Chizuk

Moshe Rabbeinu is told by Hashem, “וצו את יהושע וחזקהו ואמצהו״, and command Yehoshua and give him חיזוק, strength, and courage. This would guarantee him success as he took over the leadership of the Jewish people.

Rabbi Elie Munk in קול התורה, wrote that there are four areas that we all need Chizuk in order to succeed.

The first is Torah study, followed by the performance of Mitzvot, prayers to Hashem, and one’s worldly occupation.

Regarding Torah study, one needs to overcome his Yeitzer to discipline himself to establish definite time periods for the study of Torah.

Our overall performance of Mitzvot, requires diligence. We need to be in a mode where we realize how important it is to give to others. Such Mitzvot involve giving of our time and money. We need Chizuk for this.

When we pray, we need to avoid monotony and being mechanical. We must be motivated to have proper Kavana, and not forget that all that we are comes from Hashem.

And regarding our worldly occupation, we need Chizuk to always act honestly. We must avoid the temptation to earn money deceitfully. We also have to work hard to be able to provide for our family.

Therefore, in order to meet our spiritual and material challenges, we definitely need Chizuk, just as Yehoshua received from Moshe Rabbeinu.

Complacency

In פרשת ואתחנן, Moshe Rabbeinu gives a clear warning against complacency. He speaks of a time when עם ישראל will be living peacefully in the land for a few generations. The Torah says, “כי תוליד בנים ובני בנים ונושנתם בארץ.” When you will give birth to children, and children’s children, and you will become old in the land.

Moshe is telling the people not to allow themselves to kick back, relax, and take things for granted. Such complacency leads to becoming passive in the observance of Mitzvot. This can lead to outright transgressions, and ultimately, being banished from the land.

Complacency is a dangerously negative character trait. It causes us to take people, and life itself, for granted. It also diminishes one’s enthusiasm in handling our daily affairs.

We need to find a way to keep ourselves motivated. We are to remind ourselves that everything we have is an undeserved gift from Hashem.

We must give gratitude for what we have and appreciate (especially in COVID times) every breath we take each day.

Studying books of Mussar helps keep us on the right path. The ספר הישר, attributed to Rashi’s grandson, Rabbeinu Tam, tells us that major things happen to people, good or bad. We should take pause each day, and give thanks for each day that passes uneventfully. This helps put our thought process in the right frame of mind. Always be grateful and never give in to complacency.

Her Son Not Your Son

The end of פרשת ואתחנן has the Pasuk from where we learn that one is Jewish if his mother is Jewish. This is learned from the words, כי יסיר בנך מאחרי, when your son is removed from Me.

The Gemara in Kiddushin learns from here that a child born of a Jewish father and non-Jewish mother, is “her son, not your son.”

This is carried forth to such an extent that if one died childless, but had a half brother, both had a Jewish father, but the half brother had a non-Jewish mother (and he later converted), it is considered that he had no brother, and there would be no Mitzva of Yibum.

Similarly, if one had a son of a non-Jewish woman, and then he passed away, it is considered that he died childless, and his surviving brother, would need to fulfill Yibum.

This is clearly what Roth Gemara meant with the words, “her son, not your son.”

The Fifteenth of Av

There were other significant events that took place on Tu B’Av. The decree that Jews would die in the desert, ended on the fifteenth of Av. This meant that all alive at that time would enter Eretz Yisrael.

It was also the date when permission was granted to bury the large number of Jews killed at Beitar. Miraculously, their bodies did not decay and they were given a proper burial. This led to the insertion of the fourth blessing of ברכת המזון, known as הטוב והמיטיב.

The fifteenth of Av also represented a miracle where they were able to gather enough wood for the altar. Wood gathered after the fifteenth, tended to be wormy and unfit the altar. It was a miracle because the enemies of Israel tried to prevent this, and we prevailed.

