Ruth and Not Yitro

It is interesting to note that Ruth has gone down in history as the most famous biblical convert. It is a little puzzling why Yitro, the father in-law of Moshe, did not get similar recognition.

The Torah referred to him by the name of Chovav, when he parted ways with his son in-law in the desert. He was given this name because he demonstrated חיבה, or affection for the Mitzvot.

Moshe pleaded with Chovav to remain with the Jewish people until they entered Israel. He told him that he could be “our eyes.” At first glance it looked like Yitro could be a good navigator in the desert. The Keli Yakar wrote that Moshe was telling him that if he were to stay, he would make a huge impression on the world as he had chosen to embrace Judaism.

The refusal of Yitro demonstrated why Ruth surpassed him as the example of the devoted convert. She told Naomi that עמך עמי, “Your people are my people.” Yitro told Moshe that he needed to return “אל עמי,” to “My people.”

Despite accepting the laws of the Torah, Yitro did not see himself entirely as part of the Jewish people. Ruth was blessed for her absolute commitment to be part of Am Yisrael.

While Yitro was blessed with having his descendants serve as judges in the Beit Hamikdash, Ruth was blessed with being the mother of the Mashiach!

The Sanhedrin

After yet another incident of the people giving Moshe Rabbeinu a hard time with their complaints, he had enough. The longing to return to Egypt because of their delicious watermelon, was the last straw.

Moshe pleads with Hashem by saying that he is unable to carry the burden of leading the Jewish people all by himself. He goes on to say that it is too heavy a burden to carry. It would be better for him to die, rather than to have to witness his own deterioration.

At this point, Hashem gives the command to gather seventy elders among the Jewish people. They would serve as judges, and would assist Moshe with his leadership duties.

This represented the formation of the Sanhedrin who ruled from that time in the desert from that time, until 358 of the Common Era. They disbanded in Tiberius when a set calendar was formulated, rather than waiting for testimony each month of the new moon.

Rav Shimshon Raphael Hirsch wrote that for 1200 years, there was one accepted ruling bbody that led the Jewish people. This went until the Second Temple, when factionalizing began, and the Sanhedrin lost its full authority.

A big reason why there has been so much disharmony among our people is that we have too many Halachic authorities. If we had one ruling body again, it would help us achieve the Jewish unity that is so desperately needed.

The Trumpets

The commandment to make two silver חצוצרות, trumpets, seemed to have a double purpose. One applied to the time of the desert, and the other, to the future.

In the desert, the trumpets were used to give instructions regarding various needs. Depending on the sounds made by the trumpet, everyone knew who exactly was being summoned. There could have been a call for the entire nation to meet outside the Tent of Meeting. It may have been a call for the heads of tribes to appear. And the trumpets were sounded when it was time for the nation to travel.

The trumpets of the future is implied by the words, וכי תבואו מלחמה בארצכם, “When a war will come to you in your land.” The further instructions simply say that the trumpets should be sounded when there is a war in your land. The indication is that this future war will be fought by Hashem, Himself.

The sound of these חצוצרות will cause Hashem to act, by protecting us from our enemies. The Malbim wrote that the Torah was referring to the war of Gog and Magog, in the end of days. We, in Israel, will sit back and watch how our enemies will be defeated. The problematic words that are included, describe a צר הצורר אתכם, “An enemy that is oppressing us.” The Rambam describes this צר, as one wishes to drive us out of the land.

The Rambam goes on to explain that there are types of מלחמת מצוה, obligatory wars. One is against עמלק, one is against the Seven Nations. And the third refers to הצר הצורר אתכם. The current situation, clearly can be defined as a צר הצורר אתכם.

The Keli Yakar wrote that the word, “צר” refers to an עת צרה, a time of trouble. He recommended that the blowing of the trumpets at this time, would bring great salvation. There is also a hint to the fact that the צרה refers to Satan. We needed the חצוצרות to convince to confuse Satan, in order that he would have no power over the Jewish people.

The חצוצרות were not simply “trumpets,” as they meant more to the Jewish people than that. They were instruments that aroused salvation. These חצוצרות were blown at the Kotel during numerous mass prayers this year. The effectiveness of the trumpets is yet to be seen, but we believe that all of our prayers will be answered as we recognize the true good that awaits us as exemplified by the trumpets.

