Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

Prior to the giving of the Torah to Klal Yisroel at Mt. Sinai, all those that had an infirmity, i.e. lame, deaf, blind, were miraculously healed by the Creator. There is a discussion at what point was the gift taken away; was it at the incident of the Golden Calf or was it at the time of the מתאוננים, those who “complained”. (במדבר יא:א, Numbers 11:1)

HaRav Shneur Kotler זצ”ל, late Rosh Yeshiva of Lakewood Yeshiva, would comment many times, “We are being taught that it is more detrimental to be unhappy than to create the Golden Calf.” Despite that the making of the Golden Calf and its subsequent worship was a rejection of Hashem’s Torah being absolute, a lack of sincere, unmitigated enthusiasm deprives one of the most essential “building block” of achievement.

The Torah teaches us that all the terrible, unimaginable calamities that will befall the Jewish people is due to “תחת אשר לא עבדת את ה’ אלוקיך בשמחה, that you didn’t serve Hashem with ‘simcha’, enthusiasm.” (דברים כח:מז, Deuteronomy 28:47) Rabbeinu Bachya in the Kad HaKemach teaches that this idea of “simcha” is a mitzva dictated by the Toah. In effect, it represents an עבודה, subservience to Hashem, more important than an actual mitzvah. (דף רע”א)

Enthusiasm is the inner essence of a person. Therefore, it is the critical element that will be the precursor of all of one’s actions- either for positive or negative actions.

In פרקי אבות ב, Ethics of Our Fathers chapter 2, we are introduced to the five greatest disciples of רבן יוחנן בן זכאי, each receiving a different accolade. One had an infallible memory (בור סוד), another was constantly productive (מעיין), the character trait that enabled them to achieve was a “good eye” and a “ good heart”, respectively.

The תפארת ישראל explains that they basically both represent ideas of enthusiasm. When one is calm and relentlessly enthusiastic, due to being appreciative of all, always seeing the good of another, never jealous, angry, or worried; they have the innate ability to be intellectually productive in an unusual manner. This in turn enables one to gain friends, to honestly perceive the ramification of their actions and to dedicate oneself to love/embrace Hashem.

How does one cultivate the trait of enthusiasm? עין טוב is the idea that all peope are born with an innate enthusiasm; observe a child who has an expansive outlook, always asking questions and remembering the minutest detail. לב טוב is the higher level, it is a consequence of constant appreciation of all the gifts of life granted by Hashem. When one consistently, incessantly and not perfunctorily absorbs and appreciates the positivity of life, they have developed inner joy, energy, and a relentless, enthusistic drive to strive for the greatest plateaus of achievement.

This idea is articulated in the רמב”ן, Nachmanides. He explains that when the people entered the desert, they were sorrowful and anxious and asked how can we survive, what will we eat and drink, when will we leave this inhospitable environment? But this feeling was incorrect in Hashem’s “eyes”. How was it possible that after being the recipients of Hashem’s largesse, His loving attention and beneficience that they possibly didn’t develop the inner essence to follow Hashem into the desert with unbridled enthusiasm and equanimity?

Yes, when a person truly perceives all of the benefactions of life, one invariably develops an inherent trait of enthusiam! The ספר עיקרים, authored by Rav Yosef Albo זצ”ל b(14th century) teaches us a profound life lesson. “Appreciation is intuitive to every human.” When קין, Cain, brought a sacrifice that was deficient in quality, despite the fact that he initiated the idea of sacrifice to Hashem, he was humiliated by Hashem for he didn’t express his appreciation fully and correctly!

Those who are truly thankful and truly appreciative are enthusuastic and happy; happiness doesn’t bring one to thankfulness. To be truly thankful necessitates that one selflessly absorb all the time, effort, and thought that Hashem or another has expended. Unfortunately, saying thank you is usually perfunctory; thereby robbing one of true enthusiasm. This is why every person is gifted by Hashem with an intuitive reaction to being the recipient of “gifts”; that is to be incontestably grateful, for otherwise we would not have the segue to enthusiasm, the inner engine for true accomplishment.

