Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In this week’s portion, פרשת ואתחנן, we are introduced to the מצוה of “ואהבת את ה’ אלקיך”, “and you should love Hashem your G-d” – your G-d written in the singular! In chapter 7:8, the Torah states, “Rather, because of Hashem’s love for you…”. What is meant by Hashem’s love and our love for him?

Rav Shamshon Raphael Hirsch writes a profoundly beautiful explanation: “the most significant and far-reaching result of the awareness of G-d’s unity is to love G-d בכל לבבך – i.e., ביצר טוב וביצר רע, “with the good and with the evil inclination.” The capacity to be attracted by things that are evil, base, ignoble, and sensual – this is the source of the יצר הרע – has been given to us by the same one sole G-d Who also has given us the capacity to be drawn to things that are good, noble, moral, and spiritual – this is the source of the יצר הטוב. Both inclinations are manifestations of the same love of the one sole G-d. It is He Who has interwoven the former and the latter alike into our human potential.

That He has made us susceptible also to the allurements of evil does not mean that He loves us any less. On the contrary, His very love expresses itself in the fact that evil attracts us. For in this capacity lies all our nobility and moral dignity. Without the capacity to feel drawn to evil, we would not be human; there would be no morality and no virtue. Our essence would then consist merely of bodily desires and actions, like those of the animal. For what we call “animal instinct” is simply the one-sided nature of the animal. The animal is attracted only to what accords with its functions; everything else repels it or leaves it indifferent. Hence the intensity and the immutability that characterize the manifestations of animal life. If baseness and evil were to hold no charms for us; if they were to leave us indifferent or to repel us as things contrary to our nature; if goodness were to attract us with a powerful, irresistible magnetism, and not also entail renunciation and self-control, then we would never do evil, but then we also would never do good. For the good that we would do would not be our own doing; it would not be a morally free-willed, human act. We would only be submitting to the physical compulsion of our nature, which would then be subject – offering no resistance – to the impulses affecting it. The disappearance of man’s יצר הרע would spell the end of his moral dignity.

What is more, the truth is that no human quality is, in itself, good or bad. Every quality – from the most sensual to the most spiritual – can be good or bad. It is good if we use it within the limits and for the purposes assigned to it by G-d; it is bad if we misuse it by exceeding these limits, by neglecting these purposes, or by exchanging these purposes for purposes not set by G-d. Thus, to love G-d with all our hearts – with both יצר טוב and יצר רע – means to devote all our thoughts, along with all your proclivities and tendencies, qualities and aspirations, solely to the fulfillment of G-d’s Will, using them all in the service of G-d in such a manner that our use or control of them brings us closer to Him.”

This is in effect a true manifestation of Hashem’s love for us. Rashi explains that the ברית מילה, the covenant of circumcision, is a covenant of eternal love that Hashem has for us. One may ask, why is this mark on our body which has a metaphysical dynamic of feeling His immutable love in the most dire of times on the most physical part of the male body?

On the contrary, this is the place it should be for due to the gift of the Torah, we act diametrically opposite the non-Jewish philosophers and clergy. While they view the physical as an explicit detriment to the spiritual and intellectual, Hashem lovingly gave us the understanding and ability to do the opposite! We can truly express our unmitigated love for this privilege!

The Kuzari writes a similar idea: “When reciting the blessing אהבה רבה, “With everlasting love You have loved the house of Israel, your people,” one bears in mind that G-d’s divine influence is especially attached to Jewry which receives it as naturally as a mirror receives rays of light. One also bears in mind that the Torah is the expression of G-d’s will and that through it he establishes his dominion on earth as in heaven. G-d did not create angels on earth. He created people who are subject to human nature and dominated by human character traits and emotions. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called love and joy.”

The Ramban 7:7 teaches that Hashem chose us for one who accepts all that transpires due to another; that is the true cause for that one to be so loved. Klal Yisroel who are the most stubborn and strong-minded of all, for if told, “either the sword or the cross,” will sacrifice their lives. Hashem’s eternal love is due to our unyielding subservience.

Rav Hirsch explains, “G-d found you worthy of His love; in your very nature He found the spiritual and moral element that is necessary for G-d’s nearness to man. In human terms, He “found Himself attracted to you.”

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By Rabbi Shimmy Sternfield

הבו לכם אנשים
(פרק א’, פסוק י”ג)
“Prepare for yourself men…”

R’ Yaakov Kamenetsky, זצ”ל, points out that although the Hebrew word for “man”, singular, is איש, the word for “men”, plural, is אנשים. Based on the usual rules of Hebrew grammar, the word for “men” should be אישים. Interestingly, many languages seem to follow this pattern, pluralizing the word for “man” differently than the other words in the language. R’ Yaakov writes that this is because a group of men is not just a cluster of individuals. It is a new entity, a single unit called a חבורה, or אנשים. It is not the plural of איש at all. Although every individual has their own unique role, each is a part of a larger picture, with a group role to fill.

