we can take a quick lukewarm shower just to remove sweat. (It is not a Mitzva to smell of body odor!) We increase our mourning and our thoughts should be focused on the great loss of not having a Temple.

Today’s special Musaf of אתה יצרת, summed things up very well. We remind Hashem of His love for us when we served Him on Shabbatot and ראשי חדשים for atonement. But now because of our sins, our Temple was destroyed and we were exiled from our Land. Clearly, the representation of Jews living outside Eretz Yisrael, is a punishment and curse. We pray that Hashem will lead us back with joy to our Land, where we can once again feel that closeness to Him. This should be the focus of the Nine Days.

Vow Nullification

This week we complete the Book of Bamidbar, with מטות-מסעי and Rosh Chodesh. The beginning of פרשת מטות, discusses vows and how to nullify them.

It is interesting to note that Rabbi Elie Munk wrote that the Halacha that a husband can nullify the vows of his wife, represents the only law in the Torah that appears to be discriminatory against women. He does not try to justify or rationalize this fact, but merely acknowledges it.

He also makes a distinction between the words, הפרה, that applies to a father and his minor daughter, in addition to a husband nullifying his wife’s vows, and the word, התרה. This latter term applies to one who regrets making a vow and wants to be released of that vow. He must go to a Rav who is qualified to give such a release.

Generally, the criteria would be, “Had I known that these would be the consequences of my vow, I would never have made it.” The important lesson to be learned from all of this is that we should take great care to watch what we say.

In קהלת it is written, טוב שלא תדור, משתדור ולא תשלם. It is better not to make a vow rather than make one that will not be fulfilled.

A Good Leader

When Moshe Rabbeinu realizes that all of his efforts to enter Eretz Yisrael have failed, he wanted to be certain that his successor would be a proper leader.

Moshe refers to Hashem as אלוקי הרוחות, the G-d of the spirits. This reference to Hashem is only used one other time when Moshe pleaded with Hashem not to punish the entire congregation for the sin of Korach.

In this case, the “spirits” referred to, were the different natures of the Jewish people.

A leader needed to understand the different mentalities and natures of the people. There were times when toughness was needed, while at others, kindness and compassion were the order of the day.

Most of all the future leader of the Jewish people, needed to have a deep love for עם ישראל. This love along with trusting in Hashem, would allow the leader to meet this formidable text.

סמיכה

The קול התורה of Rabbi Elie Munk, has an interesting description of the handing over of leadership from Moshe Rabbeinu to Yehoshua.

The Torah tells us that once Yehoshua was chosen to succeed Moshe, he is told, וסמכת את ידך עליו, that you shall place your hand on him. This symbolic act of placing one’s hands on the head of his student, is referred to as סמיכה. Literally, the word means, “to lean.” This also applies to a procedure that was done in offering sacrifices. This סמיכה was done by pressing one’s hands on the head of the animal.

The סמיכה referred to by Rabbi Elie Munk is a ceremony that began with Moshe and Yehoshua.

Moshe, the rebbe, believed that his student had adequately mastered his studies as taught by his teacher. He is now being authorized to carry on those teachings in two ways. First, it is understood that he has the responsibility of handing down these teachings to his own students, to keep the chain of Torah going.

But סמיכה also grants the recipient the right to “Pasken” matters of Halacha. Trust is placed in him, that his fear of Heaven will make him investigate and be certain that he is making the correct Halachic decision.

The bond between the rebbe and student, is meant to be strong. The rebbe really needs to get to know his student well, so that he is convinced of his integrity and good character.

This bond that began with Moshe and Yehoshua, continues until today. It is something to be cherished. It is one of those things that even the internet cannot replace.

שכיב מרע

There is a special concept decreed by the חכמים, known as שכיב מרע. This refers to a person who is totally incapacitated, and believes that he is going to die.

In order not to upset the sick person, or שכיב מרע, he was permitted to give a gift merely with oral instructions and the gift was binding.