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By Rabbi Shloimie Lindenbaum

ועשה הכהן אחד לחטאת…מאשר חטא על הנפש (פרק ו פסוק יא)

When a person decides to be a נזיר they are not allowed to drink wine, cut their hair, or become impure by coming into contact with a dead person. If there is an uncontrollable situation in which they become impure then they must bring a sin-offering because of their sin. Rashi quotes an opinion that the sin that the sacrifice is atoning for is “ציער עצמו מן היין”- he pained himself [by restraining] from wine. The Kli Yakar asks, if that is the sin, then why only bring an offering after becoming impure? Every נזיר commits this crime? He answers that the sin is not merely that the נזיר didn’t drink wine, rather that he pained himself in the process. Once he was serving Hashem in this way of abstinence he should have done it happily. Had he been happy and satisfied with his way of life as a נזיר, he certainly would have been more careful and not allowed himself to become impure. Therefore, only after becoming impure do we see that he wasn’t observing his נזירות with total happiness and excitement and his paining himself is considered sinful. Only now he must bring a sin offering for not serving Hashem with joy.

פר אחד בן בקר איל אחד כבש אחד בן שנתו לעולה (פרק ז פסוק כא)

The Torah describes at length how the נשיא of every שבט brought קרבנות as a way of initiating the משכן. They each brought one bull, one ram, and one lamb. Rashi explains that the bull corresponds to Avraham who slaughtered a calf in serving the angels who came to his tent and the ram represents Yitzchak who had a ram brought in his place by the עקידה. Yaakov is signified by the lamb because he separated lambs when serving Lavan and tending to his flocks. The bull and ram are understandable, because Avraham’s serving guests with a calf was the prime example of his מדת החסד which was his overriding מדה, and Yitzchak’s willingness to sacrifice himself was a monumental moment in our history. The lamb, however, is strange- why is Yaakov signified by his service to Lavan as a shepherd? R’ Elya Boruch Finkel says that we see from here that Yaakov attained his ultimate level as a צדיק by being honest with Lavan’s money. Although he had opportunities to justify crooked behavior, he did not veer from the path of absolute truth. This מדה brought him to his perfection, as is implied by the רמב”ם who only refers to Yaakov as Yaakov the צדיק in reference to his serving Lavan honestly. This is why the נשיאים brought lambs to signify Yaakov at his highest level.

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By Rabbi Naftoly Bier

In this week’s portion, we are introduced to the נזיר, Nazirite, a person who dedicates themselves to elevating their spiritual sensitivity and steadfastness. Chazal teach us that the Torah equates this period of one’s life to the lofty status of the כהן גדול, the High Priest!

The גמרא נדרים ט, the Talmud Nedarim 9b relates to us a fascinating story. “One time a Nazir came to the בית המקדש, Holy Temple, and I (Shimon HaTzaddik) saw that he had beautiful eyes, was handsome and beautiful hair arranged in curls. I asked him, ‘Why did you become a Nazir? After all, at the close of your cycle of being a Nazir, you must shave off all of your hair. Why would you destroy it?’

“The shepherd answered me, ‘I was drawing water from a well and I looked at my reflection and immediately (due to my extraordinary handsomeness) my evil inclination quickly overcame me and sought to expel me from a spiritual lifestyle into a hedonistic, lustful world!

“‘I said to myself: Wicked one, why pride yourself in a world that is not yours? One day you (physical body) will be food for the worms and maggots in your grave. I immediately vowed to become a Nazir, thereby making it imperative that I shave my hair!’

“Rav Shimon HaTzaddik immediately arose, kissed him and exclaimed, ‘My son, may there be many more like you, you being the exemplar of a true nazir.’”

There are questions:
1. If the man was worried about his beautiful hair, why didn’t he immediately shave it; why wait another thirty days, the smallest period of Nazir?
2. Why did he speak to himself in second person?

A Nazir has to observe three conditions: 1) not to eat or drink any product of a grape, 2) not to take a haircut, 3) not to become טמא, a state of spiritual imperfection, by coming in contact with any corpse, even one’s closest relatives.