ויצא עוג מלך הבשן לקראתנו וגו’ ויאמר ד’ אלי אל תירא אתו
(פרק ג’, פסוקים א’-ב’)
Og the king of Bashan went out toward us… Hashem said to me, “Do not fear him…”

רש”י explains that משה was afraid to fight with עוג because he feared that עוג had a מצוה that would protect him. Therefore, Hashem had to reassure משה that there was no reason to be afraid. The מצוה that עוג had performed was that when לוט was taken captive, עוג ran to inform אברהם about what had happened. משה feared that, since עוג had been of service to אברהם, the Jews would not be able to defeat עוג. R’ Reuvain Grozovsky, זצ”ל, asks, why would this have been sufficient protection for עוג? The מדרש says that עוג had only bad intentions! He hoped that אברהם would be killed so that he, עוג, would be able to marry שרה. In fact, אברהם would, indeed, have been killed if not for the miracle that Hashem performed to save him. Why, then, was משה afraid to fight with עוג? R’ Reuvain writes that we must learn from this the power of a good deed, even one that was not done with pure intention. Even a small מצוה can be enough to protect a רשע like עוג from the entire Jewish nation with all their combined merits. We must learn to appreciate the power of our מצות, no matter how insignificant they may appear.

חטא חטאה ירושלם
(איכה פרק א’, פסוק ח’)
“Yerushalayim has sinned a sin…”

The מדרש says, “The Jews sinned doubly, as it says חטא חטאה, therefore they were punished doubly. In the future, as well, they will be comforted doubly, as it says נחמו נחמו עמי.” What does the מדרש mean that the Jews sinned doubly, and that they were punished doubly? The כלי יקר explains this based on the פסוק in ירמיה, where it says, כי שתים רעות עשה עמי אתי עזבו מקור מים חיים לחצב להם בארות בארת נשברים אשר לא יכלו המים. The פסוק mentions two sins. Firstly, the Jews abandoned Hashem and the ways of His Torah. Secondly, they instead put their faith and trust in “empty cisterns”, עבודה זרה. Had they served Hashem and an עבודה זרה equally, there would have only been the sin of treating something as an equal partner with Hashem. But since they abandoned Hashem completely, they were now guilty of two crimes: abandoning Hashem and idol worship. In response to this, Hashem punished them in a way that corresponded to their sins. Not only did Hashem abandon the Jews completely, but He also allowed their enemies to thrive and be successful while the Jews suffered their bitter fate. In the future, as well, we will have a double נחמה. Not only will Hashem redeem us and return our glory, He will also bring about the downfall and destruction of our enemies. May we merit Hashem’s salvation speedily and in our days.

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By Rabbi Naftoly Bier

In תהלים קל”ז, Psalms 137, Dovid Hamelech describes in painful detail the exile of the Jewish people from Eretz Yisrael, ציון, to the Euphrates River in Babylon.

“By the rivers of Babylon- there we sat and also wept when we remembered ציון.” The Medrash שוחר טוב, explains that until that point of time, the Jewish captives were not allowed to rest even for a moment, but were forced to “march” to their destination. The Babylonians fearing that the G-d of the Jews is merciful didn’t allow them the ability to ponder their plight and in turn to do תשובה, to repent, for if so their victory would be taken away. This idea is mentioned in מגילת איכה, Lamentations, both in 4:19 ,“Our pursuers were swifter than eagles…” and 5:5 ,”Upon our necks we are pursued…”

“And also wept”, we had an additional reason that compelled us to cry. When living in ארץ ישראל, Israel they drank pure, clean water- either rain water, water from springs or wells whereas the water from the Euphrates was not as pure and many Jews subsequently dead; this besides those who died due to the “forced march” and those discriminately slaughtered by our enemies.
When we finally arrived at the Euphrates, our leaders were stripped naked and chained in steel chains in order to degrade them and rob them of all sense of nobility (akin to what the Nazis ימח שמם did).

Despite this humiliation, we held our heads high, we retained our inner feeling of the dignity of being Hashem’s chosen people. נבוכדנצר, Nebuchadnezzar, the emperor, was incensed and ordered his officials to fill bags with dirt and place it on their shoulders, thereby causing them to be bent over. At that moment the anguished cries of Klal Yisrael “reached” the Almighty and he declared that the world should cease to exist, due to this terrible infliction. Even when we have removed ourselves from Hashem and are punished with exile, His relentless love is not mitigated and Hashem כביכול can’t manage the anguish it causes Him. Immediately He commanded the angels to remove the “backpacks”.

“On the willows within we hung our lyres. There our captors requested (demanded) words of song from us… Sing for us the song of Zion (the Holy Temple).”

