Hillel’s Patience

In פרשת במדבר, there are instructions regarding the Leviim and the dismantling of the Mishkan, and its reassembling. Once the אהל מועד, Tent of Meeting, is in place, it has holiness so that a non-Kohein, known as a זר, may not enter, under penalty of death, והזר הקרב יומת.

Many are unaware that there were actually three non-Jews who were rejected by Shamai, and ultimately, converted by Hillel. Aside from the one who asked to learn the Torah while standing on one foot, there were two others. One said he would accept the Written Law and not the Oral Law, and Hillel convinced him that both were necessary.

There was also the individual who said he would convert on condition he would be Kohein Gadol. Hillel told him to study the requirements to be the High Priest. When he came to the Pasuk, והזר הקרב יומת, and was told that this even applied to King David, he realized the foolishness of his request.

All three new converts got together and expressed their gratitude to Hillel for helping them have a life of meaning and purpose. Hillel was known for his patience and love for all Jews.

There is an interpretation that when Hillel was asked to teach the Torah על רגל אחת. The רגל was not meant as foot, but רגל, in terms of a pilgrimage festival. He was asking about the רגל of Shavuot, and its significance. Hillel said that the essence of this holiday was loving every Jew, ואהבת לרעך כמוך.

We know this because it says that when they camped at Mount Sinai, it was כאיש אחד בלב אחד, one man and one heart, and absolute love and unity, and real אהבת ישראל.

One Month Levi

The question was asked as to why the Tribe of Levi was counted from the age of one month, while all other tribes were counted from the age of twenty.

This question was answered by Rav Moshe Feinstein. He said that the age of twenty was the age of being inducted into the army. To become a soldier did not require a great deal of preparation. Basic training in the IDF is three months, for example.

The role of the Levi, on the other hand, is to devote his life to holiness and spirituality. This needs to start as early as infancy. It is a good idea to expose young children to the synagogue and holy places. They should learn simple Jewish songs of the Uncle Moishy variety. Even pictures on the walls of their bedroom should be of Jewish symbols and holy sites.

This is true today more than ever before, when there is so much out there that could lead a young Jew astray, G-d forbid.

The Torah alludes to this when we are instructed to count the young Levite males at one month. We must cherish our children and give them the protection they need, in order to follow the path of our ancestors. And it goes without saying that parents need to become the best role models, to see that this comes to fruition.0

Yom Yerushalayim

Yom Yerushalayim is the commemoration of one of the greatest miracles of modern times. It is a celebration of not only the liberation of Jerusalem and Judea and Samaria, but it is a day to give thanks to Hashem for declaring to the world, that He is actively fighting on behalf of the Jewish people.

It is not a trivial statement when we say, “We accomplished in six days that which Joshua took seven years!” This is what we call a נס גלוי, a revealed miracle. I am old enough to clearly remember the fear and anxiety before the war. And I remember the intense joy when the world realized what had transpired.

The image of the Jew changed at that time. We were no longer a people that could be disrespected and humiliated. We were now a proud people with Jewish warriors, capable of defending our honor, and the honor of the G-d of Israel.

If there ever was a doubt as to whether the State of Israel was Divinely ordained, that doubt was removed with Yom Yerushalayim. Israel is a Kiddush Hashem, the sanctification of G-d’s Name. The scoffers can no longer say that G-d rejected the Jewish people. We are beginning to fulfill our purpose of being a “light unto the nations.”

Those who celebrate on this great day are to be praised. Those who don’t, simply need to open their eyes and realize just how fortunate we are. Yom Yerushalayim Sameach!

Everyone Can Be a Levi

Parshat במדבר discusses the special role of the Leviim as part of כלל ישראל. They took the position that was originally meant for the first born, as they did not participate in the sin of the Golden Calf.

The לווים were to be involved in spiritual pursuits. They helped with the maintenance of the Beit Hamikdash, and many served as Torah teachers and educators.

The Rambam, at the end of the laws of Shmitta and Yovel, makes a fascinating observation. This elevated status of the Levite was available to all of the Jewish people. They could achieve this by making a conscious decision to separate from the mundane, and devote themselves to spiritual pursuits.

