Do Not Be Afraid of Any Man

Back in my Yeshiva days, we had various guest speakers to our class in Practical Rabbinics. One speaker was one of our Yeshiva’s most illustrious alumni, Rabbi Simon Dolgin. He told us that the one Pasuk that motivated him to achieve what he did, was לא תגורו מפני איש, “Do not be afraid of any man.”

He felt that he had a clear vision of what he needed to do, and nobody would stand in his way. He succeeded in bringing Yiddishkeit to Los Angeles, that had previously been, a מדבר, desert.

This Pasuk was really meant for judges, that they should not be intimidated by powerful and influential litigants. The only one to fear, was Hashem.

The events of the past week show how we must not be afraid of any man. All we need is Hashem’s protection. We must recognize that we just witnessed a נס גלוי, revealed miracle, as over a thousand rockets were fired at Israel, without any serious injury to our people.

This should give us strength and the resolve to put our faith completely in Hashem, and not be afraid of any man.

Power of Words

Rabbi Twerski chose to focus on the choice of words that Moshe Rabbeinu used, when making his final address to the people.

He was trying to show that there are times when harsh words are in order, while at other times, more gentle words are needed.

He was reprimanded by saying to the nation that left Egypt, שמעו נא המורים, “Listen, you rebellious one’s.” But before his death, when speaking to the generation entering Israel, it was not inappropriate to say, ממרים הייתם עם ה׳ מיום דעתי אתכם, “You have been rebellious towards Hashem, from the day that I have known you.”

We again learn the power of words, and how they must be used in a way, that it is clear what the speaker means.

Rabbi Twerski further spoke about how euphemisms can be very misleading. Clearly, abortion is forbidden by the Torah, but it is euphemistically referred to as, “women’s rights.” Or, euthanasia is referred to as, “mercy killing,” which is also misleading. Such euphemisms mislead the general public into coming to the wrong conclusions.

The successful euphemism of our neighbors, “the self determination of the Palestinian people,” evokes a sentiment that they are the mistreated underdogs.

We need to be careful how we use our words, and we must be equally careful not to allow ourselves to be swayed by those who have an agenda, and use their words to deceive.

Moshe’s Rebuke

The Book of Devarim is Moshe Rabbeinu’s farewell address to the Jewish people. It lasted thirty-seven days from the first day of Shevat, until his death on the seventh of Adar.

Much of the book, is a rebuke, warning the nation that if they do not stand strong in their observance of Mitzvot, they will be driven out of the good land that is Eretz Yisrael.

He reminds the people that despite their rebelliousness, he always interceded on their behalf. He made it clear that Israel had a special role to play among the nations, of all that was right and decent.

In essence, G-d, the Torah, and Israel are one. The world cannot exist without Israel and the Torah.

We must never forget our special calling, and the unique role we play in the world. We need to be focused at all times, and not waver.

If we let down our guard and believe that we can mingle and be just like the other nations, we fall. We need to appreciate how fortunate is our lot, that we are given the path of holiness and sanctity, while the rest of the world wanders aimlessly.

It is good to be part of עם ישראל, and there is no greater blessing than to live according to the Torah, and strive towards achieving closeness to Hashem. This is what gives us purpose and true contentment in this world.

This was the charge Moshe gave before his death. And his words of rebuke, were meant for all generations.

Message of Tisha B’Av

The Talmud in מסכת תענית, points to five events that occurred on Tisha B’Av, which is the reason for our fasting.

It was decreed on this day, after the sin of the spies, that the entire generation will perish in the desert. The destruction of the first and second Temple occurred on Tisha B’Av. (That counts as two separate reasons.) The fourth event was that the city of Beitar was captured. And the fifth event was that Yerushalayim was plowed through after the Destruction. It is important to note that all of our problems began with the בכיה של חינם, “crying for nothing” on Tisha B’Av night in the desert. Hashem said that because you cried for nothing, this will be a day of crying for generations.

As we reflect on the lessons of this saddest day of the year, we should learn how disastrous it can be when we do not learn how to appreciate what we have. If we stop looking at what others have, and stop feeling sorry for ourselves, we will avoid, “crying for nothing.”

In a world of entitlement, where there is a great lacking

in showing appreciation and gratitude, this message rings true.

We pray for the Redemption to come, but we must not block it, by falling into the same trap as the generation of the desert. No more tears of self pity and feeling that life has been unkind to us. We pray that we will cry “tears of joy” as we see all of the Jews coming home and witnessing the rebuilding of the Third Temple.

Tisha B’Av Laws

It is important to know some of the differences in the Halachot of Tisha B’Av when it is נדחה, postponed to Sunday, which is actually, the Tenth of Av.

Generally, we are more lenient about giving out fasting exemptions. Pregnant or nursing mothers, or others suffering discomfort, may either not fast at all, or break it, if they are finding it difficult to fast.

Since Havdalah was not said at the start of the fast, the fast is broken with Havdalah. This includes one who broke his fast earlier, and breaking it at the regular time of 8 p.m., in Israel. We are allowed to make it on wine or grape juice, and it is similar to the מוצאי יום טוב Havdalah, of בורא פרי הגפן, and the Bracha that follows.