Humility and Greatness

The Rambam describes how a person can come to love and fear Hashem. When one ponders the universe, and witnesses the incredible brilliance in all of creation, he comes to realize how huge and powerful G-d is, and the smallness of man.

This realization brings man the understanding of his own vulnerability. He will acquire fear of Hashem as he will be in awe of the Al-mighty. He will also come to love Him, as the Rambam defines love as desiring a connection with Hashem. He will want to learn more and more about the One true G-d.

These realizations should have the effect of increasing humility in every individual. There is a direct correlation between greatness and humility. The greater the person, the more humble he is. When one is arrogant, he demonstrates his own smallness.

Moshe Rabbeinu was the greatest man that ever lived, and he was the most humble. The Ketav Sofer wrote Moshe’s humility was tested when he was accused by his sister, Miriam, of being arrogant. Why did he think that he was so great that he was allowed to separate from his wife, when all other prophets resumed family life.

He showed his true humility when he chose not to answer. Had he tried to defend himself, it would have made him look arrogant. Despite the claims made against him, nothing would change him from being exceedingly humble.

This was also true when Moshe came down the mountain after forty days, when he did not eat or drink. He remained the same humble Moshe even though he achieved what no man ever had.

It all came down to that simple realization about G-d. No matter what man was capable of achieving in this world, it still does not come close to the greatness of Hashem. This is the key to spiritual growth when we are able to soar. This is because we are not weighted down by our arrogance and pettiness and materialism. True humility is the foundation toward achieving great things in this world.

Misplaced Piety

The Messilat Yesharim speaks about misplaced piety. A kind of warning is issued to use good judgement when choosing the path of piety. Bad judgement can have devastating results.

Two examples are given where bad decisions were made. The first had to do with the ultimate assassination of the Jewish governor, Guedalia. He was warned of the potential disaster, but his piety told him not to listen to Lashon Hara.

He did not take precautions and he paid with his life. It also put an end to a Jewish presence after the destruction of the First Temple.

The second example followed the story of Kamtza and Bar Kamtza. The latter wanted his revenge for being humiliated at being thrown out of a banquet. He planned on placing a blemish on a sacrifice offered by the Caesar. Many rabbis felt that the sacrifice should be offered despite the blemish, due to extenuating circumstances. They were overruled by the misplaced piety of Zechariah Ben Avkolas. He felt that Jewish Law must not be compromised. This bad decision led to the destruction of the Second Temple.

When choosing the path of piety, one needs to weigh the situation very heavily. He needs to look at the long term results of such piety. If feelings will be hurt, and Judaism will look bad, such piety should be avoided. It is generally praiseworthy to be pious, but it must not be misplaced piety.

Sanctity of Marriage

The case of the Sotah, the woman suspected of being unfaithful to her husband, is the only case in the Torah, that is decided by way of a miracle. If the woman is guilty, when she is brought to the Beit Hamikdash and drinks the special concoction prepared for her, she will die.

The Rabbis explain that when the husband is plagued with a “spirit of jealousy,” this is considered a positive way of thinking. He wants to be certain that his marriage remains pure, with no possibility of unfaithfulness. If the wife proves to be innocent, surprisingly, the marriage becomes solidified, and they are blessed with a beautiful baby boy.

Although these laws are mainly not applicable today, since we have no Temple, there is one aspect of these rules that do apply today.

If a husband finds out by way of witnesses that she was alone with another man, long enough to commit the sin, he might give her a formal warning in front of two witnesses. He clarifies that she is absolutely forbidden to be alone with this man ever again. If she disobeys, he cannot remain married to her, for there is no longer the Sotah water, to get to the truth.

The subject of Sotah is difficult to understand, but it does point out the sanctity of marriage. Hashem allows His holy name to be erased for the sake of Shalom Bayit. Honesty and loyalty, are two key ingredients in maintaining a sanctified marriage.

The Thief Gets Justice

The Torah speaks of a case of robbery between one Jew and another. When the accused robber is caught, he swears under oath that he did not rob. His oath would exempt him of the accusation against him.

However, if he later admits that he lied under oath, he must return the object he stole, plus add one fifth of the value of the object. He gives this amount to the victim of the theft.