Their primary focus would be serve Hashem and know Him. They would walk the path of righteousness and goodness. They would remove from themselves the many worries of the physical world. They would become sanctified and Hashem would be their portion.

They would then acquire the same sense of spirituality as the Kohein or Levi. Therefore, even if one is not born into this tribe, he can still be just like them, if he sheds the material and mundane, and embraces the spiritual and the holy.

Suffering Leads to Growth

This week we begin the Book of Bamidbar. A good part of the book involves sins committed by the Jewish people in the desert.

The message is clear that we need to learn how to grow from adversity. The various incidents are brought in order to teach us good character traits. Almost every year, פרשת במדבר is read the Shabbat before Shavuot. The purpose of the Mitzvot of the Torah, was also to teach Midot, good character.

Torah without Midot, is meaningless. Its study is meant not only to elevate the individual, but to make the individual loved and respected by his peers.

We also read the sixth chapter of Pirkei Avot before Shavuot. This chapter is referred to as קנין תורה, acquiring the Torah. One of the points mentioned is that one who acquires Torah is אהוב, beloved, and is called רע (pronounced Re’ah), meaning, friend. The בעל שם טוב once said that one who loves other people and is loved by others, will be led to love of Hashem.

The lesson here is clear in that building character by way of learning from adversity, and studying Torah, will clearly understand that the foundation of Judaism is to learn how to treat others and how to grow as individuals.

Renew Our Days

The תוכחה of פרשת בחוקותי ends with words of consolation. The Torah says that even after all of the punishments, Hashem will remember His earlier covenant with Avraham, Yitzchak, and Yakov. He will never forsake the Jewish people.

There is a story told in the name of Rav Yisrael of Vishnitz, of a woman who complained to the Rav that her husband wanted to divorce her. Sadly, she explained that her husband no longer found her attractive after many years of marriage.

Upon hearing the woman’s story, the Rav cried bitterly. He prayed fervently and said the following: “Master of the Universe, please do not look at your people as they are today, with all of their blemishes and shortcomings. Just as this woman’s husband should continue to see his wife as the young attractive Kallah he married, so, too, should you, Hashem see us as we were when we became a nation. Remember our youthfulness and simple faith as we followed You into a barren desert. Remember that innocence and purity that we once had. This special bond should be renewed as You redeem us, and bring us closer to You as in days gone by.”

This is implied by the reference to the covenant of the Patriarchs. And this is what we say when we put the Torah in the Ark. חדש ימינו כקדם, “Renew our days as in days gone by.”

King David’s Feet

There is a well known Midrash related to the words, אם בחוקותי תלכו, “if you will walk in my statutes.” The emphasis here is on the word, תלכו, “will walk.”

The Midrash quotes King David, who said the following: “Every day, I considered where I should go. I thought of going to a certain place, or a certain home. But my feet always took me to either a Beit Knesset or Beit Midrash.”

King David was locked in to a very high spiritual level. He was no longer capable of doing mundane activities. His body and soul were one.

This high level that he was on, allowed the soul aspect of his being to dominate his body. This is why his subconscious always took him to places where that spirituality could grow. It took him to the synagogue or houses of study.

This is the work that each Jew is obligated to do. He must be able to first realize that there is an internal struggle between the body and soul. If we do such work, our soul, and spiritual side will dominate.

He will be locked in like King David, so that his soul will always draw him to spiritual pursuits. This is the example of where we need to be. This is the path that we are to take, as Jews, that leads to happiness, contentment, and peace of mind.

הפרשת חלה

There is a well known Mishna in מסכת שבת that said that women could die in childbirth for not observing Nidda laws, Shabbat candles, and not separating the dough when baking Challa. The Mitzva is called, הפרשת חלה.

The source for this ruling, is alluded to in פרשת בחוקותי. The תוכחה, Rebuke, has many curses that will happen to the Jewish people if they do not fulfill the commandments. In chapter 26:16, it is written, והפקדתי עליכם בהלה, “I will assign upon you panic.”

The Talmud explains that really the word, בהלה, meaning, “panic,” should really be בחלה, “with Challah,” hinting to the non-observance of this important Mitzva of הפרשת חלה.