This gift was meant to go to a friend of this sick individual and not his regular heirs. We record his wishes in a document, which is binding.

The case of שכיב מרע, is similar to a regular יורש, heir, in the sense that the gift is not actually given, unless he dies. If he recovers from the illness, the entire gift is retracted, and the gift remains in his possession.

We wait to see the outcome of the illness. The gift is pending and becomes his, if the שכיב מרע passes away.

In a ירושה case of a regular inheritance, the property of the deceased automatically goes to the next of kin as recorded in the Torah, after the claim of בנות צלפחד.

The Rabbis modeled the unique case of שכיב מרע, according to Torah laws of inheritance.

בנות צלפחד

There is an interesting Midrash of the ספרי, related to the daughters of צלפחד. When they heard that the land was being divided to the male members of the tribe, and not the females, they said the following:

“The mercy of בשר ודם, flesh and blood, is not like the mercy of Hashem. The nature of flesh and blood favors the males more than the females. But the mercy of Hashem is upon everyone, as it is written, “ורחמיו על כל מעשיו״,” and His mercy is on all of his creation.

The תורה תמימה elaborates by saying that they were referring to several laws. If there is a situation of saving a man or a woman, the man comes first. Man is sanctified with more Mitzvot than a woman. And it’s also written, “Happy is the man whose sons are male.”

It looks as though בנות צלפחד were the first women to protest apparent inequality between men and women. This is only a Midrash but could be emphasizing the importance of understanding that men and women are equal in Hashem’s eyes. It’s only that he has given different roles for each of them. These roles do not mean superiority for either one.

Lessons from Pinchas

Shavua Tov-

The incident with Pinchas and his taking drastic actions, teaches us a great deal. We must first remember that what he did, ended a plague that killed 24,000 people.

It is also important to note that Pinchas was granted a covenant of Shalom, peace. It seems surprising that one who acts on his own and kills a princess of Moav and a head of tribe in Israel, is known as a man of peace.

This seems to indicate that at times, it’s necessary to take action, and not be afraid to do that which is unpopular. Having the faith and convictions that Pinchas had, made him act in a way that ultimately proved pleasing to G-d.

It also indicates that eradicating and confronting evil, ultimately brings peace. There are places that mention that it is considered merciful to get rid of evil individuals that are harming others. It is certainly anything but compassionate to allow outward evil to exist.

Pinchas taught us that eradicating evil and confronting it head on, was a merciful act that brought peace.

Pinchas

This Shabbat, we read פרשת פנחס. This is the story of a true zealot, who was rewarded for his zealotry.

At first, the people did not know how to deal with this whole incident. After all, Pinchas took the law into his own hands, and acted alone as Moshe stood by.

He received a great deal of criticism for his actions, and only when Hashem, himself intervened, was it made clear that he acted properly.

He was rewarded with ברית כהונת עולם. Unlike the חשמונאי family who had no continuation of their family line, Pinchas and his descendants continue to live on. Some say he lived to the age of 400, and all of the כהנים גדולים in both the first and second temples, descended from him. There is an opinion that 380 individuals served as High Priest in both temples.

Despite the fact that Pinchas killed זמרי and כזבי for their public transgression, he was known as a man of peace.

There is an opinion that he negotiated the agreement between Moshe and the two and a half tribes, who wanted to live on the other side of the Jordan.

Generally, we are never allowed to take the law into our own hands. If one does, it had better be לשם שמים, for the sake of Heaven, without any ulterior motives of personal gain. Pinchas was such a person who was acknowledged as a true Jewish hero. who saved many lives.Look

