Category: Weekly Parsha

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By Rabbi Shimmy Sternfield

ויקרא משה להושע בן נון יהושע (פרק י”ג, פסוק ט”ז)
Moshe called Hoshea the son of Nun, “Yehoshua.”

Before sending the twelve spies to see ארץ ישראל, Moshe changed the name of his student הושע to יהושע. The name יהושע is interpreted by חז”ל as a prayer that משה Davened on behalf of his student: “May Hashem save you from the plot of the spies.” The מפרשים ask, if משה was Davening to save יהושע from sinning like the other spies, why did he only Daven for יהושע? Why didn’t he Daven that they should all be saved from sin? The כתב סופר gives the following answer: אלדד and מידד had already foretold that משה would die and יהושע would take his place as the leader of בני ישראל. This would surely lead to jealousy by the נשיאים, especially those who were greater than יהושע. (As חז”ל teach, the spies are listed in order, starting with the greatest. יהושע is listed fifth.) משה was concerned that the other spies would try to prevent בני ישראל from entering ארץ ישראל, thereby stopping יהושע from becoming their leader. The כתב סופר concludes, that משה was not Davening to save יהושע from sinning. Rather, he was Davening that יהושע should be saved from the spies’ plans against יהושע.

וכי תשגו ולא תעשו את כל המצות האלה אשר דבר ד’ אל משה את כל אשר צוה ד’ אליכם ביד משה (פרק ט”ו, פסוקים כ”ב-כ”ג)
If you err and do not perform all of these commandments which Hashem has spoken to Moshe, everything that Hashem commanded you through Moshe…

In this week’s פרשה, the Torah discusses the laws pertaining to one who serves עבודה זרה. The commentators note that, in the introductory פסוקים, the Torah seems to repeat an entire phrase unnecessarily. After saying, “If you do not perform all of these commandments which Hashem has spoken to Moshe,” the Torah repeats, “everything that Hashem commanded you through Moshe…” What is the Torah adding by repeating this phrase? The אור החיים offers the following explanation: חז”ל tell us, that when one serves עבודה זרה, it is as if he/she has transgressed all 613 commandments of Hashem. These commandments are divided into two categories: A מצות עשה is a positive commandment, which requires one to do something. A מצות לא תעשה is a negative commandment, which prohibits one from doing something. The אור החיים suggests, that the two phrases in these פסוקים represent the two types of מצות that the idol worshipper is considered to have transgressed. The first phrase- “If you do not perform all of these commandments which Hashem has spoken to Moshe”- refers to the 248 positive commandments that are considered unperformed. The second phrase- “Everything that Hashem commanded you through Moshe”- refers to the 365 negative commandments that are considered violated. This thought is expressed again by the אור החיים to explain a פסוק a little further on (פסוק ל”א). Regarding one who serves עבודה זרה intentionally, the Torah writes, “For he scorned the word of Hashem and broke His commandment; that person will surely be cut off.” The אור החיים writes, that it is as if this person has “scorned the word of Hashem” and has not listened to His instructions to fulfill any positive commandments. He/she has also “broken His commandment,” for it is as if he/she has violated all negative commandments.

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By Rabbi Naftoly Bier

Why does the Torah juxtapose the story of the מקושש, the person (צלפחד) who violated the Shabbos with the mitzvah of wearing ציצית; the requirement to place “strings” on any four cornered garment?

The answer is, “that at that juncture of time, Moshe Rabeinu said to Hashem, ‘It states relevant to the mitzvah of Tefillin, למען תהיה תורת ה’ בפיך – wear the Tefillin in order that the Torah – it’s instructions will be an integral part of your everyday living and You commanded us not to wear them on Shabbos. If the violator had been ‘reminded’ with constancy of one’s need to follow Hashem, he would never have violated the Shabbos!” Hashem answered, “I will endow Klal Yisroel with a mitzvah which for all seven days of the week will provide the constant focus of adhering to all My commandments – it being the mitzvah of tzitzis.”

