ויהי בנסוע הארון

The well known prayer, ויהי בנסוע הארון, recited when the Torah is taken out, is a focal point of פרשת בהעלותך. It is described as a Torah in itself, as it is surrounded by the letter “נ.”

It is a declaration by Moshe Rabbeinu of Hashem’s glory. He recited this when he saw the ark traveling. The Midrash says that in addition to the ark carried on the shoulders of the Kehat Family, there was a second ark. This one carried the broken pieces of the Ten Commandments, and it traveled on its own.

It served as a navigator for the Jews in the desert. It cleared their path from snakes and scorpions. When Moshe witnessed this, he called out for Hashem to rise higher, (קומה ה׳) and that all of G-d’s enemies should be scattered. Rashi tells us that anyone who hates a Jew, hates G-d. These are His enemies.

Once we see this glory and the enemies scattered, we will be able to see that the Torah will come from Zion, and His word from Jerusalem. Finally, the world will acknowledge this truth and Hashem’s greatness.

This is why this prayer is a declaration or Torah in itself,

The Trumpets

There is an amazing commentary of the Malbim related to the חצוצרות, the trumpets. There was a commandment to make two חצוצרות in the desert that were used to give instructions to the various tribes.

The Malbim wrote that there was a hint to what will happen in Messianic times. In 10:9 it speaks of a future war with an enemy that is צורר אתכם, oppressing you. This enemy will wish to drive Israel out of their Land.

At that time, we will blow these trumpets and we will be remembered and saved by Hashem. The Malbim describes a war that will threaten Israel as it passes through the Land. It sounds very much like a nuclear war where Hashem will set up walls of protection.

Those in Israel will not be touched and the danger will “pass over” Israel.

What makes this commentary so fascinating is that the Malbim lived in the middle of the nineteenth century.

This is another proof that if we put our faith in Hashem, and live in Eretz Yisrael, we have nothing to fear, and we will receive Divine protection.

Being Joyful

There is a discussion at the end of פרשת בהעלותך regarding the prophecy of Moshe Rabbeinu in comparison with other prophets.

Moshe was able to speak with Hashem any time he wanted, while the other prophets had to work very hard to be able to communicate directly with Hashem.

Perhaps the most important prerequisite for prophecy, was being in a state of joy. One needed to lift his spirits so that he was in the right frame of mind for prophecy.

It is important for every Jew to observe the commandments. This allows the Mitzvot to bear fruit. This also shows how much we appreciate our Torah.

The Ari Hakadosh once said that one should feel happier doing Mitzvot than earning a thousand gold dinar.

There is a well known story in the Talmud about two men who were granted entry into עולם הבא. Their main merit was that their love for humor was able to lift the spirits of the downtrodden and sad individuals.

Serving Hashem with joy and remaining in a happy state of mind, is the way the Torah was meant to be observed.

No Tolerance of Deviousness

Parshat בהעלותך shows some of the shortcomings of the Jewish people in the desert. The Jewish people complained about the מן and said that they missed having meat. Moshe’s response to this was uncharacteristic of his personality. He did not respond this way even by the sin of the spies and the Golden Calf.

In this instance, it’s as if he raised his hands in disgust, and said, “Where am I going to find meat to feed these people?” This is a strange statement since they did have plenty of cattle with them.

What was really bothering Moshe was the deviousness and deceitful manner in which they made their request.

It wasn’t the meat that bothered the people. They used this as a pretense for what was really troubling them.

It was the laws of Family Purity that they were complaining about. They were crying in their tents not about lack of meat, but were upset that they were expected to behave with modesty, and distance themselves from those women the Torah said were off limits.

Moshe could handle human error and even grievous sins. But he could not tolerate lies and deception. That was the reason for his response.

We are supposed to hate שקר, falsehoods. Hashem is אמת ותורתו אמת, truth, and His Torah is truth. Deviousness and deception is the very opposite of what the Torah stands for. Moshe could not tolerate it, nor should we.

Avoid Rebbe Worship

The ברכת כהנים, the blessing of the Kohanim is also found in פרשת נשא. This section begins with the words, כה תברכו, “So shall you, (Kohanim) bless the people. The end of this commandment says, ואני אברכם, “And I will bless them.”

There seems to be a bit of a contradiction here. On the one hand, the Kohanim are told to bless the nation, but we are reminded that it is really Hashem giving the blessing.

There is a story of a distraught woman who begged a holy Tzaddik to pray for the welfare of a loved one. To her surprise, the rabbi initially refused. The rabbi explained that his refusal came because she was putting too much faith in him. He wanted to see that she would also reach out to Hashem and pour her heart out to him. Only then, did the Tzaddik agree to pray.

We must remember that the Kohanim do utter the words of their priestly blessing. But it is Hashem that is actually making that blessing come to be.

This is especially true today when there is so much “Rebbe worship.” People must be reminded that the Rebbe is only a messenger and he should be made into more than that. This lesson is learned from the ברכת כהנים.