Nebuchadnezzar demanded that they (Levites) join in celebrating his victory by joining him in a feast of celebration, where they would play the music of the בית המקדש for him and his idols.
“How can we sing the song of Hashem upon the alien’s soil? If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue (which sings the song) adhere to my palate if I fail to recall you, if I forget to elevate Jerusalem (the loss of it) above my foremost joy (marriage).”

The לוים, Levites, decided to break their fingers, thereby being unable to play their instruments. This is what is meant in Ezra 8:15, “I assembled them… but I could not find Levites there.” There were לוים, but they couldn’t play the instruments. Furious at this show of repudiation, the emperor ordered his soldiers to indiscriminately murder countless members of Klal Yisroel. Though there were mounds and mounds of corpses, the Jewish people were joyfully spirited that they didn’t succumb to act in a way disgraceful to Hashem’s glory, כבוד.

This idea is a manifestation of the inherent connection every Jew has to Hashem. Despite witnessing the destruction of the בית המקדש, the Holy Temple, the maiming and murder of countless brethren, the utter demeaning of all, the exile into a foreign land, the celebration of the victors with their idols and the natural feeling of despair, insecurity, fear, and uncertainty, nevertheless there is an eternal metaphysical bond between Hashem and His beloved people that is irrevocable.

The Babylonians perceived this; they therefore forced us on a “death march” not allowing us to reconnect to Hashem and subsequently when they witnessed our allegiance to Hashem they became enraged, due to their perception that they had been defeated by the “Jewish spirit”.

For us, תשעה באב, the fast commemorating all the terrible tragedies of history is not to dwell on specific tragedies but the general tragedy. (See Kinnos 25, where it is explained that we don’t ordain a day of mourning for specific tragedies, but rather all tragedies are part of the mourning of Tisha B’Av.)

The general tragedy is our loss of sensitivity of the ultimate gift that we are endowed with – Hashem’s relentless love of His people. If we are to be truly aware of this, we would immediately dedicate ourselves to a different path of life; one where due to our sincere appreciation of all that Hashem does for us; we would embrace total dedication to his Torah, His ultimate gift to us. Our mourning is for our lack of comprehension of what we are missing due to our assimilating society’s ideas into our lives rather than rejecting it. On Tisha B’Av we reach the apex, crescendo of our mourning the loss of the proper perspective and with that true, keen insight we rededicate ourselves to Hashem.

May we merit Hashem’s help to attain this and in turn merit the coming of Moshiach, speedily in our days.

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By Rabbi Shimmy Sternfield

ומקנה רב היה לבני ראובן ולבני גד עצום מאד
(פרק ל”ב, פסוק א)

The children of Reuvein and Gad had abundant livestock- very great…

The Torah tells us, that the שבטים of ראובן and גד had a lot of livestock. Upon seeing that the land of סיחון and עוג was a good place to graze animals, these two שבטים requested from משה that they receive that land as their inheritance. משה replied, that he feared that if the tribes of ראובן and גד did not join בני ישראל in crossing the ירדן and driving out the nations living there, the other שבטים might misinterpret their motive. Rather than understand this as a practical consideration for their livestock, the other שבטים may think that ראובן and גד were trying to avoid fighting because they feared the גוים. This could lead the rest of בני ישראל to become frightened and decide not to enter ארץ ישראל. To avoid this, the שבטים of ראובן and גד made the following offer: “Let us build pens for the flock and cities for our children here. Then, we will arm ourselves and lead בני ישראל in battle until we will have brought them to their place. In the meantime, our families will remain here.” משה responded, “Build cities for your children and pens for your flock, and what has come from your mouth shall you do.” חז”ל note, that the children of ראובן and גד mentioned the pens for their flock before the cities for their children. משה, however, reversed the order and mentioned the children first. The מפרשים struggle to defend the children of ראובן and גד. Why would they mention their animals before their children? The כלי יקר suggests the following answer: The Torah describes the livestock of ראובן and גד as עצום מאד. Translated literally, this phrase means “very strong.” This indicates that the animals of ראובן and גד were unusually powerful. Their sheep were of the same caliber as those of איוב. As חז”ל teach us, the sheep of איוב would kill the wolves that came to attack them! We can now explain the conversation between משה and the tribes of ראובן and גד. Knowing that their animals could provide protection, the שבטים of ראובן and גד chose to live in the land between ארץ ישראל and other countries. “Let us build pens for our flock along the border, and cities for our children further into our territory. With the sheep in place, we will not have to fear man or beast.” משה replied, “If you do that, it will be clear that you are relying on your sheep rather than relying on Hashem. Instead, build your cities on the border, and make the pens further away. This will show that you are relying on Hashem to protect you from enemies. Seeing this will give strength and encouragement to the other שבטים.”

