Self-Check

This Shabbat we read Parshat מסעי. It recounts the forty-two locations that the Jewish people traveled during their forty years in the desert.

Moshe Rabbeinu seems to be giving an accounting of what has previously transpired, and perhaps the lessons learned from all of these travels.

Rabbi Twerski compared this to a businessman on a business trip who is working diligently for an extended period of time. Only at the end of his trip when he gets back to his hotel, does he have time to see how well he was rewarded for his efforts.

There is also the story of a Chassidic rebbe who was deep in thought during the final שמונה עשרה of the last day of Succot. He explained that he was doing a self check to see how well he applied himself in his prayers during the holiday season.

The message here is clear that we are urged to do regular self checks at how we are doing in our Torah observance. This helps us remain focused and not allow ourselves to get off track. We understand our role as Jews and know what is important and what is not.

אסמכתא-טבילת כלים

There is a concept in Halacha called אסמכתא. It is in its own category of Jewish Law. It is technically rabbinic in nature.

This means that when something is categorized as אסמכתא, it would not be listed among the 613 Mitzvot. It is considered among the strongest of rabbinic laws.

An example of אסמכתא from פרשת מטות is the Mitzva of טבילת כלים, dipping dishes made by a non-Jew into a Mikva. As is typical of אסמכתא, it is learned from כלי מדין, the utensils of the Midyanites.

After the victorious battle with Midyan, the spoils of war that were brought back, included many utensils. Elazar, son of Aharon, gave the command to dip these utensil in a Mikva. This is the source for what we continue to do when purchasing dishes and pots and pans, made by a non-Jew.

It is always important to know how to categorize the various Mitzvot. We apply the principle that when in doubt about Torah laws, we take the strict approach. When in doubt about rabbinic laws, we are lenient. טבילת כלים is not listed among the תרי״ג מצוות. It is an אסמכתא.

Moshe’s Concern With Two and a Half Tribes

When Moshe Rabbeinu was approached by the two and a half tribes, with their request to settle on the other side of the Jordan River, he had one major problem with the request.

He was very concerned that such a request would demoralize the nation. He recalled the damage inflicted by the evil report of the spies. He remembered how long it took to get things back to normal. And the people paid a heavy price by having to spend forty years in the desert, and that entire generation died in the desert.

He said, האחיכם יבואו למלחמה ואתם תשבו פה, “Shall your brothers go to battle and you will sit here?” This question should be a loud one especially today. Should the responsibility of fighting and defending the land, fall on the shoulders of some of the nation, while you stay outside of the land?

We must never take Israel for granted, and fail to appreciate the miracle and gift of the State of Israel. How could anyone deny the miracles we witness on an almost daily basis?

Moshe’s concern was that a bad precedent was being set. The two and a half tribes would be sending the message that you can be a good Jew in Chutz L’aretz without Israel. It would also deny the important fact that there are many more laws that can be observed in Israel, than outside of Israel.

Moshe clearly understood the danger of what can happen when one denies the importance of Israel. Unfortunately, there are far too many Jews who should know better, and turn their backs on Israel. This should not happen if the Torah is taken seriously.

Saying Good-by to Moshe Rabbeinu

The last commandment Moshe Rabbeinu received before his death, was to take revenge against Midyan. They brought about the plague that killed 24,000 Jews, and they needed to be punished.

Moshe took one thousand soldiers from each of the twelve tribes to fight this battle against מדין. There is a Midrash that says that this army did not want to go out and fight. They knew that after this battle, they would have to part ways with their beloved leader.

Moshe was surprised by this reaction as the Jews in the desert caused him a great deal of grief. He once said to Hashem, עוד מעט וסקלוני, “Very soon, they will stone me!” They were a stiff necked people, and now they don’t want to have to say good- by to him.

Rabbi Twerski explained how this behavior was understandable. He told the story of Rav Yoel Sirkis, who had a great deal of aggravation from his community. On his deathbed, many of his antagonizers, came to visit him. He asked, “Now you come to me respectfully?” They answered that they loved him like עם ישראל loved Moshe. They explained that if they caused their rabbi anguish, it was because he showed no favoritism, and he rebuked them regularly.

At that time, they didn’t like it and resisted disrespectfully. But they knew in their hearts, that their rabbi loved them, and deeply cared. This is why they humbly part ways, because they now understand and appreciate the special leader they had.