In addition, he must offer a guilt offering, called, Korban Asham. This is the only time in the Torah where a form of a sin offering is offered, where the penalty is not Karet or death by the court. Swearing falsely in G-d’s Name, is viewed as a various offense.

The Torah continues on this subject by instructing that in the event that the victim of the theft passes away, the stolen object and the penalty, shall go to his next of kin. If he has no relatives, the Kohein becomes the recipient of the object and penalty.

The Talmud explains that the Jew with no relatives, is the convert, and we might be speaking of where the convert was the victim of the crime. The thief may have thought that the convert was an easy target, but the Torah makes certain that justice is ultimately served.

This is a reminder that Hashem sees everything and that there will be complete justice in the end. If we realize that there is accountability for all of our actions, it will help us make the correct decisions, as we do what is right in the eyes of G-d.

Peace and Love

There is a special commandment given to the Kohanim to bless the Jewish people every day. If we include the Mussaf service, this blessing of the Kohanim takes place approximately 450 times a year.

There are two key words that are part of this blessing. The first is that the Kohein must give his blessing, באהבה, with love. Therefore, if he is despised by his congregation, or they despise him, he is not permitted to give the Priestly blessing.

The Kohein, in particular, must work hard at learning to love every Jew. This is necessary so that he does not make a blessing in vain.

The second key word is Shalom, peace. This is the last word of the blessing. The Kohein blesses the Jewish people that they will experience peace. Ideally, this peace should apply nationally, to the entire Jewish nation. But it should also apply to each person individually. The blessing is meant to grant everyone inner peace. The Keli Yakar wrote, אם אין שלום אין כלום, “If there is no peace, there is nothing.”

So the next time we are present to be blessed by the Kohanim, we should focus on these two words of “love” and “peace.” It is not an exaggeration to say that you can’t have one without the other!

Get Rid of Impurities

The Torah speaks of three different individuals who become ritually impure with different levels of impurity.

The most severe type was the leper, who was guilty of arrogance, Lashon Hara, and being unable to be happy at the success of others. He had to remain outside three camps. (When they entered Israel, the leper, could not enter the walls of Jerusalem.)

The other two impurities were connected with an uncontrollable flow in a male, and having in contact with the dead. The former stay out of two camps, and the latter outside of one camp.

The Messilat Yesharim reminds us that the greatest joy that man can experience in this world, is the ability to feel closeness to Hashem. When one reaches this level, he has an extremely strong feeling of contentment and satisfaction. King David expressed this several times in Tehillim.

One must also be aware that there are obstacles along the way, in our quest to attain this connection.

This is reflected by mentioning these different levels of impurity. If we don’t clean ourselves out from our character flaws and insecurities, we will not be able to reach this lofty and worthwhile goal.

This is what is known as עבודת נפש, soul or spiritual work. This must be a priority for us in our lives. If we stay focused and seek Divine assistance, we will be able to remove all impurities, and bask in the glory of G-d.

The Nazir and Sin

The Keli Yakar has a different view of the Nazir than most commentators. This refers to the man or woman who take upon themselves certain restrictions. They will not drink wine, cut their hair, or come in contact with the dead.

The usual Nazir period is thirty days, where the prevailing opinion was simply that such individuals were hoping to rise to higher levels of spirituality, by taken on these prohibitions

The Keli Yakar felt that this vow was taken in direct connection with their own human weakness. They had given in to temptation, and regretted the sins committed. They thought that being a Nazir, would help them get back on the right path.

This is particularly true when so much has been written about drinking too much wine. This is implied in the previous case mentioned concerning the “Sotah,” the woman suspected of being unfaithful to her husband. The wine allowed her to be seduced by another man.

Many of the books of Mussar remind us of the raging battle we have with our Yeitzer Hara. The Evil Inclination uses all of its tricks to try to get us off course. It is not easy not to fall prey to its cunning ways.

The Nazir is aware that he needs more tools to win this battle, so he makes the Nazir’s vow.

Despite his good intentions, he must bring a sin offering, when his vow has been completed. In a way, he has insulted Hashem by assuming that there weren’t enough laws to keep him in check. There should not have been a need to take such extreme action.

Regardless of the motive, we must be aware of our own weaknesses. We must take action to be certain that we not fall and we remain strong in our commitment to Hashem.

