Torah Study Makes One Disciplined

We are now beginning the period known as שבעה דנחמתא, the seven weeks of comfort. Each Shabbat, between now and Rosh Hashanah, has a Haftarah that speaks of a glorious future for the Jewish people.

The Torah readings during this period are more geared towards the necessary mindset in settling the land. There is a constant repetition and reminders that amazing good awaits us, as long as we are careful to observe the commandments.

The Baal Haturim makes an interesting observation in his commentary on the words, “And now Israel, listen to all of the laws that I am teaching you to observe.” He makes a simple point by saying that התלמוד מביא לידי מעשה, that studying leads to action.

I am often shocked when I see bad behavior and bad Midot among adult Jews. I shake my head in disbelief and wonder why these people never studied. Didn’t their parents teach them basic rules of being honest, polite, and considerate of others?

Rabbi Avraham Twerski, always emphasized the importance of studying books of Mussar. It provides an individual with the tools to know how to act in an upright manner.

Such learning not only translates into action, but it gives a person direction and peace of mind. He knows what is important in life, and learns to be happy with his lot in life. We must take this point very seriously. Torah study leads to actions and behaviors that we would, otherwise, be without.

The Real Tragedy of Tisha B’Av

Tisha B’Av is known as the saddest day of the Jewish calendar. We mourn for the destruction of our two Temples, as well as other tragedies that occurred on this date.

The greatest reason for mourning today, is facing the reality that most Jews do not realize what we had. The glory that we once knew, when the Temples were in existence, goes beyond comprehension. The level of the entire nation was extremely high, on a spiritual level. The bliss that was felt in feeling Hashem so close, created a sense of security and well being, not realized in our times.

The fact that the Jewish people are scattered all over the world, and the ignorance of basic Jewish concepts, is reason for morning. Contrast this to a time when the Torah represented the law of the land. Every Jew understood his role, and proudly accepted his special mission in the world.

Thankfully, despite the turmoil represented by the media, things are getting better. The nation as a whole, are returning to their roots. Israel is gradually becoming more and more observant. The Torah is again being studied with great diligence, and with great numbers. This has not been seen since the period of the second Temple.

When we recite the special prayers of Kinot on Tisha B’Av, we should focus on the refrain of מה היה לנו, that we should remember what we once had, so that we can mourn for its absence.

The situation is not so bleak. Our rebuilding of the State of Israel, seventy five years ago, represents a major change. More than seven million Jews have come home. The House of Israel, is being restored, and we are coming closer than ever to a time when these days of sadness, will turn into days of joy. May it come speedily in our days.

Prayer Instead of Sacrifices

The Haftarah for Shabbat Chazon, the Shabbat preceding Tisha B’Av, is very moving. It is a strong rebuke from the Prophet Isaiah, for having turned away from G-d, and the Torah.

Later in this chapter, there is a verse that has significance in our times. The prophet asks in the Name of G-d, למה לי רוב זבחכם, “What need do I have for your sacrifices?”

The bringing of sacrifices without true intent, is abominable in the eyes of G-d. Hashem would rather not receive such sacrifices, that were not offered with the desire to seek forgiveness and getting closer to Him.

This is relevant today when we are confronted by missionaries, who ask the same redundant question. If there is no Temple today, and no sacrifices to atone for one’s sins, then there must be the need to embrace a religion that allows an individual to find atonement.

Our response is that according to Isaiah, even when the Temple existed, sacrifices were meaningless if not offered with the right intent.

Today, prayer takes the place of sacrifices. True atonement can be achieved by returning to G-d sincerely, by showing remorse, and the resolve to mend one’s ways.

Sacrifices were once a means to achieve a special connection with G-d. They will be reinstated when the third Temple is rebuilt. In the meantime, prayer and sincere repentance, takes the place of sacrifices. This point was made very clear by the Prophet Isaiah.

Fear of the Nation of Israel

As Moshe Rabbeinu recounts the later events of the forty year journey in the wilderness, he pointed to a recent great day. He uses the words, היום הזה, that on this day great things took place.

He was referring to his battle with the giant, Sichon, King of Emori. The similar wording used here and in the Book of Joshua, points to the fact that the sun stood still for Moshe, as it did for Yehoshua. Extra hours were needed to finish off the enemy, and it was provided by way of miracle.