This is a beautiful explanation as to how Moshe was treated. A true leader must stand up for what is right. It may not make him popular, but in the end, he will be respected for leading in the proper way.

Nullification of Vows

The subject of making vows and their nullification is a major part of פרשת מטות. Generally, we go according to the Pasuk in Kohelet, that it is better not to make a vow, than to make one and not keep it. Nevertheless, there are instances where making a נדר could be a positive thing. A vow can be a motivator for us to overcome personality flaws. If we say out loud for others to hear, what resolve to do, it could be the help we need to move forward. There are difficult periods we might go through in life, where a promise to Hashem, could help us get through a crisis. We find this with Yakov Avinu who made a vow before his confrontation with Eisav.

There is also an apparatus to have vows forgiven and canceled. This is referred to as השאלה or התרת נדרים. This is where the individual deeply regrets ever having made his vow. He goes either to a יחיד מומחה, singular expert judge, or a בית דין of three honorable Jews, who act as a court.

The primary reason for such nullification comes with the following argument. “Had I known that this would be the outcome of my vow, I would never have made it.”

The “Beit Din” will usually accept this argument and the individual is free of his vow. Making promises or vows should be done with a great deal of forethought, for it is a very serious matter, to break a promise or vow.

Being Clean With Hashem and Israel

There is a deal worked out between Reuven, Gad, and half of Menashe, and Moshe Rabbeinu, regarding settling land on the east side of the Jordan. Moshe tells them that if they fulfill what they promise, והייתם נקים מה׳ ומישראל, “that you will be clean from Hashem and from Israel.”

The תורה תמימה, on this Pasuk, and specifically, the words, והייתם נקיים, “and you will be clean,” two stories from מסכת יומא.

The first involved the Garmu Family, who were charged with baking the לחם הפנים, the Showbread that was on the Holy שלחן, adjacent to the Holy of Holies. This family was careful never to be seen with fresh bread. They wanted to avoid any suspicion that they used anything from the לחם הפנים for personal use.

The second story involved the Avtinus Family, who knew how to put together all of the ingredients for the קטורת, the special incense used in the inner altar. The beautiful fragrance filled all of Jerusalem. They were careful that when they made a wedding, none of these ingredients were used to adorn their bride. They, too, were careful not to arouse suspicions that they acted improperly.

This shows how we, too, need to act in a manner at all times, that is “clean in the eyes of Hashem and of Israel.”

Silence is Golden

Shavua Tov-

Parshat מטות begins with a discussion about vows and their nullification. The Torah says, ככל היוצא מפיו יעשה, that one must fulfill whatever comes out of his mouth.

Rav Elazar Abuchatzeira was very careful with the use of speech. He regularly took upon himself a תענית דיבור, a fast on speech. He realized and conveyed to his students, how dangerous the misuse of speech can be.

He took the Pasuk just quoted to mean that ככל היוצא מפיו יעשה, is actually speaking of Hashem. That if one is careful with his speech and makes sure that nothing profane comes out of his mouth, anything he asks of Hashem will be granted.

It is told that Rav Elazar’s father, Baba Meir, and his grandfather, the Baba Sali, once went to the funeral of a simple Jew. People were surprised to see these holy rabbis at this particular funeral.

They explained that they were paying tribute to a man they had known for many decades, and they were impressed that he never said an unnecessary word. He was deserving of such respect.

In Pirkei Avot, Rabban Shimon Ben Gamliel testified that all his life he grew up among Torah scholars and he never saw anything better than silence. These scholars were careful not to speak Lashon Hara, profanity, or speak in a degrading way about others. This is what we must work on as well.

Body and Soul

Now that we are into the “Three Weeks,” it should be a time of introspection. This has been a difficult period throughout our history. We are to be aware that the command to minimize our joy, during this time, should get us thinking about our own priorities.

It seems clear from the Ramchal in his book, “Derech Hashem,” that one needs to recognize the uniqueness of man. Every other being in the universe, is either spiritual (as in angels), or purely physical, which includes all that exists on earth.

Man is the only one that has both physical characteristics, his body, and spiritual characteristics, his soul. Man is made of both body and soul.

What one needs to realize, particularly at this time, is that he has a responsibility to give nourishment to both his body and soul.

One nourishes the body by proper diet, exercise, and sleep. He needs to stay away from doing things that will harm the body. This is pretty clear to most people.