This date was a cutoff date for ערלה. This means that a tree planted before the fifteenth of Av, was considered as having completed one of the three years needed before eating the fruits of the tree.

Technically, a tree planted on the fourteenth of Av in 5781, for example, would allow its fruit to be eaten after Tu B’Shvat 5784, when a total of thirty months passed. Nevertheless, Halachically, it is considered three years.

And finally, when a Shmitta year approaches, like this year, no more planting is allowed after Tu B’Av. Anything planted after this date is uprooted.

So we see, there’s a lot going on connected with Tu B’Av!

Why Did Moshe Want to Enter the Land

This week begins the שבעה דנחמתא, seven weeks of comfort as there are seven Haftarot in Isaiah describing the future redemption. The Shabbat is called, שבת נחמו, the Shabbat of comfort.

Moshe Rabbeinu describes how he continued to beseech Hashem to reconsider and allow him to enter Eretz Yisrael. He repeatedly asked for forgiveness for his sin of hitting the rock.

Some say the reason he wanted to enter Israel, was simply because there was the potential to observe more Mitzvot there. Rabbi Elie Munk, in his קול התורה, gives a deeper explanation that is very significant for us as well.

Because of Moshe’s close relationship with Hashem, he understood what Eretz Yisrael represented in terms of עבודת ה׳, worshipping G-d. Moshe realized that in Israel the name of Hashem would be worshipped in its perfect state.

This meant that the holiness of the Land created a direct connection without the impurities of the Galut. Moshe’s wish was for not only the nation feeling that special closeness with Hashem, but he wanted Hashem to be worshipped in the manner that was intended.

Perhaps this is what the Prophet Yechezkel meant when he prophesied, that the time will come when, “You will be My people, and I will be your G-d.”

Moshe was answered that this was not yet the time. The message, however, is clear. Eretz Yisrael is the only place where one can feel the ultimate closeness with Hashem. Shabbat Shalom

Israel and Its Neighbors

In Moshe Rabbeinu’s address to the nation, he sets the record straight in terms of how to relate to the surrounding nations.

There was a degree of loyalty they needed to show to the descendants of Lot. This included Ammon and Moav, that Israel was not permitted to attack. In addition, Ruth and Naama Haomonit, descended from them. Naama was one of the wives of Shlomo Hamelech, and the mother of King Rechavam.

The family of Eisav, also known as Edom, were also meant to maintain peaceful relations with Israel. He lived in the area of Seir, which is not far from Eilat.

The קיני, קניזי, and קדמוני, were actually Moav, Ammon, and Seir. It is interesting to note that the גרגשי were never heard from again, as they elected to accept the offer to leave Eretz Yisrael.

The attitude towards Yishmael was different. They were disowned by Avraham Avinu, and were not connected any longer with עם ישראל.

This is also an indication that relations between Israel and Yishmael, were not that cordial. It was said by the בעל הטורים that the Mashiach can only come when Yishmael is subdued.

True Justice

When Moshe recounts the events of the desert, he spoke of the difficulties of leading the Jewish nation. He told Hashem that he couldn’t do this by himself.

Thanks to the advice of his father in-law, Yitro, a judicial system was set up. There were 78,600 Jews that were given the the role of judge on one level or another.

Moshe took the opportunity to emphasize how important it was for judges to be honest and G-d fearing. It had a direct effect on the society as a whole. If people felt that there was no true justice in settling disputes, it led to feelings of despair and skepticism.

Moshe instructs the judges with the words, לא תגורו מפני איש, that they should not be afraid of any man. The judge only needed to answer to G-d. He must not give in to the pressures put on him by the litigants or the community.

This is why fear of Hashem is critical for a judge. This is why the Rabbis said that one who executes true justice, becomes a partner with Hashem in creation.

Who Wrote the Fifth Book of the Torah

The קול התורה of Rabbi Elie Munk raises an important question related to the Book of Devarim.