What draws a person away from intellectual acuity and on the contrary arouses one’s desires is wine; therefore to instill a new focus on life’s goals, the Torah instructs the Nazir to abstain from all grape products. in this maner one’s focus is completely changed. One’s need for defining oneself by physical appearance is mitigated by letting one’s hair grow “wildly”. Lastly, by not coming in contact with a corpse, according to the משך חכמה one protects oneself from being in a state of melancholy; according to others, it prevents one for losing the expansive spiritual stature they just acquired due to coming in contact with their mortality, thereby causing one to focus on one’s physical limitations.

The question one can ask: isn’t the person going to either way be despondent due to the loss of a beloved relative, so why preclude the nazir from coming in contact with the deceased?
In life one can be motivated by either the awesome responsibility to follow Hashem’s rules, in order to benefit from Hashem’s beneficience or to subjugate their entire being to the will of Hashem. I don’t do it because I have to, but rather I do it for that is “me”, my essence, my reason for existence – it’s my inner drive from within! (פנימיות)

This idea is the fundamental underpinning of spiritual growth. Just by cutting off one’s hair at a time of great inspiration will not define the person’s essence; on the contrary, it could be but a fleeting moment of impulsive emotional stimulation. To create a reality of change necessitates time, thought, and active dedication to effect true change.

In order to truly galvanize oneself to enable for this process to be actualized one has to objectively view what one can aspire for, despite all of one’s biased opinions regarding their abilities. Yes, one has to declare in second person, “you” can accomplish great strides, you can dedicate yourself to an honest, selfless journey of spiritual development. Transcend your self-absorption and declare this world, my life, isn’t about me, it’s about totally forming a dynamic that “I only exist as an essential part of Hashem’s universe.”

Only by creating this dynamic, will one be gifted that Hashem will become a silent partner in actualizing this potential, for when one declares, I am for Him, He therefore will be there for me! This is why the nazir is equated with the status of the כהן גדול, the High Priest, having attained a lofty level of unequivocal commitment. In a state of invigorated spirituality, one can focus totally on their objective.

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By Rabbi Shloime Lindenbaum

ותאמר רות אל תפגעי בי לעזבך…כי אל אשר תלכי אלך ובאשר תליני אלין עמך עמי ואלקיך אלקי (רות א,טז)

Rus and her mother-in-law, Naami, traveled away from בית לחם after losing their husbands and Naami insisted that Rus should go her own way, as she had nothing more to gain from staying with an old woman. Rus refused to part and stressed in numerous expressions her desire to stay with Naami, which חז”ל tell us was really her declaration that she wants to convert to Judaism. חז”ל deduce from Rus’s choice of expressions which Torah laws Naami had informed her of. The Medrash says that Naami had told her, “We do not participate in the theaters and stadiums of the non-Jews”, to which Rus responded, “Where you will go, I will go”. Naami then told her, “We do not sleep in a house that does not have a Mezuzah”, and she insisted, “Where you will sleep, I will sleep.” R’ Shimon Shwab asks, why did she tell her these laws that seem to be merely מנהגים? He quotes his son, Meir Yerucham, who answered based on the second ברכה of ברכת התורה. We praise Hashem who chose us from all the nations to give us the Torah. He explains that this “choosing” happened before we received the Torah. In Parshas Yisro, Hashem said that we will be for Him a “treasure amongst the nations, a kingdom of priest and a holy people.” This was selecting us as being special and elevated even prior to קבלת התורה. This selection demands of us exalted conduct. Even in areas that are not specifically commanded about in the Torah, we must act in a way that befits our position as Hashem’s Chosen People. This is what Naami was impressing on Rus, that aside from the basic commandments in the Torah, as the Jewish nation we must conduct ourselves in a holy way. This is why the Medrash says she chose examples of מנהגים- things not required by the letter of the law, but rather chosen by us as extra special conduct.