But the needs of the soul, are not so clear. Some are barely aware that they even have a soul. Everyone needs to be reminded that the potential of what can come from feeding the soul what it craves, is limitless.

This is the source for giving a person a sense of purpose in this world. It brings great joy and contentment. And it allows an individual to feel Hashem close to him.

Nothing in this world can compare to that spiritual joy that one can feel, when he achieves this connection.

When the Jewish people make the nourishment of the soul a priority, we become a great people. We put aside foolishness and pettiness. Collectively, we now are able to feel the bond of being part of the Jewish Family. This is the way to put an end to Jewish tragedies. And this is how we can turn this period of mourning, into a period of joy.

Spirituality and Empathy

When Moshe Rabbeinu asked Hashem to choose a proper successor, he refers to Hashem as אלוקי הרוחות, the G-d of the spirits. This reference is only mentioned one other time in the Torah in פרשת קורח.

Rabbi Twerski’s interpretation of this expression is that the leader to succeed Moshe, must be one who is guided by the spiritual and not physical.

When a leader’s spiritual side prevails, he is able to look away from his own needs and he is able to be dedicated towards his mission. On the other hand, one who is preoccupied with his own needs, cannot empathize with the needs of others.

Empathy is the key ingredient one needs to possess in order to truly be able to help others. This can only come when the spirit dominates and not the physical. Our dignity as human beings is directly proportionate to the degree we achieve self mastery and dominance of the spirit.

Expectations of a Jewish Leader

The case of the daughters of צלפחד showed how much the women loved the Land of Israel, and how important it was for them to also inherit the land.

Their appeal to Moshe Rabbeinu was the basis for the order of inheritance according to Jewish law. This is discussed in great detail in מסכת בבא בתרא.

A secondary lesson learned from this episode was that Moshe had forgotten these laws, and needed to ask Hashem for a quick refresher course. It was a kind of reprimand to him for his slight bit of boasting. This goes back to when he set up various courts according to Yitro’s advice. It was considered inappropriate for him to exclaim, “And the difficult cases you can bring to me.”

This demonstrates the high moral standards a Jewish leader needs to have. He must have the highest character in order to be a leader in Israel.

Rabbi Twerski pointed out that there are no such expectations of individuals who are known to be outstanding in their respective fields. He wrote that nobody cares about the moral standard or character of a great scientist, mathematician, or geologist. Their expertise is all that matters to people.

Some may feel that it isn’t so significant what people do in their private lives. But there are numerous instances where this proves to be true.

Just as an example, a moral mathematician would never “steal” an idea from a colleague who has made interesting findings in his field. Judaism demands a higher standard based on how high the position one may occupy. This is learned from Moshe Rabbeinu and בנות צלפחד.

Pre-Messianic Leadership

Moshe Rabbeinu was very concerned that a dedicated leader would succeed him. He recommended that it be someone אשר יצא לפניהם ואשר יבוא לפניהם, “one who will go out with them, and will come in with them.” He was hoping for a leader thoroughly devoted to the people.

By contrast, Rav Yisrael Salanter commented on a Gemara in מסכת סוטה, that said that a sign that Mashiach is coming is that פני הדור כפני הכלב, that the face of the leaders of the generation will be like the face of the dog.

Rav Salanter explained that just as dogs run ahead of their masters, but wait at the crossroads for instruction, so, too will be the leaders, prior to the arrival of Mashiach.

These leaders will not truly lead. They will act as if they are leading, but when a big decision needs to be made, they will wait for public opinion, and then run ahead pretending that they were the ones that came up with the idea.

If Rav Salanter is correct, it looks like Mashiach is just around the corner!

Discipline and Consistency

The end of Parshat פנחס discusses the various sacrifices that were offered in the Beit Hamikdash on Shabbat, Rosh Chodesh and the holidays. In addition, there is a reference to the קרבן התמיד that was offered in the morning and evening every day of the year.

There is a Midrash that it is specifically the קרבן תמיד that cleanses the sins of Israel, and makes them free of sin, like a year old baby.

Rav Elazar Abuchatzeira asked why it was the קרבן התמיד that had that ability more than the other sacrifices. He explained that there is great importance to having consistency in one’s life. He noted that when great rabbis were asked their secret to longevity, they always began with the word, מימי, meaning, “all my days.”