This is an indication that we must never take any Mitzva lightly, as we do not fully understand the value of any particular commandment. It is Hashem, who ultimately decides and evaluates how we are judged, in the manner that we practice Judaism.

This is said clearly in Pirkei Avot where it says that we judge every light Mitzva as a strict one, as we do not know the true reward for Mitzvot.

The separation of חלה, is one very good example.

Respect All Jews

Parshat בחוקותי contains the תוכחה, or rebuke. It is a harsh warning of what will happen to the Jewish people, if they do not obey the commandments.

Among the warnings contained in this section is, ואת משפטי תגעל נפשכם, that you will come to despise my statutes. Rashi says this refers to those who spurn those who worship the Torah.

This includes making fun of or belittling Torah observant Jews. Rabbi Twerski adds that there is an aspect to this law that is often overlooked. It is obvious that it is never good to mock someone who practices Judaism.

But it is also not proper to mock those who attempt to take Judaism to a higher level. He is referring to those who are extra exact in how they follow the commandments. This includes only drinking חלב ישראל, Jewish milk, and having separate seating at family events, and going the extra distance whenever possible.

We are not talking about people who impose their stringencies on others. But we are referring to those who show extreme diligence. They must not be belittled or looked down upon.

Rabbi Twerski mentioned a case where a family tried to break up an engagement of their son, because the girl’s mother covered her hair.

We need to find a situation where we need not only to respect observant Jews, but we also need to respect the exceptionally diligent Jews.

Otherwise, we will be violating the rebuke referred to in the תוכחה.

Movement Not Stagnation

Rabbi Twerski focuses on the word, תלכו, that you shall walk, in the opening line of the Parsha. It begins with, ואם בחוקותי תלכו, if you shall walk in my ways.

The idea of “walking” in Hashem’s ways, expresses movement. It could have simply said that we need to observe the Mitzvot of the Torah. The “walking” serves to emphasize the importance of being certain that we do not come to stagnation.

A Jew is meant to constantly be working on himself, to go higher and higher in spirituality. Pirkei Avot tells us דלא מוסיף יסף, that if one is not increasing in his holiness, he is decreasing.

Every day sees us in an active struggle towards self improvement. If we are not growing because of the awareness that we must have towards such growth, it is an indication that we are falling.

I have said for years that whether it relates to dating and the choice of a spouse, or even the choice of a friend, there is a clear indicator if this potential relationship is worthwhile.

Early in the relationship, it is necessary to let the other person know how important it is to, “work on yourself.” If the response is that this potential spouse or friend, makes it clear that this is not a priority, such a relationship will remain superficial at best. We need to surround ourselves with upbeat, positive people, interested in making themselves and the world, far better. This is reflected by the emphasis on “walking” in Hashem’s ways. We need movement, not stagnation.

Toil in Torah

This week we will read פרשת בחוקותי in Israel. It begins with the words, אם בחוקותי תלכו, translated as, “If you will keep my commandments.”

Rashi comments on this Pasuk by saying, שיהיו עמלים בתורה, “That you should toil in Torah.”

Rabbi Twerski wrote that there is a serious misconception regarding the study of Torah. This was demonstrated by an incident between the חפץ חיים and a student. The student expressed his frustration that he had been studying Torah for many years, and felt that he should have already become a Talmid Chacham, a scholar at that point.

His Rebbe explained that nowhere is it written that one must become a scholar. Our obligation is to “toil in Torah.” We get credit for the effort more than the result.

Rabbi Twerski goes on to explain that there is a big problem in the Yeshiva world. Too often the more gifted students get all the attention, and the weaker students are neglected. This rejection often forces these students to drop out of Judaism, and turn to drugs and alcohol as an expression of their failure.

This point needs to be driven home. We must be sincerely involved in devoting ourselves to Torah study. We should not be focused on where we think we should have advanced to, in our studies.

The most important thing is to “toil” in Torah. That alone is our obligation. We need to feel satisfaction in the diligence that we have in our studies. That is all that matters.

No Interest

Parshat בהר, in its discussion on money matters, emphasized the prohibition of taking interest. The subject is introduced in connection with one who is impoverished.

A poor person is the most likely individual to need a loan. Interest is referred to as ריבית, but is also called, נשך, which means to take a bite out of someone. It is hard enough for a poor person to pay back a loan, but to add interest makes it that much more difficult.