The story is told, that when the שפת אמת was a young Yeshiva student, he once stayed up all night learning with a friend. As the morning approached, the שפת אמת went to bed, and he did not wake up until significantly later than usual. Being unaware that the שפת אמת had been up all night, the חידושי הרי”ם (grandfather of the שפת אמת) began to rebuke him for sleeping in, telling him that he needed to use his time more productively. The שפת אמת remained silent, listening carefully to his grandfather. Afterward, an observer (who knew why the שפת אמת had slept in) asked the שפת אמת why he did not simply tell his grandfather that he had been up all night! The שפת אמת replied, “I did not want to pass up the opportunity to hear words of מוסר from my grandfather.” Referring to our פרשה, the שפת אמת continued. “You know, I am sure the sons of ראובן and גד had anyway originally intended to help בני ישראל fight the other nations. So why didn’t they stop משה as soon as he started to tear into them? They could have saved themselves from some pretty harsh words! The answer is, they did not want to miss out on a chance to hear מוסר from משה.”

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By Rabbi Naftoly Bier

In chapter 37:12, במדבר לא:ב, Hashem instructs Moshe Rabbeinu, “נקום נקמת בני ישראל מאת המדינים, take vengeance for the Children of Israel against the Midianites…”

The Ramban explains that though Moshe Rabbeinu had appointed his disciple, Yehoshua, but until the Jewish people had actually crossed the Jordan River, he, Moshe, was the king and leader. Secondly, Hashem designated that he should have the honor in order that he should rejoice when he sees the vengeance as it states in תהילים Psalms 58:11, “But the righteous man shall rejoice when he sees vengeance.” (He sees the retribution which will come when the wicked do not adhere to Hashem’s rulership.)

Nevertheless, the Ramban continues and says, that Moshe designated פנחס, Pinchas, who started the mitzvah to complete it. He made him to a משוח מלחמה, a position of being anointed as a כהן of high rank – to be a leader in battle, but not אלעזר, his father, due to his being the כהן גדול, the high Priest. Due to Pinchos being the one who killed the מדינית, Midianite, he should finish the task at hand.

The דעת זקנים מבעלי תוספות asks, how is it possible that if Hashem commanded Moshe to “take revenge”, that he designated someone else? He answers that Moshe Rabbeinu reasoned that if I was protected in Midian when he was escaping Pharaoh, how can I possibly “destroy” them. “A well from which one draws water, it is inconceivable for one to throw dirt in it.” (The Ramban learns it was a different מדין.)

Again, we ask, how is it conceivable that at these last moments of his life, that he wouldn’t aspire to do Hashem’s will?

From here we derive the impact of הכרת הטוב, appreciation to another. Though the Midianites were a heinous, depraved people, nevertheless Moshe Rabbeinu asserted that for him to be involved would constitute an act of complete ingraciousness.

But didn’t Hashem command him specifically? Moshe Rabbeinu due to his remarkable sensitivity and profound appreciation, deduced that it’s impossible that it was a direct command that he be the leader, but rather to appoint someone else.

We find a similar concept in בראשית יט:יב where the Ramban is troubled by how is it possible that the מלאכים, angels who were sent by Hashem to destroy Sodom and Gomorrah, go ahead and save the family of לוט, Lot? If they weren’t commanded by Hashem, who gave them the right to do so?

Answers the Ramban, “This was done in respect of their host, לוט. For it’s דרך מוסר, ethical conduct to save your host and all that is his, just as the messengers of יהושע, Joshua saved רחב and her whole family. Any idea which is logical, it’s absolutely correct in its sensitivity, is considered as if Hashem commanded one to do it! A person is required to analyze the complete scenario; though Moshe Rabbeinu had been instructed by Hashem, to perform a great mitzvah, he was required to understand if there are other ramifications of one’s acting which would limit his participation.
This concept is also taught to us at the end of the פרשה. The בני גד וראובן, the tribes of Reuvein and Gad (32:1) approached Moshe Rabbeinu and proposed that they inhabit the eastern side of the Jordan River.

They reasoned as follows: Hashem had orchestrated a miraculous conquest of the lands of Sichon and Og – these two tribes had an abundance of cattle for which Eretz Yisroel proper could not provide enough grazing land. They therefore decided that the reason they were blessed with extensive cattle was to establish the paradigm of honest business practice – and to do that necessitated that they inhabit a place that would have extensive grazing land. Due to the fact that all battles are miraculous in nature; the Bnei Yisroel have but to throw sand and they turn into spears and arrows; why should we delay in embarking on our spiritual task of establishing the foundation of all service to Hashem – that being אמת – integrity?!

Moshe Rabbeinu scolded them, “Are your brothers going to war and you will comfortably reside in your homes?”

The Alshich explains that, “אינו דרך מוסר, it’s not the proper perspective.” Sure you want to proceed immediately with your “spiritual task” in complete submission to Hashem. But where are your correct feelings to others; should your “brothers” stand on the front lines of battle without you there? It’s incumbent first and foremost to absorb their feelings of abandonment they might incur if you are not there supporting them! If you are acutely honest in analyzing your responsibilities; this would be the dominant feeling! After all, you must have profound appreciation to your extended families!