Various Halachos Pertaining to Shavuos

• There is a מנהג to decorate houses and shuls with flowers. If one removes opened flowers from water, they can return them to the water on Yom Tov. Closed flowers that will open from being in water may not be returned to the water on Yom Tov. No flowers may be newly placed in water on Yom Tov.
• There is a מנהג to eat dairy foods. One can fulfill this מנהג by eating dairy foods even when not part of a meal. One who eats cheesecake that the crust is merely intended to hold the cheese, should break off a piece of the crust to make מזונות and make שהכל on the cheese part. Assuming they do not eat a כזית of the cake in כדי אכילת פרס, one should not make על המחיה nor use the cheesecake to fulfill קידוש במקום סעודה.
• The מנהג is to stand for the reading of the עשרת הדברות.
  (All הלכות are taken from ספר קובץ הלכות)

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By Rabbi Naftoly Bier

The Medrash Rus, רות רבה ב:טו, says, “אמר רב זעירא, (this מגילה scroll has no mention of what is prohibited, what is permitted…) it is written to teach us the ‘great reward for those who are involved in kindness.’”

Another Medrash, ילקוט רות תקצ”ד, teaches: we read מגילת רות on Shavuos, the time of the giving of the Torah to teach that one can only acquire Torah though pain, poverty… and adversity.”

“The beginning of the Torah is chesed, the middle and the end”; the foundation and essence of all of Torah is chesed. The רמב”ם, Maimonides, explains that there are three distinct ideas: צדקה ,צדק, and חסד.b צדק (Tzedek) is repaying another according to the accepted norm; צדקה is not what is demanded from one, but rather what a person views as obligatory (ex: when seing a person suffering, one’s emotions evoke one to help, placating one’s “pain”). חסד, Chesed, transcends one’s emotions and intellect of obligation; but rather is the essence of an exemplary person… “I am here to constantly altruistically benefit others.”

True spirituality, true human greatness is attained only when one transcends all of one’s personal interest; this being the true definition of חסד, chesed.

When we read the story of Rus, we are struck by the initial hardships of hunger, the death of Naomi’s husband and two sons; the poverty that Naomi and her former daughter-in-law Rus suffered and the startling sequence of events of how בועז, Boaz, a revered, respected leader of Klal Yisroel marries Rus, a convert. From this union came the Davidic dynasty and eventually Moshiach, who will possess superior qualities that will enable him to bring humanity to the unequivocal truth of the existence of Hashem and the type of life we have to lead.

Adversity. Pain. Death. Embarrassment. The precursors of human nobility, morality, and royalty. One develops an acute sense of other people’s trials and tribulations when they endure the same. One recognizes the need to always be ready to selflessly absorb another’s needs and to accordingly assist them or elevate their spirits.

The daughters of לוט, Lot, who thought the world was destroyed when they witnessed the destruction of Sodom and Gemorah, impregnated themselves from their father despite the emotional distress involved. Why? To ensure the existence of G-d‘s world.

This trait of unadulterated selflessness for others was genetically part of Rus. In order for its development, she endured much, developing remarkable empathy, leaving hehind her royal family, to protect and inspire her destitute, broken-hearted former mother-in-law; despite the fact that she would be a foreigner in a new land. Of all the women living in Eretz Yisroel, she is chosen by Hashem to be the progenitor of the royal family!

Her husband, בועז, Boaz, is an exemplar of chesed who established a paradigm of enabling all to develop an internal sense of importance and dignity. In chapter 2:4, Boaz greets the workers on his farm, “ה’ עמכם, Hashem should be with you.” Until that point, due to the holiness of the name of Hashem, no one would contemplate using it in a greeting, degrading it by articulating it in mundane conversation. Boaz, who recognized at that time that a sense of true human dignity had been greatly diminished, instituted a dynamic wherein everyone would be aware of their inner connection to Hashem, thereby feeling the responsibility to emulate Hashem by treating all with respect no matter who they are.

This sense of being constantly cognizant of the dignity of every person is what motivated Boaz to initially recognize the superior qualities of Rus. On the eventful night when she went to his dwelling, he didn’t become angry but rather escorted her home in order to protect her – at the expense of his stature – and even took the time to prepare a meal for Naomi. Chesed! When Rus gave birth, she magnanimously allowed Naomi to nurse him! Chesed!

