Sin Kills

Rabbi Elazar Abuchatzeira commented on the Pasuk, לא על הלחם לבדו יחיה האדם, that man does not live by bread alone. This teaches that one’s health does not depend on the food that he eats and its nutrition. But everything depends on a persons actions and behavior.

He bases his view on a Talmudic statement that says that there are three animals that grow stronger as they age. They are, the fish, the snake, and the pig. This Talmudic fact serves to disprove that good health habits, good hygiene, and less stress, are the keys to living a long life.

The fish gets stronger with age, despite the constant stress it is under. It is always in the run from a predator, or the fisherman’s net. It lives a very stressful life.

The diet of the snake, is that it eats the dust. This is far from a nutritious diet, and yet it gets stronger with age.

The pig is not exactly the epitome of good hygiene. It wallows in the mud and is found in garbage heaps, and it, too, gets stronger with age.

Sickness comes to an individual to wake him up to do Teshuva. While it is obvious that we need to take care of ourselves with good, nutritious food, and good hygiene, that alone is not enough.

One must never forget that it is Hashem that runs the world, and we must be at one with Him. If we live a pure life of Torah and Mitzvot, that will provide the greatest protection, and give us the greatest chance of living a long life.

Parenting

Moshe Rabbeinu reminds the nation how Hashem took care of them in the desert like a loving father. The Torah tells us that we were supplied with the Manna on a daily basis. And we are also told that in the manner that a father rebukes his son, so has Hashem given us rebuke.

Rabbi Twerski takes these verses to apply important lessons in parenting.

It is essential that parents give their children the security in knowing that their basic needs of food and shelter, will be provided. This is necessary to develop trust between child and parent.

This is hinted where the Torah says that first you were afflicted with hunger, and then given food. If children don’t feel they can rely on their parents, they take matters into their own hands.

But the next stage of parenting is the absolute need to discipline their children. There has to be a clear message of right and wrong, and it must be demonstrated by actions, not words. Parents cannot be hypocritical and must be role models for their children.

Children need discipline and must accept parental authority. Children must always know that their parents cared for them out of love. It must be sincere authority demonstrated by parents. They must not be control freaks. Sincerity in parenting, and truly loving the child, goes a long way. Our Father in Heaven, showed us the way.

Look Forward Not Backwards

Parshat עקב begins with the word, “והיה,” which represents happiness and joy. This is as opposed to the word, “ויהי,” which is a word that warns of trouble ahead. (An example is from the Megilla, ויהי בימי אחשורוש, that represented the problems with Haman.)

The “והיה” represents an optimistic view of the future. The “ויהי” reflects a pondering of the past that led to the problems at hand.

Rabbi Twerski pointed out that, in general, happy people are future oriented. Sad people are past oriented. We are meant to learn the lessons of the past, but not dwell on it. One cannot grow spiritually, when he is focused on carrying the burden of the past. The idea of Shabbat is that it is a time when we recharge the batteries, so that we can look forward to the coming week in a positive manner.

The Torah, in a very subtle way, is giving us a lesson in thinking in the right way. It is letting us know how important it is to be in the right frame of mind, that will allow us to serve Hashem and grow in holiness. We must take the “והיה” approach, and not, “ויהי.”

All Money is from Hashem

A well known Pasuk from פרשת עקב is the one that reminds an individual not to get carried away with his ego. He must not say, “My strength and the strength of my hand, has brought me my success.”

Rabbi Twerski comments on this in a very powerful way. He wrote that if one thinks he can achieve anything other than that which Hashem willed, is heresy. Another way of putting things: If anyone believes that even one penny that he acquires, is from his own efforts, and not directly from Hashem, is a heretic.

The אורחות צדיקים is more specific when he included gifts that may come from one’s parents or relatives. These also come directly from G-d.

This is such an important message. We are reminded over and over again, to be humble. But it is very difficult to remain humble when a great deal of money comes into our hands. One will naturally credit his success to his own brilliance. If he remembers this lesson at all times, he will constantly remind himself that it is not him, but it is one hundred per cent Hashem’s blessings and kindness. We must never forget this lesson.

Loving G-d

In the שמע, we have the commandment, ואהבת את ה׳ אלוקיך, that we are to love Hashem our G-d. The question was asked how we can be commanded to feel the emotion of love. Shouldn’t that feeling come from the individual, and not as an obligation?

The Rambam gives a little different definition of love. He explains that love is really קשר, connection. He suggests that one need only ponder the wonders of the universe, and he will be led to love of Hashem. This is because, after one marvels at the miracle of creation, one wants to connect with the Creator of all of these things.

It is similar to falling in love, known as, “love at first sight.” This is all about wanting to connect with that person. He wants to know everything about that person. The same is true with Hashem. When we recognize His abundant wisdom, we want to know everything about Him. This connection is how we fulfill אהבת ה׳, the love of G-d.

The Baal Shem Tov said that love of Hashem can only come when we learn to love others. If we are capable of loving another person unconditionally, we will be able to love Hashem unconditionally. These are a few explanations as to how we can fulfill the emotion of אהבת ה׳.