Cherish the Torah

The Keli Yakar makes an interesting observation regarding the various tasks of the Leviim. Gershon was the oldest, followed by Kehat and Merari.

Nevertheless, Kehat is mentioned first, because his family was given the honor of carrying the holy Ark in the desert. Similarly, after being instructed to build the Mishkan, the first item mentioned, was to make the holy Ark before anything else.

The reason for this is to show the importance of the Torah, and the respect we are meant to give to those who study and teach it.

The Torah is the anchor of the Jewish people. It grounds us and has been the primary reason why we have survived despite our long and bitter exile.

The Mishna in Pirkei Avot tells of three crowns given to the Jewish people. There is the Crown of Kehuna, where the Kohanim are granted twenty-four gifts. The Crown of the King, that is normally passed on from father to son. The third crown is the Crown of Torah. The first two crowns come through heredity, but Torah is available to all.

We must never minimize the importance of studying and cleaving to the Torah. When we do this, we cleave to all that is pure and holy, and we cleave to truth and to G-d.

Parshat Nasso always follows Shavuot, and the Keli Yakar made these points so that we continue the momentum of the celebration of receiving the Torah on Sinai.

We must get our priorities right in life. And our number one priority must be to cherish the Torah, study it, and respect its scholars and teachers.

Loving the Convert

One of the customs of Shavuot, is to read the Book of Ruth. The story takes place during the time of harvest, and Shavuot’s other name is חג הקציר, the Holiday of Harvesting.

It also tells us the story of our most famous convert, Ruth. She gave up being a princess in the Land of Moav, to becoming a poor convert collecting the remains of the daily reaping. As a result of her devotion to Judaism, she was rewarded that King David descended from her. She is considered the mother of the Mashiach.

There is a Midrash that says that Ruth lived 400 years, and King Solomon had a throne made for her, alongside of his throne. She became the example for every convert who would choose to embrace Judaism.

Several times in the Torah, we are commanded to love the convert. The question asked is why there is such a Mitzva, when we are forbidden to warn someone that he is a convert.

The answer that explains this best is that every convert has his own unique story as to how they came to Judaism. Unlike born Jews that are easily traceable by finding their country of origin, it is unlikely that any two converts share the same story.

This is why we must love and welcome them to our faith. They may not have given up a role in a kingdom, but many have made huge sacrifices in becoming part of Am Yisrael.

On Shavuot, we recognize that we all were converts, when we were ”strangers in a strange land.” We all chose to accept the Torah on this great day. We must also remember that we must love the convert, and make his transition to Judaism as smooth as possible.

Greatest Day

The holiday of Shavuot celebrates the greatest day in Jewish history. Not only was it the day when we became a nation, but it was the day when every Jew heard G-d speak.

The people were all united as איש אחד בלב אחד, one man-one heart. They were elevated to the level of Adam before the sin. They were all able to perceive Hashem in an open and clear fashion.

The mountain shook and the Shofar was sounded as the first two of the Ten Commandments were uttered by G-d Himself. This is the main reason that makes Judaism stand apart from all of the religions of the world.

If we were to examine the origin as to how other religions began, it never came with such a Revelation witnessed by all. This is a main reason why those studying comparative religions, as was discussed in the Kuzari, Judaism always stands out as being the one true religion.

Everything began on Mount Sinai as both the Written Law and Oral Law were given together. As believing Jews, we realize that the license given to the Rabbis in interpreting the Torah, also comes from Sinai.

Having such beliefs, allows us to observe the entire Torah, including the laws that may not make sense. If they come directly from G-d, how could we possibly not observe them?

We are to see Shavuot as a holiday of renewing our commitment to Judaism, and celebrating the greatest day in Jewish history.

Make for Yourself a Rav

Rashi raises a question connected with the text of the Torah. It is written, “These are the descendants of Aharon and Moshe. It then lists the four sons of Aharon, Nadav and Avihu, Elazar and Itamar.

The question raised was why only Aharon’s sons were mentioned. And they were included as the descendants of both Moshe and Aharon.

Rashi answers his own question by saying that we learn from here, an important teaching. “Anyone who teaches Torah to the son of his friend, it’s as if he fathered him.”

The idea here is that one’s biological father brought his son into this world, but his teacher brings him to the next world.