It is interesting to note that the text points to the time when both in the past and in the future, the same phenomenon will occur.

It is referring to the fear and awe that the nations of the world will have for Israel. It will be something inexplicable how mighty nations will be gripped by genuine fear of little Israel.

Somehow the nations of the world will realize that the G-d of Israel is with the Jewish people. He is the One that fights their battles, and He is invincible. It may be a subconscious recognition, but the time will come, just as it did in the past, that the world will tremble and be in awe of Israel.

These are incredible times that we are witnessing. One needs to merely open his eyes to see the miracles, and realize that we are fast approaching the time of admiration and outright fear of the nation of Israel.

Go Up and Inherit

Before the request of the nation to send spies to check out the land, it appeared that their entrance to Israel was imminent. Tragically, this was put on hold for forty years, because of the sin of the spies.

This can be seen by how Moshe Rabbeinu tells the people to be aware that Hashem has given them this land, and it is up to them to go up and inherit it. These words, עלה רש, are seen by some commentators as the source of the Mitzva to make Aliya.

Throughout our history, it was always the fulfillment of a Torah commandment to live in Israel. We can see this from the Talmud, where rabbis kissed the ground upon entering Eretz Yisrael. We can also see this from the Kuzari, where there was a tremendous longing for the Holy Land.

Nowadays, where making Aliya was never so easily within grasp, does this Mitzva become more pronounced. Anyone whose eyes are open, will clearly see the miracles and the generous gift from Hashem, that is the State of Israel. Therefore, it seems so wrong to reject this gift in the name of comfort or any other excuse.

We must do the right thing in the eyes of G-d, whether it is easy or not. Israel is Kiddush Hashem, and now more than ever, is the time for עלה רש, “Go up and inherit it!”

Carrying the Burden

At the beginning of Moshe Rabbeinu’s address to the nation, he recounts how difficult it was for him to be the head of the Jewish people. Rashi elaborates on this and explained that Moshe had to deal with trouble makers, who were relentless in their criticism of their saintly leader.

He refers to these individuals as אפיקורסים, generally translated as heretics. They watched his every move, to be able to find fault in all that he did. If he left early in the morning, they assumed that things were not stable at home. If he left late, they made assumptions that he was receiving bad advice, that would ultimately, harm them. They were also referred to as רוגנים, constant complainers.

This was the reason he asked for help from the pious and righteous of the people, to help him carry the burden. The Midrash refers to these men as כיסופים and ותיקים. The Vatikim were elder statesmen that had a great deal of life experience. The Kisufim were people who were loved and displayed kindness to everyone.

These character traits were badly needed for a budding, new nation. These men also served as judges, in helping people work out their disputes. They were also ידועים, in that they were known to all by way of their reputations.

It sounds like Moshe Rabbeinu went through similar aggravation that our leaders go through today. Imagine how much worse it could have been for him, if he had to deal with the media of today!

We need to appreciate the dedication of those fighting for the good of the country. It is important to encourage, rather than criticize and tear down. Too often we forget how we are weakened as a people, when we lack unity. We need to take this very seriously, as we do not have a Moshe Rabbeinu, nor do we have the caliber of people that helped ease his burden.

Children of Hashem

A theme of this difficult period of “the nine days,” is that Hashem still loves us even though we have turned away from Him. We are referred to as בנים לה׳, “G-d’s children.

On the one hand, we are to recognize that we were sent into exile because of our sins, but we are to remember that although we have strayed, we never stopped being like children of Hashem.

This awareness is meant to give us hope in the face of great difficulties that we might encounter. If we take this period of mourning as a time of reflection of how far we have come as a people, we should be filled with hope.

We are to recognize that life is really two tiered. We have events that apply on a personal level, as well as events that affect us on a national level.

For example, when we speak of the Galut, the Exile, this can apply on both a personal and national level. As individuals, we must be released from being imprisoned by our fears and shortcomings. We become free when we let go of our attachment to materialism and self indulging, and connect to spirituality and the Torah.