A second critique of Moshe Rabbeinu was the following: We all are aware that 39 years prior, the מרגלים, “spies” had convinced the Jewish people not to enter the land. As explained by many; they were afraid that residing in a land of infinite holiness due to the presence of Hashem, would be too much of a challenge. Moshe Rabeinu again rebuked them, “Even though your intentions are pure; but did you truly and correctly view the situation? The other tribes may think that deep down you are afraid to enter the land. Why didn’t that come into your calculations?
Sensitivity to others! Appreciation of others! Caring for others! All lessons for us as we start the Nine Days.

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By Rabbi Shimmy Sternfield

פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם
(פרק כ”ה, פסוק י”א)
Pinchas turned back My wrath from upon B’nei Yisrael when he avenged My vengeance among them…

When בני ישראל sinned with the daughters of מואב, Hashem punished them with a plague. Only after פנחס risked his life to defend Hashem’s honor did the plague end. The פסוק in תהלים states, “פנחס stood up and executed justice, and the plague stopped. It was considered as צדקה for him.” The Vilna Gaon asks, what is the connection between what פנחס did and the מצוה of giving charity? Why does the פסוק choose to compare it specifically to צדקה? The Vilna Gaon offers the following insight: The Jews in the desert were instructed to each give a מחצית השקל- half a שקל- “as atonement for their souls.” One reason they were instructed to give a מחצית- half- is because the word מחצית alludes to the idea that the merit of giving צדקה can save someone from death. The letter צ in the center represents צדקה, charity. The letters on either side of the צ spell the word חי- “Live”. The pair of letters further away from the צ (the first and last letter of the word) spell מת- “Die”. This shows us, that through the merit of giving צדקה one brings life closer and pushes death away. Through avenging Hashem’s honor, continues the Goan, פנחס accomplished a similar thing: He stopped the plague, saving people from death. This is hinted to in the words השיב את חמתי used to describe what פנחס did. Literally, those words mean פנחס “returned My [Hashem’s] anger.” The word חמתי contains the same two words as מחצית, only reversed. The word for death- מת- is in the center, and the word for life- חי- is split and is the first and last letter. This shows us, that when Hashem is angry, death is near, while life remains at a distance. פנחס succeeded not only in reversing חמתי, Hashem’s actual anger, but in reversing the message of the letters of חמתי as well. חי became the center, and מת was pushed back. We may now understand, concludes the Gaon, why the פסוק compares what פנחס did to צדקה. Just as צדקה brings life closer and distances death, so too, פנחס brought the plague to a close and saved בני ישראל.

פינחס בן אלעזר בן אהרן הכהן
(פרק כ”ה, פסוק י”א)
Pinchas, son of Elazar, son of Aharon the Kohein

The פרשה opens with mention of the paternal lineage of פנחס, namely that he descended from אהרן. We are told by חז”ל that when פנחס killed זמרי, members of the other שבטים said, “Do you see this man, whose grandfather fattened calves for עבודה זרה? He killed a נשיא!” To silence them, the פסוק notes that פנחס descended from אהרן. How does mentioning אהרן address the taunts of the other שבטים? Reb Yaakov Kamenetsky, זצ”ל, explains, that when one acts out of zealousness, one’s motives may always be challenged. Often, one’s zeal is fueled by a faulty מדה, such as anger, rather than complete devotion to Hashem. If פנחס would not have acted entirely for the sake of serving Hashem, it would be fair to call him a murderer. This was the intention of those who taunted פנחס about his grandfather. They claimed that his actions were not rooted in defending Hashem’s honor, but that they were simply an angry reaction. In response, the Torah testifies that these were the actions of a grandson of אהרן. As חז”ל teach, אהרן “loved peace and chased after peace.” פנחס, who followed in the ways of אהרן, could only have killed זמרי out of pure devotion to Hashem.

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By Rabbi Naftoly Bier

In במדבר כז:טז we find a unique פסוק, verse; in fact only once in the whole Torah is it mentioned “וידבר משה אל ה’ לאמר” “And Moshe spoke with sharpness, demand to Hashem, asking for a reply.” The word וידבר is used to connote demand, authority, position of power etc. How can Moshe Rabbeinu be so brazen to speak to Hashem in such a manner?

The בעל הטורים quotes a ספרי זוטא, “There is no פסוק, verse like this in the whole Torah.” Moshe said to Hashem: don’t You remember / know how many times You addressed me וידבר?” It seems that Moshe was equating at that critical juncture of Klal Yisroel’s narrative, that he was obligated to demand a true and competent successor for he had been informed that he will die. For forty years he was the נשמה, soul of כלל ישראל, he lived every moment selflessly for them; now I can demand from You, ‘ה, to take care of them, just as You demanded I teach them Your Torah day and night! That is my grave responsibility, anything less would be a wrong manifestation of my lack of total dedication.

A lesson; of how a leader has to recognize that one has to completely, selflessly function as a vigorous dynamic laborer and spokesman for all.