There is even a concept called, “Rebbe Muvhak.” This refers to a special bond that a student might have with a particular rabbi. He may have learned most of his Torah from him. When this rebbe dies, he mourns for him by tearing his clothes and sitting Shiva, just as he would for his own father.

Pirkei Avot tells us, עשה לך רב, “Make for yourself a Rav.” We are instructed to find a rabbi who will be our guide and mentor. He will be capable of answering questions in Halacha, as well as giving direction in his student’s day to day affairs.

Moshe Rabbeinu was the rebbe of his nephews, and he was like their father. The concept of אמונת חכמים, having trust in our rabbis, is a basic concept of Judaism. There are many wonderful rabbis out there, that are available to fulfill this role. We must seek them out, as they help leading us to merit life in the next world.

Desert Flags

The Torah gives a description of the דגלים, or flags, that were used by the tribes when they traveled. The purpose of these flags was to demonstrate to the world that “the name of Hashem is upon the Jewish people.”

The Keli Yakar connects a rabbinic statement made regarding the prerequisites for the Divine Presence resting upon an individual. He must possess four qualities, in order for this to happen. He must be wise, wealthy, mighty, and humble. Humility implies possessing מידות טובות, or good character.

The twelve tribes were divided into groups of three, with each group having its particular leader. The flags indicated that these traits existed on a national level, with each group possessing one of these four qualities.

The flag of Yehuda, accompanied by Yissasschar and Zevulun, were typified by their חכמה, wisdom. Many great scholars emerged from these tribes.

The flag of Reuven, joined by Shimon and Gad, were known for their good character. We see this when Reuven confessed and repented with the incident of Bilha.

The flag of Efraim, together with Menashe and Binyamin, were known for their bravery and strength. It was not only physical abilities, but it was depicted by their courage and leadership. Joshua was from the tribe of Efraim.

The gift of wealth was given to the flag of Dan, and supported by Naftali and Asher. The area of Asher was very fruitful, and was the source for the olive oil used in the Beit Hamikdash. This explains why many Kohanim chose the women of Asher as their wives. They probably met while acquiring the finest olive oil.

The Jewish people are a remarkable nation possessing very special qualities. The travels via the flags made it clear that there is no nation on earth, like the nation of Israel.

In the Desert

The Keli Yakar paints an interesting picture relating to the backdrop of the Book of Bamidbar. This fourth book of the Torah describes the major events that took place while the Jewish people lived in the desert.

The history depicted began on Rosh Chodesh Iyar, in the beginning of the second year after the exodus from Egypt. The Jewish people had survived a tumultuous first year. They went from receiving the Torah, to sinning with the Golden Calf, and constructing the portable Beit Hamikdash, known as the Mishkan.

The first of Iyar began a period of relative calm, when the nation would settle into a regular routine.

The first order of business was to count the men over the age of twenty, by way of the half shekel. The Levites were counted from the age of one month by way of a “Bat Kol,” or heavenly voice that told Moshe the number of Levites in each tent.

The numbers 600,000 of the Jewish army, and the 22,000 Leviim were significant on a more mystical level. The 600,000 was needed for the Divine Presence to rest on Israel. The 22,000 were the number of ministering angels in Heaven that needed a corresponding number to those who devoted their lives to serving in the Temple.

Moshe Rabbeinu was only able to enter the אבל מועד, Tent of Meeting, on the first of Iyar. The Clouds of Glory had blocked his entrance.

The Keli Yakar went on to explain that our bond with Hashem on Mount Sinai was like a marriage. The Jewish people were like the bride that was all adorned.

The first year of marriage had more or less come to an end. Now the Jews of the desert could fulfill their role as דור דיעה, “the generation of knowledge.” They would be spending most of their time studying the details of the Torah received on Sinai. Food and shelter was provided for them, and they would not be traveling again as they did in the first year, until their final year in the desert.

In the coming weeks, we will learn of the major events of the next thirty-nine years. It wasn’t always smooth, but these events very much shaped our people.

Miracles and Yom Yerushalayim

The weekday Shmone Esrei is divided into three sections. The first three blessings are known as “Shevach,” giving praises to Hashem.

The second section is known as “Bakasha,” or requests. There are thirteen requests that we make daily. We ask for wisdom, forgiveness, good health, Parnassa, and even Mashiach.