We leave the Galut as a nation, when we focus on the future and see the Redemption as within grasp. We no longer see ourselves as beaten down, but we stand with pride as believing Jews.

G-d has been very patient with us throughout the generations. It is time for us to stay close to Him, and no longer go astray. The Redemption is nearer than we realize.

Rebuke Before Death

The Book of Deuteronomy, or דברים, is actually a thirty-seven day farewell address by Moshe Rabbeinu to the Jewish people.

We are also told by way of Midrash that Moshe wrote thirteen complete Sefer Torahs during this time. He gave one copy to each of the twelve tribes, and the thirteenth was placed on a special shelf, extending from the Aron Hakodesh.

The words spoken by Moshe were very harsh and direct. He took full advantage of his right to give rebuke, as he fully understood that his death was imminent.

The Rabbis understood the difficulty in rebuking another person. The Pasuk regarding תוכחה, or rebuke, ends with the words, ולא תשא עליו חטא, that the one giving rebuke should not be carrying a sin.

He must not come across as being overly righteous, and insulting.

The rebuke that is given before one’s death, is most effective. The realization that a loved one is leaving this world, makes this final dialogue, that much more effective.

Relatives or friends, might ask what was their final conversation with their loved one about. This will never be forgotten for the rest of their lives.

Shortly before my father of blessed memory, passed away, he had a day of lucidity. He asked me to learn with him, the אגרת הרמב״ן, the Ramban’s letter to his son. The end of the letter has the Ramban urging his son to read this letter once a week, and he will succeed in life.

For nearly twenty-nine years, I have been reading this famous letter, every Friday. Perhaps if my father made his suggestion at an earlier time, it may not have been taken seriously. Moshe Rabbeinu taught the power of rebuke, before one leaves this world, and from personal experience, I learned how true this really is.

Thorns In Your Eyes

Rabbi Meir Kahane was a controversial figure, who loved the Jewish people. I had the privilege of knowing him personally. He spent Shabbat with me two years in a row, when I was a pulpit rabbi in Los Angeles.

He was criticized greatly, and even accused of being a racist, in his attitude towards our Arab neighbors. He wrote a book titled, “They must go,” that suggested just what the title said.

The original title of the book, was simply, “Numbers 33:55.” Everything Rav Kahane preached, was based on Torah teachings. Unfortunately, he did not pass on these teachings, in a very diplomatic manner. He did say, but perhaps not often enough, that he would welcome anyone to convert and become part of the Jewish people. They only needed to show their sincere intentions, and they would be accepted.

Contrast this to real racists, like the KKK. Would they accept a Black Jew that wanted to join their organization.

The verse of Numbers 33:55, warns that if we do not drive out the inhabitants of the land, they will be as “ thorns in your eyes, and a pain in your sides.” This warning did not apply to any non-Jew who accepted the Seven Noachide Laws, and accepted Israel’s sovereignty.

Rav Kahane was annoyed when he would hear an argument between a Jew and a Palestinian. Inevitably, the Jew would offer some territory for the sake of peace. The Palestinian would be more adamant, and say that all of the land belonged to him.

An onlooker would watch the argument and might easily conclude that if one side says that all is mine, and the other offers to share some land, the first argument would seem stronger.

We must not be afraid to declare that all of the Land of Israel belongs to Hashem. He made it abundantly clear that he gave this land exclusively to the Jewish people. No apologies, and no thorns in our eyes, and pains in our sides.

Clean With Hashem

We learn of a deal that was worked out between the two and a half tribes, and Moshe Rabbeinu. They could not settle the other side of the Jordan River, before they helped conquer the Land of Israel. Ultimately, they kept their side of the deal.

It is interesting to note Moshe’s wording, when he spoke to Reuven, Gad, and half of Menashe. He said that if you fulfill your obligation, you will be, נקיים מה׳ ומישראל, “You will be clean from Hashem and Israel.”

There is a great deal implied by these words. There is a responsibility placed on every Jew, to act in a way that is “clean” in the eyes of G-d, and the rest of the Jewish people.

We must conduct our lives in an exemplary fashion, so that we bring honor to G-d and the rest of the Jewish people.