The פלא of the Nazir

It is interesting to note that the section that deals with the vow of the Nazir, and his voluntary abstinence, begins with the words, איש כי יפליא, “when a man shall do a פלא.” The word פלא can mean “to separate,” but it could also refer to a wondrous act. This latter definition seems to fit better, as it is highly unusual for man to go against his innate desire for material pleasure.

The Nazir, (a woman can also be a נזירה, but the word, נזירה in spoken Hebrew means “nun”!) chooses to abstain from the pleasure of drinking wine and lets his hair grow. This shows there is less concern about physical appearance, and the focus is more on spiritual pursuits. We live in a generation where people pamper themselves and society appears to be always accenting the physical. Very little praise or awareness exists for those who have loftier pursuits.

The Torah is showing its understanding of these natural tendencies. Sometimes it takes nothing less than a vow, to force a person to separate from his own natural tendencies, and certainly that of society.

It is now abundantly clear why the Torah calls this a פלא, a wonder. It takes a great deal of strength to go against the tide. But the results prove to be more than worth it.

Sin and Foolishness

A theme of Parshat נשא, is sin and repentance. We have the commandment to do וידוי, confession of our sins.

We also have the story of the סוטה, the woman suspected of being unfaithful to her husband, and sinning against him.

And we have the individual who is so concerned that he might give in to his own shortcomings, that he takes upon himself the vow to become a Nazir. He abstains from drinking wine. He grows his hair, and does not come in contact with the dead.

The Talmud tells us that a person only sins if he is overcome by a רוח שטות, a spirit of foolishness, or maybe, temporary insanity.

Rabbi Twerski wrote that if man would simply remember how exalted Hashem is, and how lowly man is, in comparison to G-d, he would never violate His holy commandments.

This is the reason why in so many synagogues, the verse, שויתי ה׳ לנגדי תמיד, that Hashem is always opposite me, is found on the ארון קדש. We must be consciously aware at all times, that Hashem is with us. Not only will it prevent us from sinning, but it will give us the wonderful feeling of having Him close to us.

Shavuot-One Plus Six

The holiday of Shavuot is known as one of the שלוש רגלים, pilgrimage festivals. This was the time that not only did all males appear in the Beit Hamikdash, but it was also the time when all sacrifices that were owed or pledged, are offered at this time.

The obligatory sacrifices such as the עולה ראייה, the burnt offering connected with appearing at the Temple, and the festival sacrifice known as חגיגה, needed to be given during each pilgrimage festival.

The Talmud in Chagiga, teaches us that because the Torah speaks of the three festivals, חג המצות, חג השבועות, and חג הסוכות, as one entity. Therefore, just as on Pesach, and Succot, there are seven and eight days respectively, to fulfill one’s sacrificial obligations, Shavuot also has seven days to fulfill such obligations.

These days are referred to as ימי מילואים, which are similar to make up days. For this reason, the Kedusha of Shavuot lingers for an additional six days. We acknowledge this by treating these days with a little bit of holiness, to the extent that we do not say תחנון for the six days following Shavuot.

Shavuot

This weekend we celebrate the greatest day in human history. The Revelation on Mount Sinai was really the beginning of the Jewish religion.

It began when every man, woman, and child heard G-d speak. They accepted the covenant to observe the commandments, as they received the Ten Commandments and the Torah.

In essence, Shavuot is an expression of the greatest gift given to the world, the Torah. It is the book that teaches morality and what is right and wrong. The Jewish people were given the task of observing the Torah and set the example of proper behavior.

It is only the Torah that sets these standards. The breakdown of values and the permissiveness of society, is the result of rejecting Hashem and His Torah. It is absolute foolishness to think that man is capable of devising a better system than the Torah.

When the yardstick of right and wrong is based on what “feels good,” it opens the door for unlimited acceptance of all types of deviant behavior. The justification comes not from Torah values but from an “anything goes” mentality.

We demonstrate how much we cherish the Torah by staying up all night and studying it. But Shavuot is also a time where we need to understand how desperately the world needs to return to its teachings.

Indifference

A question was asked regarding the first born, the בכורות, and the reason why they lost their special role to the Leviim. After all, it was the Eirev Rav, the mixed multitude, who were the instigators of the sin of the Golden Calf. Nevertheless, it was the חטא העגל that sealed their fate, and gave the Leviim the rights to serve and protect the Temple and the Jewish people.

Rabbi Twerski explained that the shortcomings of the בכור, was more than not heeding Moshe’s call of מי לה׳ אלי, “Whoever is for Hashem, come to me.” The Leviim heard Moshe, and the בכור did not.

The real reason why they lost this special role, was their indifference. They did not join Moshe and merely stood by and did nothing. There was a major crisis facing the Jewish people, and leadership and action was badly needed.

The most blatant form of indifference that the world has seen, was the indifference during the Holocaust, when many knew what was happening, and did nothing.

It is understandable that when Hashem such passivity and lack of initiative, He realized that these were not the ones needed to act with dedication and devotion towards His people.

This is clearly a lesson for us all. We must not be passive and indifferent to the needs of עם ישראל. We must act as the Leviim, and not the First Born.

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.