Do a Favor-Lose a Friend

There is a fascinating commentary related to the giving of the Ten Commandments. If we look closely at the Pasuk, we are told that the people were afraid that their hearts would leave them, if they heard more than the first two commandments directly from Hashem. Although G-d agreed with their request by saying, “Who can assure that this heart shall remain theirs to fear me,” Moshe was not happy.

He felt that the people were ingrates, because they should have asked for a heart that would be able to fear Hashem. Because they did not make this request, Moshe saw this behavior as evidence that they did not wish to be beholden to Hashem. They were afraid that if they were given this gift of a heart that would fear Hashem, they would owe something for that precious gift.

We see here an incredible lesson about human nature. There are some people who have no problem showing gratitude for a kindness or gift they might receive. But there is another type of individual who resents the person who gifted him.

The Rebbe of Bobov said it best, when he noticed someone who clearly did not like him, as evidenced by his distant behavior. The Rebbe commented, “I don’t know why this person resents me so much. I never did him a favor!”

There is so much truth in this statement. I have seen over the years, numerous instances, where I managed to help people, and these same people, resented me for it.

I was not aware of this character flaw that is so prevalent. There are individuals who would rather not be beholden to the person that helped them, or did them a favor. And instead of being grateful, they show resentment. This is why Moshe Rabbeinu did not like seeing that character flaw in the nation, during the Ten Commandments. He wanted them to learn how to overcome resentment and show true gratitude.

Prophecy

Moshe Rabbeinu made it very clear to the nation that they did not see a physical image of G-d at Mount Sinai. He also clarified that it is forbidden to worship any physical image, as that would constitute עבודה זרה.

According to the Ramchal in דרך ה׳, Moshe was actually teaching a lesson about prophecy. He was pointing out that the entire nation was elevated to a certain level of prophecy as they received the Torah.

They did see an image of an elderly, saintly, person with a long white beard. When the Red Sea was split, they saw an image of a warrior, fighting on their behalf.

Moshe explained that there is a big difference between that which one sees in a conscious state, and the elevated state of prophecy.

In a conscious state, all physical images of G-d, must not be worshipped. But in a subconscious state, it is possible to see images, that represent Hashem fighting in our behalf, or protecting us.

This is a very important concept to understand in our overall worship of Hashem and the Torah.

Using Our Imagination

Moshe Rabbeinu gives a very stern warning that the nation must not forget that which they saw with their eyes. He wanted the scene of Har Sinai to be implanted on the hearts and brain of every Jew.

Rabbi Twerski commented that this memory was critical for every Jew, in order that we realize that we began as a people, with the Revelation at Sinai, when every Jew heard Hashem speak. He recommended that Jews of today should use their imaginations, and see themselves at Sinai as well.

He remembered as a child, listening to the Lone Ranger on radio. One needed to visualize how the “masked man” and Tonto, caught the bad guys.

Rabbi Twerski felt that there is less use of imagination nowadays. We need to spend time meditating and contemplating our great history, and how fortunate we are for our lot today.

Moshe Rabbeinu understood this as well, when he gave us his warning, of not forgetting. Using our imaginations will prevent us from losing sight of what is truly important.

One Day At a Time

There is a well known Pasuk in פרשת ואתחנן: ואתם הדבקים בה׳ אלוקיכם חיים כולכם היום, “And those who cleave to Hashem, your G-d, are all alive today.”

The emphasis here is on the word, היום, “today.” The idea is that a person needs to adopt the policy of living, “one day at a time.” The Talmud in Sanhedrin tells us, “Do not agonize about tomorrow’s problems, because we have no way of predicting tomorrow.

Rabbi Twerski used this method to help addicts recover from their addictions. Do not look at what looks like an insurmountable task. Just take it one day at a time. One of his patients died at the age of eighty-three. He told Rabbi Twerski before his death that he adopted this policy forty-six years previously, and accumulated 16,472 “one days at a time!”

This was the explanation as to why Yakov Avinu’s seven year wait for his beloved Rachel, seemed like ימים אחדים, just a few days. He, too, took things one day at a time.

This philosophy is the most successful way in conquering the יצר הרע. The Evil Inclination tries to fill our minds with worries and self doubt. It often makes it difficult for us to face the day. But if we take things, “one day at a time,” we focus only on today. Tomorrow is just another “one day at a time.”

Those who can do this are truly alive today.

The Good Land

In פרשת ואתחנן, Moshe Rabbeinu makes one final plea to enter Eretz Yisrael. He refers to it as ההר הטוב, “the good mountain,” meaning, that he was referring to it, as a good land, without deficiencies.

Once Rav Chaim Volozhin was visited by a student who complained of the difficulties and stresses of living in Israel. The Rav told him that he should learn from Moshe Rabbeinu to see, only the positive side of Israel, and not the negative. He continued in explaining that Yosef was not harmed by the snakes and scorpions of the pit, he was thrown into, by his brother, Reuven. This was all in the merit of Eretz Yisrael.

Rabbi Twerski made a strong statement when he said, “Even the most secure condition in the Diaspora, is of greater danger, than the perilous circumstances of Eretz Yisrael.”

The Torah says, וישבתם לבטח בארצכם, “And you shall live securely in your land.” The Rabbis explain, that in “your land” you shall live securely, but not outside of the land.

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.