The Rambam in Hilchot Deot, gives a long description of the specifics of how we are to conduct ourselves. This applies to how we eat, sleep, do business and interact with society. The goal is to be a person that Hashem can say, “Through him, I am glorified.” We must constantly remember to be “clean” with Hashem and the rest of the Jewish people.

Always Have a Purpose

We learn a great deal from the actions of Moshe Rabbeinu. He was the greatest person who ever lived, and achieved more than any person who ever lived.

He reached such a high level of holiness that was on the level of angels. He defied the rules of nature when he went forty days without eating bread and drinking water.

It was made clear to him that after completing his final task, he would leave this world. Perhaps someone else would have hesitated to buy more time. But Moshe did not hesitate and took vengeance on Midyan, as he was commanded.

We learn another lesson from Moshe as to how we are to interact with this world. We must have a reason for living. Without a purpose and clearly defined goals, it is even possible that one may shorten his life.

Moshe had achieved all that was humanly possible to achieve. Rav Elazar Abuchatzeira said that if one has completed one goal in his lifetime, he must immediately make another goal. Typically, this applies when one retires from a job he has been working at for many years. He must plan for his next task, as soon as he completes the previous one.

When one goes from one task to another, he acquires a reason for living. It literally can add years to a person’s life. And this certainly true if the task is spiritual and helps the Jewish people.

Canceling Vows

There is a ceremony done before Rosh Hashana, called “Hatarat Nedarim.” The text is found in most Siddurim. Three men act as judges, and they agree to nullify any possible unfulfilled vows, that may have been made.

This procedure is not limited to the High Holiday season, but could apply all year. This nullification of vows, can either be done by a court of three learned Jews, or a woman’s husband.

Once I was confronted by a very distraught individual, who pleaded for my help. He had been involved in a heated argument with his brother. He vowed that he wanted no part of his brother, to the extent that he would not attend his son’s wedding. The day that he approached me, was his nephew’s wedding.

I asked two of my esteemed students to join me in forming a Beit Din. My question to the regretful vower, was simple. “Had you known that you would one day feel such remorse for your vow, would you have made it?” His regret allowed me to declare that he could now attend the wedding that evening.

On another occasion, a woman was conned into commuting to a very large contribution that was way above the family’s means. Her understanding husband, later that day, used his veto power of her pledge, and declared, מופר לך, that your vow is canceled. The wife was greatly relieved, and appreciated the wisdom of the Torah.

Jewish Sensitivity

It is always fascinating to see how the Torah emphasizes the importance of sensitivity we are supposed to have, in our interaction with others.

We see this by closely examining the text of the Torah. Moshe Rabbeinu is given his last command, before leaving this world. He is told to take revenge against Midyan, for their role in causing a deadly plague against Israel.

Moshe is to gather one thousand warriors from each of the twelve tribes of Israel. The wording of the text is the use of the word, וימסרו, “they were handed over.” The Baal Haturim pointed out that it should have written, that the heads of each tribe helped Moshe gather his army.

The reason the word וימסרו was used, was to show sensitivity to the Tribe of Shimon. Their leader, Zimri, who was also known as Shlumiel Ben Tzurishadai, was put to death in disgrace by Pinchas. And the 24,000 that died in the plague, were all from Shimon.

By using the words, “that they were handed over,” it was clearly with the intent of not adding insult to injury. The Tribe of Shimon, had suffered enough. The Torah is teaching compassion and sensitivity, that is a clear sign of the true nature of a Jew.

Keep Your Word

The Baal Haturim noted that last week’s Parsha spoke of the נדרים ונדבות, the free will offerings. They were not offered on Yom Tov.

The connection is that this week’s Parsha, מטות-מסעי, begins with making vows and their potential cancellation. If we look at the subject following this, the Torah speaks of taking revenge against Midyan, for their role in creating a plague that killed 24,000 people.

The connection between subjects, is that the Rabbis made an exception regarding vows. Normally, we say that it is far better not to make a vow, than to make a vow and not fulfill it. However, they also say, נודרים בעת צרה, that it is appropriate to make a vow in times of trouble, like a war.

It is fascinating to see the סמיכות הפרשיות, the connection between sections of the Torah. In this case, the common thread is that vows must be taken seriously. We must never go back on our word. If we say we are going to do something, we must do it.