As soon as the fast is over, none of the “nine days” restrictions are in place. This means that shaving and listening to music is allowed. Only the eating of meat, must wait until Monday, even in the morning.

We are lenient because Tisha B’Av is already rabbinical, and fasting on Sunday is a rabbinical on a rabbinical. May we see the Redemption speedily in our time.

עיצה טובה

The Book of Bamidbar ends with an amendment to the claim of the daughters of צלפחד. After they were granted a portion to the Land of Israel, since there were no male heirs, other tribal members, filed a complaint.

They felt that should these women marry outside of their tribe, their inheritance could end up going to another tribe, and the size of that tribe would diminish.

The Gemara in בבא בתרא clarifies that although the daughters of צלפחד did choose to marry within their tribe, they were not obligated to do so.

The ruling was considered עצה טובה, good advice, in order to maintain the peace within the family. There was no actual prohibition to marry outside the tribe.

We see from here why בנות צלפחד were seen as righteous women. Not only did they display a great love for the Land of Israel, but they also showed a sensitivity to the feelings of their extended family.

The concept of שלום בית, is not a small thing. It is important to go to great lengths to maintain the peace. There are often what appears to be small incidental points in the Torah, but they carry very important lessons.

Mother of High Priest

Rav Elazar Abuchatzeira explained the strange explanation that the mother of the Kohein Hagadol food and clothing. This was meant to deter the family of the one stuck in the City of Refuge from praying that her son would die. This was because the person was released upon the death of the High Priest.

He further asked how such prayers could actually be so effective that Hashem would actually allow the Kohein Hagadol to die. To this, he answered that when one prays with a broken heart, he is capable of shaking the Heavens to the point that such prayers could be answered.

This is where the gifts of the mother come in. Since the family will have feelings of gratitude, Hakarat Hatov, to her, they will no longer be able to pray with a broken heart that the High Priest should die.

In this way, the gifts of the mother of the כהן הגדול, could save her son’s life.

Jewish Justice

Parshat מסעי speaks of the ערי מקלט, Cities of Refuge, that were to be available to an accidental death caused by an individual. He is to stay in what is a “safe zone,” until the death of the Kohein Hagadol.

Before he is awarded entry into the עיר מקלט, he must be judged by a court of twenty-three. If it is decided that it was not accidental, he could be tried for murder. Only in a case where it was mostly accidental, with a slight amount of negligence, does he get the protection of the עיר מקלט.

When judging this individual, the Torah says, ושפטו העדה והצילו העדה, “the congregation will judge, and the congregation will save.” What is learned from this Pasuk, is that one can never be convicted if there is a unanimous decision against the individual. If there isn’t even one judge out of twenty-three that cannot find some reason to acquit, the case becomes suspicious, and there will not be a conviction.

Rabbi Twerski explains this by saying that wherever there is truth, there is also falsehood. This implies that even if the claim to acquit is false, it must be presented. This is the guarantee that there was a fair trial. This is Jewish justice that is real, true justice.

Harsh Warning

The continuation of the section that tells us to settle the land, continues with a very harsh warning. “If you do not inherit the land and drive out its inhabitants, they will be thorns in your eyes, and pains in your side.”

The Torah is very clear that we must take a defiant stance when we take over Eretz Yisrael. This land belongs exclusively to the Jewish people as ordained by G-d. Anyone who does not accept Israel’s sovereignty, must be driven from the land.

The Gemara in מסכת מגילה, tells us that Levi, insisted that this Pasuk be read, before the reading of the Megilla. He wanted to show that King Shaul made this very mistake when he had pity on Agag, King of Amalek, and let him live.

Levi was showing that had Shaul done what he was supposed to, there would never have been a Haman, and the Jews would not have had to go through the suffering they did.

It would be wise that we learn this lesson today. Misplaced compassion can be a very dangerous thing.

Inherit the Land

One of the sources for the Mitzva of living in Israel, comes from פרשת מסעי. It is learned from the words, והורשתם את הארץ וישבתם בה, “You shall inherit the land and dwell in it.” There is also a hint here that only Eretz Yisrael may be conquered, and you may not conquer any other land.

This should have been the primary reason why Herzl’s alleged idea to settle Uganda, would have been against the Torah. It is fitting that during the Three Weeks we recognize that special connection between the Jewish people and Eretz Yisrael. It is the only home for the Jewish people and it is inherently holy.

Rabbi Twerski wrote that even secular Jews have special merit, because they live in the holy environment of Israel and breath its holy air. He also told of a rabbi who became too old and sick to study. He felt compensated for every breath of Eretz Yisrael that he breathed.

Rabbi Nosson Finkel of the Mir Yeshiva once said Israel is one large ארון קדש, holy ark. “The air of Israel makes one wise.” “There is no Torah like the Torah of Eretz Yisrael.”

This is the appropriate time to show appreciation for Hashem giving us this great gift. It’s time for all Jews to fulfill the Mitzva of והורשתם את הארץ.

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.