The question is how are we to view this book as the word of G-d, when we are told that this was a talk by Moshe Rabbeinu during the last thirty seven days of his life. Bible critics jump on this and have the audacity to even claim that the fifth book of the Torah was added at a later time.

Rabbi Munk admits that the manner in which Moshe was completely speaking Hashem’s words, and not his own, is beyond the realm of comprehension.

However, we are meant to fully recognize the extremely high level of Kedusha, holiness, that Moshe was on. He was bonded with G-d on a level that no human being ever achieved.

In essence, he was Hashem’s mouthpiece, and Hashem spoke to the people through him. This also explains how Moshe wrote the other four books of the Torah. He did not take dictation. He knew what Hashem wanted him to write telepathically.

This is how we are to understand how ספר דברים was written. Moshe did speak to the people before his death. But he absolutely spoke the word of G-d.

The Message of Tisha B’Av

As I sit and contemplate the meaning of Tisha B’Av, suddenly, the obvious shouts out at me. And as often is the case, the obvious alludes us.

G-d is also known as Avinu Malkeinu, our Father our King.

Our Father promised us that He loved us and would take care of us. He kept His promise to Abraham, Isaac, and Jacob, where He brought us into the good Land of Israel. His complete desire, like any loving father, was to shelter and protect us, and remain close to us. He even built a special home for His children to visit Him and feel that closeness.

These were special times when the entire nation felt great joy and contentment for a long time. But, as this morning’s Torah reading describes, the people became complacent, and they took their Father for granted and disobeyed His rules as to how to live a sacred life. They allowed themselves to be led astray. This angered their Father, who had given them everything. He banished His children and turned His face from them.

This was the Galut, the Exile, that represented this distancing from Hashem. But, our loving Father told us that all we need to do is seek Him out from wherever it is, we are sent.

At times, the separation was made unbearable as our hosts in foreign lands treated us badly. But there were other times that we were treated so well, that it caused us to assimilate and intermarry with these kind hosts.

It is all very simple. The results of our turning away from our Father in Heaven, have been catastrophic. But He never stopped loving us, and just as we suffered, He suffered with us. We have this day of the ninth of Av to recognize what went wrong.

We have great comfort in seeing that our Father has set things in motion for us to return to Him. He has handed us His beautiful Land, and has let us know that we are welcome to come home. No longer would we have to be humiliated among the nations. Our return to Israel represents that the Holy name of Our Father in Heaven would be sanctified. The world would be forced to recognize that the G-d of Israel is the One and Only true G-d.

No Torah on Tisha B’Av

One of the prohibitions of Tisha B’Av, is the study of Torah. The reason for this Halacha was that this day was designated as a day of mourning, and Torah study brings one joy. The same law applies to one who is sitting Shiva, that he is not allowed to learn Torah.

This is based on the Pasuk from תהילים that says, פקודי ה׳ ישרים משמחי לב, that the teachings of Hashem are upright, and they gladden the heart.

Unfortunately, many people do not really understand this particular law. It does not necessarily seem like so much will be lost by not having one day of Torah study. This is especially true for one who does not study much, anyways.

It could be that the Daf Yomi people feel this the most because they need to maneuver their schedules so that they could do their Daf before or after the fast.

The people who understand and feel the loss of not being able to learn Torah, applies to those who are immersed in it. Because of their dedication and countless hours of study, they have reached the level of experiencing the absolute bliss that comes with trying to unlock the word of Hashem, by joining with our great sages in this holy endeavor.

When one loves learning, he feels elevated and content in making this connection. He also learns how to make a proper disconnection from the עולם הגשמי, the material world.

He is never bored, because the treasures of Torah are so vast, that there is always something worthy of study.

Taking a sincere Torah student away from his studies, certainly contributes to the sadness of the day. It forces us to focus on the great loss of losing our holy Temples, and the tragedies that followed.

We must remember the teachings of the Rabbis that said, “Those who truly mourn for JerusLem, will merit seeing it rebuilt.”

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.