Learning Gratitude from a Donkey

One final lesson to be learned in Midot from Parshat בלק, is the subject of הכרת הטוב, recognizing the good that one does for us. Surprisingly, this was taught by non other than Bilaam’s donkey. She lectures Bilaam after he struck her three times. After all, she was his faithful donkey for so many years. He should have given her the benefit of the doubt when she veered off to the side of the road. In Judaism, הכרת הטוב is emphasized very strongly. To be an ingrate, is a very ugly trait. This comes with an attitude that everything we have, is coming to us. It is a sign of arrogance and lack of faith. The ארחות צדיקים reminds us that we are to acknowledge that not only is it that everything we have comes from Hashem’s graces, but nothing we have is deserved. it is all a gift that comes from Hashem’s kindness and generosity. Even gifts that come from relatives are also from Him. One’s relatives act as G-D’s Shaliach in giving over such gifts. This is the Torah way and a healthy way to view the world. It also lends itself to looking at the world in a positive manner. It leaves a person with an overwhelming sense of joy in being able to recognize the good and see how fortunate he really is.

Worry and Anger

Continuing on the theme of working on our emotions, we must learn to eliminate worry and anger, from our personalities. Anger, or כעס, has a very detrimental effect on our day to day dealings. The same is true of worry, or דאגה.

What כעס and דאגה have in common is that they are both wasted emotions. Usually, there is no benefit in either one. כעס allows a person to get upset over things one cannot change.

If one makes a foolish mistake, that leads to loss of money or damage to one’s possessions, getting angry will not change anything. It is much more beneficial to take on a גם זו לטובה, that all is for the best, type of attitude.

Worry, according to the ארחות צדיקים, is the opposite of שמחה, happiness. Worry deprived a person from feeling happy, because he always finds something to worry about.

A little bit of anger can be useful when a teacher or parent uses it for disciplinary measures. But one should never get so angry to the point where he loses control of himself.

Worry can be positive if it is limited to spiritual matters. If one is concerned that he is not serving Hashem with enough enthusiasm, or he is not doing enough Mitzvot, this is positive worry. Any worrying that involves the עולם הגשמי, the material world, is pointless.

So perhaps another lesson to be learned from Balak and Bilaam, is that we need to work on כעס and דאגה.

Hatred and Jealousy

The story of Balak and Bilaam teaches a great deal about human nature, and how one can harm himself greatly, if he does not work on his character.

In the case of these two evil men, they were obsessed with hatred and jealousy for Moshe Rabbeinu and the Jewish people. Balak was so possessed by these negative feelings that he never stopped to pay attention to an important fact. Moshe would never attack Moav, because of their connection to Lot.

This didn’t stop him from launching his attack to weaken the Jewish people. His focus was on how much he detested (ויקץ מואב) the Jewish people. There was no doubt any joy in Balak’s life as long as he knew the Jewish people thrived.

These negative character traits of hatred and jealousy can plague us as well. There are people who have so much to be happy and grateful for, yet, their obsession with other people’s success, deprive them of any happiness and peace of mind.

This is why the study of Mussar books are so badly needed. They help keep us on course, and remind us of the pitfalls of giving in to such negative emotions.

We need to constantly remind ourselves of that famous statement in Piekei Avot: איזהו עשיר השמח בחלקו. Who is wealthy? One who is happy with his lot in life. Such a person learns to appreciate what he has, and does not look at others, as Balak did.

The Three Weeks

Today, we begin the period known as בין המצרים, or, “the three weeks.” It is a particularly sad time of year, as it commemorates the mourning for the Beit Hamikdash. This mourning that is expected of us, is much more than feeling a sense of loss of not having a place to pray and offer sacrifices.
It is a time when we are supposed to recognize the consequences of not having a functioning Temple. A great deal more was lost than having a sacred building burned to the ground. All of the problems facing the Jewish people, are connected with that tragic event.
The Galut, the exile, which was and has been, a terrible curse, began at that time. This led to a tremendous ignorance of Judaism, its traditions, and Torah study. It led to the plague of intermarriage and assimilation. And it gave Jews a false sense of security, if they were fortunate enough to be living in a place where they felt welcome. They forgot who they were and became unaware of the special mission the Jews were meant to play. I see a double sadness when I see the status of Jews outside of Israel today. On the one hand, there is the huge number of Jews who know so little about their Jewishness. And on the other hand, for observant Jews who are blessed with being able to practice their Judaism freely, and are able to have all of their religious needs close at hand, creates a certain complacency and false sense of security. When we had a Beit Hamikdash, the Torah was the law of the land. There was even a period of 850 years, when every Jew knew the Five Books of Moses by heart. We mourn during these three weeks as we recognize our great loss, -and we long for a return to the days that once were, where we served G-d while feeling him close to us.