This is also the great aspect of learning Daf Yomi, that is that of consistency. It is a consistent, daily, study of the daily page of Talmud.

The Chafetz Chaim once emphasized this point by describing one who begins boiling water, but starts and stops to the point where the water never boils.

This idea is found in Pirkei Avot where a person should never say, “When I have time, I will study, for perhaps he will never study.”

Judaism is special because of the discipline required in its observance. We are meant to establish a lifestyle that consistently allows us to observe all of the Mitzvot. This is the meaning of the Midrash regarding the קרבן תמיד. Mitzvot bear fruit when we consistently observe them.

Confrontations are Necessary

Parshat פנחס begins with the reward given to Pinchas for his act of zealotry in killing the Midyanite princess, Kozbi, and the head of the tribe of Shimon, Zimri.

He is told that he will be granted ברית כהונת עולם, the covenant of Priesthood, forever. This is a great promise knowing that his descendants will carry on his ideals for eternity.

All of this may seem strange when we consider that he took the law into his own hands, and killed two individuals. He put an end to the plague that killed 24,000 Jews.

What we can learn from this whole episode is that there are times when confrontations are necessary. Some believe that they can pretend that all is well and “sweep the dust under the carpet.”

If serious disagreements are ignored, they do not go away, but fester. In the short run, it may be unpleasant to put everything “on the table.” But when the dust clears, the issues will be settled.

There was great turmoil after Pinchas did his act. Many were upset and believed that he acted improperly. And it was Hashem Himself that needed to make it clear that he was a hero that would be given great reward. A great deal can be learned from the heroism of Pinchas.

Sobering Prediction

At the end of פרשת בלק, Bilaam spoke of how he advises what will become of the Jewish nation during the end of days. Some saw this as a positive reference to Messianic times when all will be good for עם ישראל.

Rabbi Twerski did not see this as a “happy ending.” The word יעשה, could be translated as either “what will be” ( Ya’aseh) or “what will be done to them” ( Yay’aseh).

This latter translation hints to the painful path many Jews will take over the centuries that would lead to assimilation and an abandonment of the Jewish religion. Our numbers as a people would have been so much greater if not for annihilation, in addition to assimilation.

This was a call for Jewish leaders to do their utmost to combat this plague. Children need to be educated from a young age to embrace the beauty of our religion. Torah education is the strongest weapon against the plague of assimilation.

Rabbi Twerski told of numerous experiences of patients or congregants of his who cried to him about their children having intermarried. One father said to him, “Had I known this was going to happen to my son, I would have kept kosher for sure!”

Assimilation is still plaguing us to this day. We, too, need to be aware and do our part to stop Jews from going astray.

Students of Avraham and Bilaam

The Mishna in Pirkei Avot makes a comparison between the students of Avraham Avinu and those of Bilaam.

The students of Avraham stand out by עין טובה, רוח טובה, ונפש רחבה, a good eye, meaning a positive perspective, a good spirit, meaning being optimistic, and a wide soul, meaning a generous spirit. The opposite was true regarding the students of Bilaam.

Rabbi Twerski sees a very deep message here. It may have been true that had one met Avraham or Bilaam, these two individuals may have had the appearance of being important and impressive.

However, looks can be deceiving. The real test as to whom these people are, is reflected by their students. If their disciples are fine, upstanding, G-d fearing individuals, they are a reflection of their leader. Similarly, if they lack manners and decency and show bad character, it is proof that their mentor is only special in his appearance only.

Bilaam spoke as if he was very pious by repeatedly saying that he will act only according to what Hashem tells him. But if you look at those who identify with him, you can understand who Bilaam really is.

The students of Avraham Avinu continue to shine with their exemplary Midot and devotion to Torah and Chessed. We must remind ourselves that, “looks can be deceiving.”

Walk Humbly

The Haftarah for Parshat Balak is from the Book of Micha. There is a similar Pasuk there to the one in Devarim which asks what Hashem wants from us.

In Devarim, the emphasis is on יראת שמים, fear of G-d, and the general observance of all of the Mitzvot.

The parallel Pasuk in Micha says that Hashem asks of us, כי אם עשות משפט ואהבת חסד והצנע לכת עם אלוקיך, that we are to do justice and love acts of kindness, and walk humbly with Hashem.

It is interesting to note that this idea of צניעות, modesty or walking humbly with G-d is rarely mentioned in Scriptures. The Torah does emphasize humility in terms of ענוה, but צניעות, meaning modesty, is more of a rarity.