Rav Akiva in his youth declared, “If I meet a Torah scholar I would bite him like a donkey.” רבינו תם explains that in his earlier youth when he wasn’t proficient in Torah knowledge, he felt that those who were, condescendingly looked down upon those who were lacking. He couldn’t process how it is possible that every human is not treated with utmost dignity, no matter who they are! Chesed has no bounds! Everyone human is to be treated as if they are the whole purpose of creation. Tragically, 24,000 of Rav Akiva’s students passed away due to not absorbing their teacher’s mode of behavior, the essence of Torah and the essence of the story of Rus.

In these difficult times, may we gain Hashem’s mercy by recognizing the nobility of all His people.

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By Rabbi Shloimie Lindenbaum

וידבר ה’ אל משה…באחד לחדש השני בשנה השנית…שאו את ראש וכו’ (פרק א פסוק א-ב)

Sefer Bamidbar opens in the second year of Bnai Yisroel’s journey in the desert with a command from Hashem to count the Jewish nation. In the continuing פסוקים it becomes clear that the purpose of this counting is to establish the formation of the Jews’ encampment around the משכן- referred to as the דגלים. Groups of specified שבטים (tribes) were placed together on a particular side of the משכן and they were ascribed flags indicating the uniqueness of each שבט. R’ Yaakov Kamenetsky asks, why did Hashem wait until the second year to do this? They could have organized this immediately after leaving מצרים? He answers that this formation, especially through the flags, publicly highlighted the unique strengths and qualities of each שבט. This differentiation between the שבטים could cause fighting amongst them, as each שבט would feel that their aspirations and goals are the most important. The only way to avoid this strife was by building a משכן and placing it in the center of the מחנה. This way everyone would remember that their strengths were given to them by Hashem for the purpose of serving Him properly. Although everyone is encamped in a different position, they are all facing the center, the משכן, to devote their resources to the commonly shared goal of serving Hashem. That is why they had to wait until the building of the משכן, in the second year, before forming the דגלים.

אך את מטה לוי לא תפקד…בתוך בני ישראל (פרק א פסוק מט)

Moshe was commanded to count the entire Jewish nation but to exclude שבט לוי (the Levite tribe) from the general census, rather they would be counted alone. Rashi explains that Hashem knew that anyone counted from age 20 and up would be subject to the decree of dying in the desert, so He commanded that לוי be counted separately to exclude them from the decree because they did not sin with the Golden Calf. The Medrash says explicitly that had they been in the counting then their שבט would have died as well, even though they did not sin. R’ Chaim Shmulevitz sees from here that when an individual is part of a larger group, he can be dragged along with them in their fate even if he wasn’t involved in their specific actions. This is a lesson to all of us to involve and associate ourselves with the right types of people so that we can all head together in the right direction.

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By Rabbi Naftoly Bier

The רמב”ם, Maimonides, in הלכות כלי מקדש, Laws of the Vessels of the Sanctuary, states the following:

“The Levites’ service was to guard the Temple. Among the Levites, there were gate-keepers who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. (3:2)

“All of the Levites are warned [not to participate in] the service of the altar, as [ibid. 18:3] states: ‘But to the holy utensils and to the altar they should not draw close so they do not die.’ [This prohibition implies] that they should not draw close to the service [of the Sanctuary], but they may touch [the sacred utensils]. (3:9)

“Just as the Levites were warned not to perform the service of the priests, so too, the priests were warned to not perform the work of the Levites, as [the above verse] states: ‘Also, they, also you [shall not die].’ Similarly, the Levites themselves were warned that each one should not perform the task incumbent on a colleague. Thus a singer should not assist a door-keeper, nor a door-keeper a singer, as [ibid. 4:49] states: ‘Every man, according to his service and his burden.’ (3:10)