There is also the concept of אבק ריבית, translated as the “dust of interest.” We are commanded to stay away from anything that might even look like receiving some kind of benefit for a loan that was given.

There is a story told of the חתם סופר, who gave a loan to a wealthy merchant, that had fallen on hard times. This loan allowed him to get back on his feet in a big way. As a token of gratitude, the merchant gave the חתם סופר a diamond as a token of gratitude. The saintly rabbi, refused the gift as he felt it would be a form of taking interest.

This Mitzva is one that we must take very seriously, as it is easy to fall into its trap.

Honesty

Parshat בהר deals with business ethics. It discusses the importance of being honest in monetary transactions.

There is a limit as to the amount of profit we are entitled to, when it comes to selling merchandise. The Gemara in בבא מציעא uses the term, “שתות,” which means one sixth.

It is the obligation of a merchant to be certain that he be aware of the going rate of a particular item. He may not charge more than a sixth, above this amount.

There is also the concept of גניבת דעת, which is a form of stealing, in terms of misleading people. It is forbidden to enter a store and pretend that one is going to make a purchase, when he has no such intention. It is in order to say, “I am just looking.”

Honesty in business and money matters, is an absolute priority in Judaism. The Gemara in מסכת שבת says that when we die, we will need to answer as to whether we dealt honestly with our fellow man. Many of these laws are based on פרשת בהר.

רבי שמעון בר יוחאי

Lag B’Omer is associated with רבי שמעון בר יוחאי, as his Yahrtzeit is on Lag B’Omer. Some say that the bonfires lit on this day are like giant Yahrtzeit candles, as his teachings and revealing the secrets of the Torah, brought great light to the world.

It is a well known story from מסכת שבת that רשבי, as he was known, hid in a cave for twelve years, from the Romans, with his son, Rav Elazar.

When he came out he was upset to see people working and not serving Hashem. He was told to go back in the cave for another year, until he better understood the world.

Rav Shlomo Mann wrote that the lesson that he learned during that year was the following: It was possible for a Jew to be able to elevate even mundane activities, so that everything the person did was sanctified.

The work an individual did was in order to feed his family, so that they could better serve Hashem. Sleeping and eating became elevated when the individual realized that through proper rest and nourishment, he would have the strength necessary to do Mitzvot.

Rabbi Shimon Bar Yochai was on such a high level that he needed to learn to appreciate the simple people and their zeal in serving Hashem the best way possible.

Yovel and Turmoil of the Sixties

Rabbi Twerski made a comparison between יובל, the Jubilee year, and the sixties in the United States.

The connection is that there was a great deal of turmoil in both years. During יובל, the turmoil is caused by land returning to its ancestral owners, as well as slaves being freed. The end of this period culminated with land being returned, and families reunited. Stability is then restored.

The sixties were years of turmoil, where authority was totally ignored. All social norms were cast aside, and people felt free to do whatever they pleased. This led to drug and alcohol abuse, and the breakdown of the family unit. The general attitude was that it was perfectly in order to do whatever “feels good.” This led to more divorce and more Chutzpah.

Unlike Yovel, where stability was ultimately restored, we are still suffering from the upheaval of the sixties. This is the outcome when Hashem and the Torah are ignored, because there is nothing to get the society on track. We want Mashiach now!

Control Freaks

Parshat בהר begins by dealing with the subject of שמיטה and יובל. This refers to rules regarding the Sabbatical year and the Jubilee year.

The laws involved with these two laws involves the cancellation of loans, and proper treatment of the Hebrew slave.

The Prophet Jeremiah was known for his rebuke of the Jewish people for not treating their slaves properly. Their was a reluctance to set them free at the proper time, because of their inability to let go of their control.

Rabbi Twerski used this law as an opportunity to speak about the problem of control in relationships. The main reason why people choose to control and dominate others, is their own feeling of inadequacy, and low self esteem. This domination makes them feel important, but it damages such relationships.

This can apply between parent and child, teacher and student, employer and employee, and, of course, between husband and wife.

The bond within a family should be one of love. This love cannot exist when the relationships are full of control.