Moshe Rabbeinu initially asked Hashem to appoint his son as his successor. Hashem told him that he does not qualify but rather יהושע, Joshua, would be the next leader.

Didn’t Moshe Rabbeinu know he wasn’t the most qualified? It is true that a son should be a natural replacement as we see by the כהן גדול, High Priest and the מלך, king.

We can derive a most important idea of חנוך. It’s not what a parent says, it’s how a parent acts; a parent has to be a model to his family. Consequently, he thought the most natural successor would be the one who through watching and following him would unconsciously assimilate and be inculcated with the proper manner of superior, selfless and dedicated leadership.

The בעל הטורים points out that the verses טז-יז, 16-17 have 28 words, יהושע led the Jewish people for 28 years; an intimation to the lesson וזכרת כי ה’ אלקיך הוא נותן לך כח לעשות חיל And you should remember that Hashem, your G-d, He is the One that gives you the acumen, ability to earn your wealth.

Yehoshua epitomized selfless dedication to Hashem and His Klal Yisroel due to his absolute unequivocal recognition that he was but an agent of Hashem, created solely for the purpose of sanctifying His Name; all his talent, leadership skills, intellect solely to be utilized for this purpose.

The אורח חיים explains that יהושע was איש אשר רוח בו, a person who could relate and understand in depth every individual. But he was granted an added dimension; “מהודך עליו” And Moshe would give of his “crown on him.” Moshe Rabbeinu was unique in this sense that his נשמה, soul, was the root of all of Klal Yisroel’s souls; he partially contained the essence of all of Klal Yisroel. This gift was imparted to יהושע.

This ideal of unmitigated selflessness was exhibited by פנחס, Pinchas. Though many people derided him when he killed Zimri, he nevertheless only contemplated the need to sanctify Hashem’s Name. It’s no wonder that when Yehoshua selected two spies, it was two people who were completely focused on one’s true mission; to selflessly dedicate themselves to Hashem, כלב & פנחס.

The Chazon Ish (of Bnei Brak) once asked a distinguished תלמיד חכם, a scholar of repute, to take time and expend effort to assist an ailing person. After a duration of four weeks, the person was once again well and active. The חזון איש profusely thanked him. The scholar demurred and said, “But I hardly learned Torah all that time.” The Chazon Ish replied, when one exerts oneself to selflessly help another, one creates for oneself a larger בית קיבול, an ability to absorb and understand Hashem’s Torah. The true deep understanding of Torah is a gift from Hashem; when one emulates Hashem by dedicating oneself to others, one’s similarity to Hashem connects one to Hashem’s Torah in a profound manner.

The Alter from Slabodka, HaRav Nosson Tzvi Finkel זצל is known for his constant teaching, exhortation and as a model of גדלות האדם, the lofty noble dignified essence of every human being. Rav Aryeh Finkel זצל, a great-grandchild and former משגיח of the Mirrer Yeshiva, taught that this guidance was secondary to his main teaching. That was חסד, chessed! All of one’s focus must be how can one make Hashem’s world to be the most satisfying place for everyone. The idea of גדלות האדם is a progression from being active in constantly selflessly asking how can I assist others to feel valued, to be secure financially, to have שלום בית, to be healthy, to learn Torah…. Only then is a person gifted by Hashem to truly feel the inner nobility that everyone naturally possesses.

The ילקוט שמעוני says that Hashem told Moshe Rabbeinu, “You are aware of how diligently Yehoshua served you, how much he engendered adulation, admiration and reverence for you, and he awakened early and stayed late in your place of study and teaching to arrange the chairs and to spread the מחצלאות, “mats” and therefore he should be your successor! A person who selflessly takes care of a מקום תורה, arranging what every person who uses the place of study should be doing – he due to his selfless relentless dedication to Moshe Rabbeinu should succeed him. The ultimate overriding principle that governs one’s ability to lead and teach Torah – both gifts from Hashem – is how unselfish, benevolent, compassionate, sympathetic, attentive and altruistic one is. This was Moshe Rabbeinu, Yehoshua, Pinchas, Calev… and many more. The one who established the paradigm was Avrohom Avinu!

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By Rabbi Shimmy Sternfield

ויאמר אליו מלאך ד’ על מה הכית את אתנך זה שלוש רגלים הנה אנכי יצאתי לשטן כי ירט הדרך לנגדי
(פרק כ”ב, פסוק ל”ב)
The angel of Hashem said to him, “Why did you hit your donkey three times? Behold, I went out to impede, for you hastened on the road to oppose me.”