“When Levites perform the service of the priests or one Levi assisted in a task that is not his, they are liable for death at the hand of heaven, for [ibid. 18:3] states: ‘shall not die.’ When, by contrast, a priest performs the service of a Levite, he is not liable for death. Instead, he violates merely a negative commandment.” (3:11)

(For further reference, see Tractate Arachim 11b)

We are being taught one of the most fundamental ideas. At first, it seems perplexing that 1) a person who does the service of a fellow Levite, due to one being appointed to that specific service can be liable to die at the hands of Hashem (מיתה בידי שמים) and 2) If a Levite notices his fellow Levite struggling with opening a door and he assists him, he is liable, for he hasn’t been designated for that particular agency. Why? It’s true he violated a command of Hashem; but how do we understand the severity of his transgression?

From the onset of ספר במדבר, the Book of Numbers, the Torah admonishes us to be extremely careful and diligent concerning the structure of the camps, the separation of each tribe and camp to pursue their singular mission demonstrated by a banner and finally the above mentioned rule of, “sticking to one’s job!”

Harav Yeruchum Levovitz זצ”ל, relates that the Alter MiKelm was as upset/angry at one who didn’t place one’s chair in an exact position as if the person desecrated the Shabbos! Why?!

Harav Yeruchum related that he “inherited” a garment that the Alter had worn for thirty years. Despite its age it appeared as new, due to the extreme, constant care it was given! Cleanliness!

The Alter never looked to the side; if another did it was an embarrassment, for who has the time to forego constant focus on their objective. His hat and yarmulke were in the same exact position all day! Focus!

Structure!! The Alter taught that, “structure is akin to a beautiful diamond necklace worth thousands of dollars. The string and the knot that hold it together are inexpensive to say the least, but nevertheless are what protects it from being lost.

In the same manner if a person doesn’t awaken, pray, begin to learn Torah, and end one’s learning at a specific time on a constant basis, one is relinquishing the structure of life that is the key to all success. Everything has its specific time and place; if the sun moved out of its path a drop, it would wreak havoc in the world.” Hashem created the world with the dynamic of exactness and structure. “It is well-known that European nations that had the positivity of structure accomplished more than others, surely in the spiritual—Torah—world it’s the same.” Structure defines a person, it ensures that one acts with constant commitment, obligation, precision, dedication, and selflessness. Moreso it defines one’s actions as being completely לשם שמים, subservient to Hashem’s will.

Another facet to the critical, crucial idea of structure is the protection of one’s social interaction. Too often, unfortunately, people due to their need of attention, validation, or acclaim will decide to dispense advice and recommendation to others, though unsolicited. The Torah is alerting and exhorting us that there is a slippery slope that one can fall into if one enters in the domain of another—even just to assist them. “My obligation is in my domain only”; by declaring that one is placing themselves on Hashem’s stage, safeguarding that their intentions are solely to better His world, and not to mitigate it with mistaken perceived thoughts that it is selfless in its scope.

The כהנים, priests, were instructed to safeguard the לוים, Levites from entering another’s domain. Why do they need supervision? The Torah teaches it is natural for one to expand their horizons in their merit to promote קידוש השם, sanctification of Hashem, but it truly is tainted with one’s selfish need to perform—to gain attention or just to feel good about oneself.

Structure, either timeliness or “knowing one’s place,” safeguards one’s actions to be completely selfless and in turn to ensure true self-validation and esteem by recognizing that one’s actions are לשם שמים, for the sake of Heaven!

We need this portion the Shabbos before Shavuos; it being a critical lesson in how to renew the acceptance of Torah upon ourselves.

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By Rabbi Shloime Lindenbaum

אם בחקתי תלכו… (פרק כו פסוק ג)
The Torah promises that if a person follows the חק, decree, of Hashem, then they will merit a life of blessing. Rashi explains that the חק referred to is toiling in Torah. The Chasam Sofer explains where Rashi saw this in the word חק. He says that this term usually refers to a decree that we do not understand the reason for and has no clear benefit. One who studies Torah to merely know the laws does not have to exert endless effort and energy, rather they can set aside enough time to review the laws in a relaxed manner and then cease their studying. Only one who toils in Torah- that is they learn Torah for it’s own sake, just to be living and breathing the word of Hashem, has to endlessly work and push themselves to continue their holy work. This is something that doesn’t have any clear benefit or results. The person is not necessarily achieving more knowledge of the laws of Torah nor are they necessarily learning things that pertain to their daily life. Rather, they are studying Torah for reasons that are hard to understand- above all just because that is what Hashem wants them to do. This is a true חק and someone who learns in this fashion will certainly merit a life of blessing.