The Rabbis emphasize this point by saying that for the sin of unfulfilled vows, one may be forced to bury his children.

And this explains why the Kol Nidrei prayer of Yom Kippur has such great significance. How is it possible for us to ask for atonement for our sins, if we did not fulfill our vows, or keep our word.

It is so wrong to make promises to others that we do not fulfill. But, on the other hand, it is invaluable to gain a reputation of trustworthiness. It sets a great example to our children, when they see how well their parents are respected because of their honesty and integrity. Perhaps this is why the Torah gives so much emphasis on vows and keeping our word.

Temple Water Libations

One of the highlights of the Succot holiday in the Beit Hamikdash, was ניסוך המים. This refers to the water libation from the altar.

This ceremony brought roars from the crowd when wine and water was poured as part of the holiday festivities of Succot. People were exhilarated with joy, when they saw this taking place.

The question is that if this was such a special time, why wasn’t it mentioned explicitly in the Torah. Aside from it falling under the category of Halacha L’Moshe Misinai, there was a discreet mention of this in the Torah.

We might be familiar with the redundant nature of the Torah reading during Succot. The sacrifices mentioned each day, were almost identical. The only difference was a diminishing number of bulls offered each day. There needed to be a total of seventy bulls, corresponding to the seventy nations.

There was another slight difference in the ending of the description of each holiday sacrifice. On most days, it ended with the word, ונסכה, meaning it’s libation. This format changed three times.

On the second day, the paragraph ended with the word, ונסכיהם, and their libations. On the sixth day it ended with ונסכיה, and their libations. And on the seventh day, we have the word, כמשפטם, according to their laws, instead of the word, כמשפט, its laws, as was used on all other days.

The Gemara in תענית suggests that these discrepancies are not random. The extra “מ” on the second day is available to teach something new. The extra “י” on the sixth day of ונסכיה instead of ונסכה, is also available for a new teaching. And the extra “מ” on the seventh day of כמשפטם, instead of כמשפט, is also available.

Our three available letters, spell the word, “מים.” Here is our hint to the ceremony of ניסוך המים that was an integral part of Succot festivities.

Make Up Possibility

There is a term used in Jewish Law, called תשלומים. This refers to being able to make up for a missed opportunity in Halacha.

An example of תשלומים that is relevant today, applies to prayers. If for some reason, someone neglected to pray one of the services of the day, he could make it up during the next service.

For example if one went to sleep without praying the evening service, Arvit, he makes it up by saying two Shmone Esreys, in the Shacharit service.

There was also תשלומים in the Beit Hamikdash. There were certain holiday sacrifices that needed to be offered on Yom Tov, such as the עולת ראיה and חגיגה. The days of Chol Hamoed, were the make up days for that missed opportunity.

In the case of Shavuot, there was no חול מועד. However, six days following this holiday were granted as תשלומים for late sacrifices. This is why we do not say the תחנון prayer for six days following Shavuot.

It certainly is important to know that there are opportunities to fix mistakes made, or missed opportunities. One must not despair if he made a mistake. There is usually a way to make things right.

Holiness of Shabbat

There are many laws that are hinted to, by the instructions related to the various sacrifices. One such example comes from the wording of Tamid sacrifice offered each day, including Shabbat.

The Torah uses what are considered extra words when it writes, עולת שבת בשבתו, the Olah of Shabbat on its Shabbat. The Tamid is also referred to as an עולה, as it was completely burned on the altar. Since it is obvious that the Shabbat sacrifice should be offered on Shabbat, it must be coming to teach something else.

The reference here is that the holiness of Shabbat is greater than the holiness of any other day in the Jewish calendar. Therefore there is a big difference when Shabbat follows a Yom Tov, or Yom Tov follows Shabbat. This applies specifically to the recitation of Havdalah.

When we speak of Hallel in this case, we are speaking of the insertion of a special paragraph in the Kiddush of the day. If Shabbat is followed by a Yom Tov, there is no Havdalah paragraph in the Shabbat Kiddush.

But when Yom Tov follows Shabbat, there is a reference of Havdalah in the Kiddush. We are separating between the holiness of Shabbat, to the holiness of Yom Tov, as we are going down in holiness from Shabbat.