When בלעם went with the officers of מואב to curse בני ישראל, Hashem became angry with him. A מלאך went out to block the path and stood in front of the donkey upon which בלעם was riding. Although בלעם could not see the angel, his donkey could. Frightened by the sight of a מלאך with a drawn sword, the animal tried several times to avoid the מלאך. Each time the donkey refused to go where בלעם wanted it to go, he hit the donkey with his staff. Finally, Hashem allowed בלעם to see the מלאך. The מלאך asked him, “Why have you hit your donkey these three times? I came to impede your progress because you hastened to oppose [Hashem]. The donkey saw me and turned away…” בלעם replied, “I have sinned, for I did not know that you were standing opposite me on the road.” רש”י writes, that this was a very embarrassing thing for בלעם to admit. He claimed to know “דעת עליון”- the knowledge of the Supreme One! (חז”ל explain, that בלעם was successful at issuing curses because he was able to discern the moment that Hashem is angry and would curse people at that time.) Now, he was forced to openly admit that, “I did not know…” The ספר ימין יוסף asks several questions about the conversation between the מלאך and בלעם: 1) If the מלאך was dispatched because Hashem was angry at בלעם for going, why does he begin by asking בלעם why he was hitting his donkey? Sticking up for the donkey has nothing to do with the reason he was standing in front of בלעם. 2) What indication was there that בלעם was going “to oppose [Hashem]”? Couldn’t בלעם claim he was simply going with them- as Hashem told him he could- and was planning to say as Hashem commanded him? What proof is there that בלעם was planning to curse בני ישראל? 3) When בלעם said, “I did not know…” he was only saying that he did not realize the מלאך was standing there. How does that contradict his claim to understand דעת עליון, the moment Hashem is angry? The ימין יוסף answers based on a statement of the בעל הטורים. The בעל הטורים writes, that בלעם would normally have cursed his donkey rather than hit it. However, since he was hoping to curse בני ישראל later that day, he could not curse his donkey, for the rule is that one cannot successfully issue two curses in one day. Therefore, בלעם had no choice but to hit the donkey instead. Based on this בעל הטורים, the conversation between the מלאך and בלעם can be explained as follows: The מלאך came because בלעם was hoping to curse בני ישראל. The proof to this is that בלעם hit his donkey rather than curse it. The מלאך said to בלעם, “Why have you hit your donkey these three times? Why didn’t you curse it? Obviously, you hope to curse בני ישראל, and, therefore, cannot waste it on the donkey. I am here because you have set out to oppose Hashem by cursing בני ישראל!” In defense, בלעם replied, “I have no intention of cursing בני ישראל. As for cursing the donkey, I would if I could. However, I can only curse something at the moment Hashem is angry. Since I do not know when Hashem is angry, I was forced to hit the donkey instead.” As רש”י says, בלעם was forced to embarrass himself by saying that he did not know דעת עליון in order to deny the accusation of the מלאך. According to the בעל הטורים, concludes the ימין יוסף, the answer to all three questions becomes clear.

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By Rabbi Naftoly Bier

In the פרשיות of חקת, בלק, פנחס we learn of the grave importance of revering and respecting others, no matter their stature or the effort and time needed to do so.

In פרשת חקת we learn of the passing of מרים הנביאה, Miriam the prophetess. Despite her stature both as the sister of משה רבינו and אהרן הכהן and her leadership of the women, her funeral was sparsely attended and as a consequence, the ‘waters of the well” dried up and the בני ישראל found themselves without any water to drink. A profound lesson of how critical it is to acknowledge with respect and reverence another.

While she was an outstanding righteous person, to Hashem, even a villain is to be respected, for every human being is a creation of Hashem.

In this week’s portion, we are introduced to בלעם, a non-Jew who is gifted with true prophecy by Hashem.

In verse 22:13, כב:יג, Billaam says to the officers of Balak, “Go back home for Hashem refuses that I travel with you – for you are not the highest ranking officers.” He understood that what he had been told by Hashem 22:12 was due to the lack of respect and reverence that Billaam had for him. (see אור החיים)

Though Billaam was ready to curse the Jewish people, a degenerate act to say the least, Hashem is teaching us that one’s dignity and nobility must always be protected and substantiated.

Even more so, the Almighty kills the famous donkey of Billaam, the one that remonstrated him, the one and only donkey that was given the power of speech at the conclusion of the creation of the world.

One can only imagine if this donkey was left alive, it would be a phenomenon that all humanity would speak about and exclaim the miraculous ways of G-d! Nevertheless, due to the dignity and honor of Billaam, if it were alive, it would serve as a reminder of Billaam’s terrible acting and subsequent shaming.

Who is Billaam? He is a person that despite the great gift benefacted by the Almighty, practices beastality. One who exclaims “even if you gave me a house full of gold I can’t go against G-d’s will.” Who can use a “house full of gold”? Even one table top of gold would suffice! Billaam was a person who considered himself the “center of the universe,” everyone was to be indebted to him and consequently their wealth was his! He was willing to destroy the dignity and nobility of the human race by suggesting the idea that the young women of Moav and Midian should entice the men of Klal Yisroel. A perfect model of depravity! A degenerate! Nevertheless, Hashem treats him with respect!