ונתתי גשמיכם בעתם (פרק כו פסוק ד)
Hashem guarantees that through us observing the Torah, He will send rain in the proper time. The literal translation of the פסוק, however, is that “I [Hashem] will send your rain in its time”. Why is it referred to as our rain? R’ Moshe Feinstein explains that the entire world was created for the sake of the person who does Hashem’s will. Therefore, by following the מצוות, the rain in some way belongs to the person because it was created entirely for that person. That is what the פסוק is teaching us by calling it “your rain”, that the creation of the world was for the purpose of those who follow Hashem’s Torah.

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By Rabbi Naftoly Bier

In ויקרא פרק כ”ה, Leviticus 25:35,39, the Torah begins וכי ימוך אחיך, “If your brother becomes impoverished… you shall strengthen him (35)… you shall not treat him as a slave but as a resident… (39)”. The Medrash Rabba 34:10 comments, More than what the בעל הבית, the “philanthropist” does for the poor, the destitute contribute much more to the philanthropist!

At first that seems incongruous! After all, the person who is destitute could be on the verge of emotional and physical collapse and by assisting him, one is enabling the person to be a true, dedicated subject of Hashem! If he has a family, there is a positive future for them all, all while the benefactor is but dispensing some needed money.

The תפארת ציון, authored by רבי יצחק זאב אדלער (1843-1917) explains that on the contrary; what is meant is that the poor person is enabling the benefactor to ensure that he, his family, and generations to come will be able to serve Hashem with vigor and vibrancy. Though the recipient might actually not lead a spiritual life, at the time that the assistance is generously given, the donor gains reward as if it is actualized!

The Medrash brings proof to this idea from the story of רות and בועז, Book of Ruth 2:19. Boaz had been that day greatly kind to Ruth. When Ruth returned to her former mother-in-law, נעמי, Naomi, “she related all that transpired that day” and said, “The name of the man that I did for him today is Boaz.” What did she do for him? On the contrary, he validated her, made her feel welcome, fed her, and enabled her to feel accepted! The Medrash derives the aforementioned lesson from Ruth.

Nevertheless, it seems unbecoming for Ruth to articulate this sentiment. Where is her הכרת הטוב, her expression of profound gratitude to Boaz. In fact, in verse 10, she expressed it to him in a noble, selfless manner?

Rav Henoch Leibowitz zt”l (1918-2008), former Rosh Yeshiva of yeshivas Chofetz Chaim teaches that רות הצדקת, that Ruth definitely conveyed her heartfelt gratefulness and recognized the complete selflessness of Boaz. But when one is the recipient of another’s beneficence, one’s sense of their inner dignity can be compromised due to their need to have to rely on another’s assistance.

The מהר”ל, Maharal, explains that the essence of life—full existence—is defined as one who is self-independent. When one needs the assistance of another, and especially when one seeks presents and a helping hand, one is in the category of “עני חשוב כמת, a poor person is considered as dead.” This is due to the engendering of a loss of dignity and in turn a mitigation of self-esteem.

She therefore correctly assessed the situation and recognized that she was not only a recipient but a true, dynamic benefactor! A most important lesson! One should never compromise their intuitive sense of inner dignity and nobility.