When we increase the holiness in the reverse situation, there is no separation, but an increase in holiness.

All of this is learned from the words, עולת שבת בשבתו. This teaches that Shabbat is in its own category, unparalleled by any other day if the year.

Responsa

The incident of the daughters of Tzlofchat, is very interesting on many levels. The first point of note is that these five sisters had a great love of Israel.

Some say that the women, in general, loved the land more than the men. They did not believe the evil report of the spies, as the men did.

Another point of interest is that the laws of inheritance were clarified after the protest of the daughters of Tzlofchat. They saw the land being divided among the men, and they felt short changed, as there were no male heirs in their family.

Following their questioning of Moshe, Hashem laid out the order of inheritance if there is no son or daughter. This is the basis for all of the questions raised in יש נוחלין, a chapter in Baba Batra.

It is also interesting to note that this incident became the example of how later responsa would work. In this case, a problem was raised that had not been addressed previously in the text. And because of the direct line to G-d, they were given an answer by the Al-mighty Himself.

Throughout history, many questions arose that were not addressed specifically in the Torah. The Rabbis were granted the authority to use their knowledge of Torah to answer all types of questions.

For example, when the synagogue became the focal point of Jewish life, it brought with it many precedent setting cases. Was a criminal allowed to receive honors during prayers? What about individuals whose credentials validating their Jewishness was in question. Should prayers be said for the welfare of their country of residence? The new reality, posed new questions.

In modern times, leading rabbi’s had to deal with questions of science and technology. Could artificial insemination be permitted according to Halacha? When the internet was discovered, the question arose as to whether we were allowed to delete an e-mail that contained G-d’s holy Name. Weren’t we commanded not to erase the Name?

The daughters of Tzlofchat and their query, began this process that allows us to rely on the wisdom of our Torah scholars. This is why we emphasize that both the Written Law and Oral Law were given by G-d on Sinai. We must respect and follow both teachings equally, and this is what makes Torah study so fascinating.

The Kohein Atones

After the confusion related to the act of zealotry of Pinchas was settled, his role was clarified. Pinchas was given the promise of eternal priesthood.

He was told that his descendants would survive forever and fulfill their eternal role. They were to bring atonement to the Jewish people.

This atonement was achieved in the Beit Hamikdash and continues to be the role of the Kohein to this very day.

In the Temple, they offered the sin offering to bring atonement to the one offering it. Not only was there a specific Kohein that cared for that individual, but the atonement was not complete until that Kohein finished eating his portion of that sacrifice. The one offering could feel satisfied that he had achieved full atonement, when his Kohein finished eating his Korban.

Today in Israel, the Kohein blesses the nation 450 times a year. Each time he blesses, the Shechina, Divine Presence, magically passes through his fingers. The role of the Kohein is to bless, and these blessings have power.

This blessing is also capable of helping to bring atonement and all kinds of good things to the recipient. Pinchas began this process of atonement, that continues until today.

Zealots Can’t Lead

It is often mentioned that there is a great similarity between Pinchas and Eliyahu Hanavi. There are even opinions that Pinchas was Eliyahu, as they shared the same soul.

The common feature between these two great men, is that they acted zealously on behalf of Hashem. They both demonstrated that they did not care what others thought of them. They only cared about defending Hashem’s honor.

Pinchas killed Zimri and Kozbi, who openly desecrated the Name of G-d. Eliyahu challenged the false prophets of Baal, single-handedly.

Despite their great enthusiasm and courage, they were not put in positions of extended leadership of the Jewish people.

Pinchas needed confirmation from G-d that he acted correctly. Eliyahu Hanavi was told to hand over the reigns of leadership to Elisha.

The lesson here is that there is certainly place for Jewish zealots. The acts of Pinchas and Eliyahu saved the Jewish people from catastrophe. But their actions were difficult for the masses to comprehend. They could not relate to such individuals that were on such a high level. Therefore, Elisha replaced Eliyahu and Pinchas was, at first, shunned by his people.

We see from later in the Parsha how careful Moshe was, in describing the character traits of his successor. He needed to be someone with understanding, and the ability to relate to all of the people. How we long for such leaders today!