Oddly enough, Jimmy Carter, who was not the greatest friend of Israel, used this very Pasuk in his inaugural address. He set the bar pretty high when he began as president and failed. We must set the bar high as Jews and succeed, and truly “walk humbly with Hashem.”

Bad Choice-Bilaam

We are introduced to the evil Bilaam, by being told that the nations of the world complained to Hashem. They claimed that if they would have been given a great prophet like Moshe Rabbeinu, they might have accepted the Torah as well.

Therefore, they were given Bilaam, who was a great prophet in his own right. The question still remains that they could still have protested and said that they were given a רשע, evil person, who was not on Moshe’s level.

The answer to this is that they also could have chosen Moshe Rabbeinu. He was available to all who reached out to him. But the truth was that they were satisfied with the choice of Bilaam, and stuck with him, with all of his flaws.

Rabbi Twerski saw this as a hint to what we are witnessing today among our youth. They go to far off lands seeking the meaning of life. They often gravitate to Oriental religions as a substitute to Judaism. He asked whether these Oriental religions ever produced anyone as great as the Vilna Gaon, Baal Shem Tov, or Chafetz Chaim.

How tragic it is that these young people travel so far to seek treasures, when there is a gold mine right here at home!

Balak and Fake News

Rabbi Twerski makes an interesting observation about Parshat Balak. The Parsha begins with, וירא בלק, that Balak saw what Israel did to the Emori. Moshe had slain their king and annexed their territory.

He did not see that the Emori provoked Israel into war. Moshe Rabbeinu asked to peacefully pass through their land, and offered to cover any expenses incurred as they passed. They ignored these gestures and attacked Israel.

Balak did not see that Emori had started the war and wished to destroy Israel.

He twisted his report and made it out as if Israel was the aggressor and the poor Emori, were the victims of this aggression.

“Fake news” already began during the time of the Torah, where Israel always gets blamed when it is only defending itself. If we are victorious, it is used against us.

Balak’s biased reporting worked to the extent that Midyan, an enemy of Balak’s Moav, joined forces in order to stop Israel.

Rabbi Twerski ended his observation by pointing out that nothing has changed, and the only One Israel can rely on, is Hashem. And that’s all we need.

Power of Words

Shavua Tov-

Rav Shlomo Mann used the case of Bilaam cursing the Jewish people, as a warning against bad mouthing others.

We must be so careful with speech, and if we speak badly of others, we can bring great harm upon ourselves. Bilaam sealed his own fate, and he was slain by the sword as punishment for his evil intentions.

In Mishlei it’s written in 3:6, שומר פיו ולשונו שומר מצרת נפשו. King Solomon is making it very clear that one who guards his mouth and speech, protects himself from troubles of the soul. He is hinting to the fact that such negative speech, on a more mystical level, draws certain negative, destructive forces to him.

Sometimes a person can act in an improper manner. He is deserving of discipline from above. These higher forces might incite him to anger, that will lead to negative speech. At that point, he’s in big trouble.

Bilaam thought he could get away with cursing the Jewish people, and bring about their destruction. All of his curses did, was bring about his own demise.

The power of words, must never be taken lightly.

Power of Chessed

Moshe Rabbeinu was the first to conquer parts of the Land of Israel. He did this by personally doing battle with the giants, Sichon and Og. Upon his victory, their territories, some of which are known today as the Golan Heights, now belonged to the Jewish people.

When Moshe fought עוג, he needed special assurances from Hashem that he would be victorious. He was afraid that עוג had special merits, because he informed Avraham that Lot was taken captive.

This is pretty surprising when we consider that he had an ulterior motive. He was hoping that Avraham would die in battle, and he would marry Sara.

Nevertheless, עוג still gets credit for having done a meritorious act. The same is true when we perform the Mitzva of שכחה. We did not intend to give those particular stalks to the poor. It is only because of our forgetfulness that this meritorious act came into play.

Rabbi Twerski pointed out based on a Rashi and Midrash, that even if a person lost money, and it was found by a poor person, he is rewarded for having given צדקה.

We must remember that the donor of an act of charity, is the greater beneficiary of the Mitzva than the recipient. Moshe knew this and was concerned that עוג had an advantage over him. Hashem needed to tell him that it was time for the giant to fall.