This is followed by “Hoda’ah,” or giving thanks. These last three blessings acknowledge Hashem’s kindness, for which we show our appreciation.

In this last section, there is an important line that we need to emphasize. We are reminded of “the miracles that are with us each day.” If we can do this, we will reinforce the idea of how much protection we receive from Above.

Yom Yerushalayim celebrates the victory of the Six Day War. Many described this war as the greatest revealed miracles since the splitting of the Red Sea. Israel was threatened by all of its neighbors that they would be “driven into the sea.”

Nobody could ever imagine that what took Joshua seven years to conquer thirty-one kings, happened in only six days.

We must not forget for a moment the numerous miracles we are witnessing in the current war. Three hundred rockets from Iran that did not hurt even one Jew was huge. The “accident” that took the life of Raisi was another example.

The Prophet Jeremiah predicted that the day would come when the miracles in Egypt, will be small in comparison with what would be witnessed in the future. In Egypt, the population grew from seventy to 600,000 in 210 years. In Israel, we were a population of 600,000 that became over seven million in seventy-six years. It seems that the prophecy of Jeremiah is coming true in our times. Yom Yerushalayim Sameach!

Different Translations

The warning in the Torah for abandoning the Mitzvot, comes with the words, והלכת עמי בקרי, “If you will walk with me in KERI.” This word is very difficult to translate.

I found four different translations in various Chumashim. They range from, “stubbornness, indifference, casualness, and contrary.”

This shows how great the miracle of translating the Torah into Greek was. Seventy two wise men of Israel, gave the exact same translation. And here is an example of one word with four different translations.

The Keli Yakar adds yet another interpretation to this word, קרי. He takes it to mean, במקרה, by chance. He points out that it is a very dangerous thing to assume that what transpires in our lives is random.

Such thinking diminishes the fact that Hashem is running the world. It distances ourselves from Him and makes us feel that we are in control of our own destiny. It ultimately leads to violating the commandments of the Torah, which leads to being banished from the land.

Regardless as to how we translate the word, קרי, the message is clear. We must never allow ourselves to be distanced from Hashem.

No Fear

The verse that is quoted by many of the commentators in connection with the תוכחה, or rebuke, relates to fear.

The warning of the Torah is that if we do not observe the commandments, we will be stricken such fear, that the קול עלה נדף, “the sound of rustling leaves, will put us in a state of panic.

This could explain the Rambam’s rather simplistic description of the time of Mashiach. Based on the Talmud, he writes that there is no difference between this world, and the days of Mashiach, except for שעבוד מלכיות. This means that no nation will have rulership over the Jewish people. We will be free and at peace, so that we can be close to Hashem, and study His Torah without interference.

The best part of this description is that we no longer will have reason to be afraid. Imagine a life without fears and worries. It truly would be Messianic times.

But what we also need to realize is that this life without fears, can be attained right now. If we bond ourselves strongly with Hashem, we feel His protection and we realize that there is nothing to fear. And if we are fortunate enough to be living in Israel, we feel truly blessed. We are living a Jewish dream which often feels like גן עדן, the Garden of Eden.

The sound of “rustling leaves,” is a symbol of the exile. The Jewish pride we feel in seeing a return to our homeland, and with Hashem and the IDF protecting us, we realize that there is nothing to fear. This is most comforting.

Reaching Our Full Potential

The Chidishei Ha’rim reminds us that, as Jews, we must always feel that we are a part of the greater whole. We must see how we might be able to help the plight of the Jewish people.

Pirkei Avot speaks of the importance of not separating from the community. There might be instances that demand of us that we “get involved” to help in any way that we can.

This is said with the realization that every individual is given his own unique talents. He was created to perform a specific role that others could not. His G-d given abilities were meant to be used to make the world a better place.

Nevertheless, he must not shut himself off while he focuses on his personal talents.

This is where Pirkei Avot again, clarifies this point beautifully. “If I am not for myself, who will be there for me? But if I am only for myself, what am I?” We must care and feel the pain of others, and do what we can to lighten the load of the less fortunate.

At the same time, we are not allowed to ignore our own personal destiny. “Man was created to strive.” The message of the Chidushei Ha’rim is that this striving includes our reaching our full potential, as well as doing all we can to help make the world a better place.