Midrash

The study of Midrashim often enhance our understanding of the narrative in the Torah. The story of Bilaam and his hatred of the Jews, is no exception.

According to the Midrash, there was a striking similarity in the relationship of Moshe and Bilaam, to Mordechai and Haman. Both had previous encounters before the main event was discussed in the Torah and Megillah.

Mordechai and Haman were both sent on a mission by Achashveirosh, to fight a battle on his behalf. Haman had used up his supplies too soon, and begged Mordechai to give him food. Mordechai agreed on condition that Haman accepted being a slave to Mordechai. This agreement was written on the shoe of Mordechai, which he tended to reminded Haman, each time he refused to bow to him, several years later.

In Moshe’s case, he met up with Bilaam when he escaped from Pharoah after killing the Egyptian. Bilaam was living with his two sons in a town that Moshe conquered on behalf of כוש in a war that led to his becoming king of כוש for forty years. The Midrash says that Bilaam felt humiliated by Moshe in that battle.

This was the background to the request of Balak to ask Bilaam to curse the Jews and weaken Moshe. This also explains why he was so eager to accept this offer.

The Midrash is fascinating but we need to be careful in its study. A Chassidic master once said, “Anyone who believes Midrashim, is a fool. Anyone who doesn’t, is a heretic!

The Extent of Jew Hatred

This week we read פרשת בלק. This is one of the most perplexing Parshiot in the Torah. It must have been by way of prophecy, that Moshe Rabbeinu was able to record in the text, all of the scheming of Balak and Bilaam.

Equally perplexing is the whole episode of the donkey of Bilaam, who carried on a conversation with her master.

There is no doubt that there is a huge amount of סוד, secrets, connected with the narrative of the Parsha.

The various blessings of Bilaam, that were originally meant as curses, are also very difficult to understand.

There should clearly be an awareness of the deep seated Jew hatred that has always existed from the time we became a nation.

We see how low the Jew haters will go to try and weaken עם ישראל. The nations of מואב and מדין hated each other, but made peace because of their common enemy, the Jews.

They were prepared to practice every form of sorcery to bring down Israel. And worst of all, they were prepared to turn their daughters into harlots, if that’s what it would take to harm the Jews.

We are to find comfort in Hashem, as Bilaam himself said, “Those who bless you will be blessed, and those who curse you, will be cursed.

Despite our many enemies, the G-d of Israel will prevail, and all of our enemies will vanish.

Finding Balance to Conquer the Insurmountable

Rabbi Dr. Abraham Twerski, ז״ל recently passed away, and had a profound influence on the Jewish world. He was able to combine his knowledge of Torah with psychiatry and his illustrious ancestry from a leading Chassidic dynasty.

Rabbi Twerski was very candid about his own shortcomings as well. He wrote that it took many years to realize that he had a problem with low self esteem. And this was despite his numerous achievements in the field of addictions.

He realized that the יצר הרע plays many tricks with an individual that causes him to have feelings of doubts and a lack of self worth.

It is important to stay away from arrogance and getting carried away with oneself. But it is also important that one not be too hard on himself, either. One must work diligently to find a balance that leads one to finding peace of mind and happiness.

At times, the task seems insurmountable. But with faith and a resolve that fulfilling Hashem’s wishes is the proper path one needs to take, he is capable of conquering giants.

This is exactly what Moshe did, when he personally conquered the giant brothers, סיחון and עוג. When we are balanced and on the right path, nothing is insurmountable.