Our Parsha is telling the controllers to let go and avoid intimidation. The inability to overcome this can have dire consequences as expressed by Jeremiah.

Succot Messages

Parshat אמור is also the source of the laws of the various holidays. Rabbi Twerski chose to put his emphasis on Succot, because of its three important messages.

The first idea is that we learn the importance of seeing how life is temporary and fleeting. We move into a temporary dwelling, the Succah, to drive home this point. We need to know what is worth focusing on, and what is not. The spiritual matters, and the material does not.

We also learn of the importance of hospitality and generosity. We invite the אושפיזין, the famous biblical guests, each night of the holiday. A home without having welcome guests, cannot be a happy or spiritual.

The final message is that of the Lulav and Etrog. By binding the Four Species, we learn how we need to welcome all Jews of all backgrounds. Jewish unity must be emphasized in order to strengthen our people.

So we see how Succot is unique because of its three special messages.

Something to Die For

Parshat אמור has in it the Mitzva of קידוש ה׳, sanctifying the name of G-d. The Rabbis actually voted in connection with the idea of יהרג ואל יעבור, which laws were the ones that a Jew was expected to give his life, rather than violate the commandment.

These, of course, are the three cardinal sins of murder, idol worship and immorality. If a Jew is given the choice of violating these laws, or being killed, he should choose to be killed, rather than violate the Torah.

Rabbi Twerski sees in this commandment, a very important lesson. In order to make life worth living, there must be something that a person believes in so much, that he is willing to die for this belief. If he does not have anything worth dying for, his life has no value.

This explains why מסירות נפש, extending our soul, or giving our all for the sake of Hashem and the Torah, is so important. A passive approach to life and religion, makes life very hum drum and boring. He is alive, but he is not really living. We are meant to keep a fire of excitement and enthusiasm in our lives.

We need to embrace and cherish every moment of life. We are to use these moments in the most positive way possible. The willingness to give our lives for such beliefs, is an indication that we treasure life and our love for Hashem and our people, is very strong.

Benefit of Suffering

Parshat אמור speaks about the קרבן תודה, Thanksgiving Offering. The Torah tells us that this sacrifice should be offered with the correct, positive, intent.

One offers a קרבן תודה for the similar situations that we say the גומל blessing in Shule. The abbreviation, חיים, tells us when גומל or the תודה is offered.

The ח stands for חבוש, having been released from prison. The first י is יסורים, or suffering, and refers to recovering from a serious illness. The second י is ים, where we safely cross the sea. And the מ is מדבר, or desert, that refers to overcoming a dangerous situation such as being attacked by robbers.

The overall message of גומל and קרבן תודה, is that suffering is difficult to overcome. But we must remember that such suffering shapes us when we overcome such suffering.

Survivors of suffering learn to be more tolerant and sensitive to other people’s pain. They pray with more sincerity, and learn to be appreciative for the gift of life. Every day is special and nothing is taken for granted.

Going through difficulties is not easy. But isn’t it interesting that when we put these difficulties behind us, we say thank you to Hashem. We give thanks not only for our new beginning, but also for the benefits that come with overcoming our specific ordeal.

Baal Teshuva Becomes a Different Person

Rabbi Twerski pointed out a key word in the Torah that has a double meaning. It refers to the individual who has completed the purification process after having been defiled, in a state of טומאה.

Referring to the reinstatement of the Kohein, the Torah says, ואחר יאכל מן הקדש, “And after, he may eat from sanctified food.”

This is one interpretation of the word, “ואחר.” The other possible interpretation in the name of Rav Yehoshua Frank, is that אחר means, “different.”

This refers to the transformation that the Baal Teshuva goes through. He is no longer the person he was, but he is a different person. Now that he has worked on himself, and has distanced himself from sinful behavior, he will never go back. If we use the addiction to eating a cheeseburger, as an example, we will see how ואחר comes into play.

Although in the past, eating the cheeseburger was a regular occurrence, now that he has done Teshuva, he cannot possibly eat this forbidden food. The same is true with Shabbat violation. Now that he has done Teshuva, he will never consciously violate Shabbat. This is the beauty of working on oneself. Yesterday he was one kind of person, but today he is אחר, somebody different and much better.