The idea of respect is paramount in Halacha. There are many cases where the protection of one’s dignity is considered more important than a specific mitzvah. The רמב”ם Maimonides rules (הל’ סנהדרין כ”ד,י) that respect for a non-Jew supersedes at times rabbinical prohibitions. For respecting a person is respecting Hashem.

An interesting application is a discussion in the אלי’ רבא in סימן קע”ד, the last paragraph.

When one drinks wine or liquor, it’s customary to offer a ברכה, blessing to another. Today we say “לחיים” “to life” – that one should live long. In those days one would say “בשמחתכם, you should have joy and happiness.” The question posed is should one first say a blessing on the drink and then offer a blessing to one’s friend or the opposite?

Initially it’s simple – the כבוד of Hashem should definitely be expressed first! We are being taught that if one truly recognizes and expresses appreciation of a person’s nobility, it is the greatest manifestation of recognizing Hashem! Whereas honoring Hashem is an intellectual exercise, for we need to contemplate His benefacting to us and in turn honor Him by articulating praise;when we honor another person who is His creation, we are actively with unmitigated appreciation, recognizing the gift of Hashem. A person has the potential to emulate Hashem, מה הוא אף אתה, honoring another transforms theory into practice.

The אלי’ רבא concludes that one should express thanks to Hashem first (ברכה) but in case someone already had said a blessing and said לחיים, one should answer לחיים (to life) for in that case, true respect of another is to reciprocate with a blessing to them.

The רמב”ם Maimonides states that one who is engaged in activity on behalf of the community doesn’t have to interrupt to pray, for it is considered as if one is in front of Hashem. Caring for Hashem’s people is the epitome of recognizing Hashem for all that He is and does.

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By Rabbi Shimmy Sternfield

זאת חקת התורה אשר צוה ד’ לאמר דבר אל בני ישראל ויקחו אליך פרה אדמה תמימה
(פרק י”ט, פסוק ב’)

This is the decree of the Torah… they shall take to you a completely red cow.

In the beginning of the פרשה, the Torah introduces the מצוה of פרה אדומה (a red cow). A פרה אדומה was used to purify someone from טומאה contracted from a dead person. The cow was slaughtered, and, together with several other items, burned. The ashes were then mixed with water and sprinkled upon anyone who required purification. The Torah calls the פרה אדומה a חוק- a מצוה for which we have no explanation, yet we must faithfully fulfill it simply because it is Hashem’s command. The מדרש comments that Hashem said to משה, “I will reveal the reason for the מצוה of פרה אדומה to you alone. For everyone else it must remain a חוק. Nevertheless, concludes the מדרש, when משיח comes Hashem will reveal the reason to everyone. One can infer from the מדרש, that there is, indeed, an explanation for this מצוה which can be grasped by human intellect. משה was taught the reason, and, in the future, all Jews will merit to learn the secret reason for this מצוה. It seems clear, then, that Hashem intentionally withheld the reason for this מצוה, at least for the time being. The באר יוסף asks, why did Hashem conceal the reason for the מצוה of פרה אדומה from us? Why is it so important that this מצוה remain a חוק? Furthermore, asks the באר יוסף, what will be different when משיח comes that will allow us to finally learn the reason for the פרה אדומה? The באר יוסף explains, that the purpose of a חוק is to get us accustomed to the idea that, although we do not always understand everything, nevertheless, we obey Hashem’s commands and accept His authority without question. Recognizing our limitations in regard to understanding Hashem and His ways is vital, for, inevitably, everyone encounters situations in life which do not make sense. Why do righteous people suffer, while evil people enjoy success? We do not always have the answers, but in the same way that we obey Hashem’s commands without question, so, too, do we accept His way of running the world without challenge. Hashem specifically chose the purification process from טומאה contracted from a dead person to be a חוק because of how frequently it was necessary. By nature, repeated exposure to a specific action will affect a person greatly. One who repeatedly gives to others will become a giving person, even if he/she did not start off that way. The same is true with matters of השקפה, one’s outlook on life. When one repeatedly accepts Hashem’s authority without question, it becomes second nature. One of the greatest mysteries of the פרה אדומה is the fact that it makes all the כהנים involved in the process טמא. While it is the only way to achieve purity from טומאה from a dead person, it is also the source of spreading severe טומאה! As long as there are people dying, there will be constant exposure to this מצוה, and people will be reinforcing the idea that we accept Hashem’s authority without question. It is for this reason that Hashem did not reveal the reason for the פרה אדומה. In the future, however, people will not be faced with the temptation to challenge Hashem’s ways. חז”ל teach us that when משיח comes, we will no longer say ברוך דין האמת- the blessing recited upon receiving bad news- for there will be no bad news. We will see with clarity that everything Hashem does is only for the good. Since it will no longer be necessary to be constantly reminded not to challenge Hashem’s ways, Hashem will then reveal the reason for the פרה אדומה to everyone.