We find a passage in the Talmud, Sanhedrin 11a, which contains a similar but more profound lesson. The Gemara relates a story that occurred when Rabbi Yehuda HaNasi was sitting and teaching, and he smelled the odor of garlic. Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He said: Whoever ate garlic should leave. Rabbi Chiya stood up and left. Out of respect for Rabbi Chiya, all those in attendance stood up and left. The next day, in the morning, Rabbi Shimon, son of Rabbi Yehuda HaNasi, found Rabbi Chiya, and he said to him: Are you the one who disturbed my father by coming to the lecture with the foul smell of garlic? Rabbi Chiya said to him: there should not be such behavior among the Jewish people. I would do no such thing, but I assumed the blame and left so that the one who did so would not be embarrassed.

The Maharsha (1555-1631) asks a couple of questions. The גמרא continues and narrates stories similar to the mentioned one, stating that everyone acted in a similar manner to the previous generation. Why; isn’t it logical that one should act in a manner to prevent shame to another? How could Rav Shimon ask Rav Chiya if he ate the garlic; of course a person of his stature would never cause pain to another? Moreso, if everyone left together with him, it was obvious that they were protecting him, emphatically declaring it definitely wasn’t him?

He answers that the question was, “How could you cause ביטול תורה ברבים, that the hundreds of people being taught by my illustrious father, רבי יהודה הנשיא, the codifier of the Mishnah, would en masse leave the בית מדרש, study hall, and curtail Torah study? Rav Chiya answered, to protect the dignity of one person takes precedence over the study of Torah—even in public forums.

But there is another issue that has to be grappled with. Can a person present themselves as a “sinner”, mitigate or compromise their own dignity to protect another from embarrassment? Despite the fact that the disgrace that Rav Chiya would endure, would be insignificant compared to the one who truly ate the garlic, for everyone would assume he didn’t eat it, nevertheless losing one’s dignity in any manner is even more important than ביטול תורה ברבים! The גמרא, Talmud therefore quotes many instances that it is not only permissible, but obligatory to protect another’s dignity by putting oneself in an uncomfortable position, that is insignificant in comparison to another.

The lesson of the immeasurable importance of one’s self-worth, self-dignity, and nobility is one that we are being taught by Ruth and the גמרא סנהדרין.

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By Rabbi Shloimie Lindenbaum

כי תבאו אל הארץ…וקצרתם את קצירה…ובקצרכם את קציר ארצכם (פרק כג פסוק י-כג)
In the Torah’s description of the ימים טובים we find the מצוה that takes place on the second day of פסח. Being the beginning of the harvest season, the Torah commands that the first barley harvest should be for the purpose of the קרבן עומר and that none of that year’s harvest should be eaten until the קרבן is brought. The פסוק continues with the מצוה of counting the עומר until the יום טוב of שבועות when we bring the first offering of wheat from the new harvest. After that the Torah reiterates the מצוות of לקט (leaving the fallen sheaves for the poor) and פאה (leaving the corners of field for the poor) even though they were already said in last week’s Parsha. The משך חכמה explains that Hashem was concerned that we would get too involved in our everyday work and become too earthly of a people- losing sight of our true goals in life. He therefore commanded us that at the beginning, middle, and end of gathering our crops we have מצוות to remind us that we are here to serve Hashem and that even our daily work is a means to serve Him. Hence, the מצוות of עומר and שתי הלחם at the beginning, לקט in the middle, and פאה at the end. The מצוות of לקט and פאה specifically are chosen because they imbue us with compassion and mercy which are key attributes in obtaining true happiness and connection to Hashem.

וסמכו כל השומעים את ידיהם על ראשו (פרק כד פסוק יד)
The Parsha ends with the story of the מקלל- the one who blasphemed the name of Hashem and was punished with death through stoning. The פסוק says that before killing him, the witnesses and judges must lay their hands on his head. Rashi says that this is to signify that they are not responsible for his death, rather he brought it upon himself. The מהר”ל says that this practice is unique to the stoning of one who curses Hashem because the sin that he did is in some way worse than any other. By every other sin, however bad, there is a part of the person that was ruined by it, and a part that remains intact. By the מקלל, however, he attacked and damaged the main core of a person, he essentially ruined his entire person and has nothing left of himself. That’s why, specifically by this sin, the judges and witnesses can say that they had no hand in his death- he brought death upon himself by ruining his essence.