צלפחד was a person who had witnessed all the miracles of the exodus from Egypt, the giving of the Torah at Har Sinai. Why would he need reminders – he was living with all the miracles that continued in the desert – the manna, clouds of glory and the miraculous water? And what could the Tefillin and the Tzitzis add to this? After all he was warned (התראה) that if he “collected the wood” he would be punished by death, he knew that it would certainly be carried out – if so, how could it be possible that a mitzvah such as Tefillin would change his determination and resolve?
We are being taught a profound, invaluable lesson! Hashem, in His infinite caring and mercy endowed us with three מצוות that metaphysically inspire a person to diligently focus on spiritual positivity. As the Torah states by תפילין – in Exodus 13:8, “…and (Tefillin) should be a sign… in order that the Torah of Hashem will be in your mouth (you will consistently talk and focus on it). By Tzitzis it states, “…And you will remember all the mitzvos of Hashem, and you will perform them.” Despite the fact that צלפחד had witnessed all the great miracles and events, it pales compared to the impact of these mitzvahs have. It could be the reason is that witnessing an event could be fleeting whereas the action of a mitzvah blessed with the supernatural, awakens the נשמה in a unique way.

Even more is the study of Torah. Chazal teach us that המאור שבה מחזירין למוטב, the “light” of Torah brings a person back to the “good” – an energetic life of spiritual focus and determination. As it is explained, when one studies Torah with complete, dedicated focus, striving to plumb into the intricacies of Torah knowledge, one ignites a relentless quest to honestly embrace a true spiritual life!

Hashem did not leave anything in the world that doesn’t contain a related mitzvah. When the farmer goes to plow, the Torah prohibits one to pair an ox and a donkey together; when seeding, one can’t mix two different species; when harvesting one can’t gather everything; when slaughtering an animal, one has to give parts to the כהן; one can’t eat the fruit of the tree for three years… when one takes a haircut one must leave the פאות, “corners”, a house requires a מעקה for safety and when covering oneself with a garment of four corners, it requires ציצית, tzitzis. (and many more!) Also included is the idea of ברית מילה, circumcision!

The purpose of all these מצוות is 1) to enable every mundane act to contain a mitzvah 2) the אור (“spiritual energy”) of each mitzvah infuses the mundane act to a degree that due to it being the conduit to the mitzvah, it now is considered as an extended mitzvah 3) in this manner it enables one to transcend the physical world and focus on the spiritual. The mitzvah creates a metaphysical application that all that one labors with elevates the spiritual world of the person! The power of a mitzvah!!! The מדרש compares it to a person who is drowning; the ship’s captain extends a rope to the person and says to him, “Hang on to it, for if you leave you will perish!” Hashem tells us, as long as one clings to mitzvah after mitzvah, one will protect oneself from the incessant human drive to reject submission to Hashem and for hedonistic activity. Even when one is not involved with action of a mitzvah;”…החזק במוסר, Hold fast to discipline, do not let go, keep it; it is your life.” Relentlessly strive to protect oneself from all that is non-spiritual.

One may ask if the mitzvos of ציצית, תפילין and תלמוד תורה metaphysically energize one to focus on spirituality; if mitzvahs protect a person from involving oneself with the mundane, if they create a dynamic that all mundane can be seen as part of a mitzvah process, why is it that women don’t have all the commandments?

To quote Rav Shamshon Raphael Hirsch, Genesis 17:15:
“She is Sarah, the moderating, tone-setting influence, who bears within her heart the most delicate feeling, the most sensitive measure for all that is right and good, all that is becoming and decent and holy. She applies to her own life this standard of justice and mo­rality, of true Divine decency; she knows what befits a man of purity at all times and in all circumstances; and with sensitive judgment she evaluates everything by this standard. Sarah does not need to become such a person; she already is one.

A woman of purity, does not need an external sign of the covenant; on her own she remembers the covenant with קל שקי, Who sets limits and allots measure to all things. The warning די! resounds in her heart of its own accord, through the at­tribute of צניעות which pervades a Jewish woman of purity. She bears within her the tendency to subordinate herself to all pure and godly values, and she demands such submission from all who come in contact with her. Wherever a Sarah is wife and mother, vulgarity dares not show its face; she is the embodiment of purity and morality.”
Yes, a woman by nature has an impregnable wall that surrounds her: if she protects it, she doesn’t need the protection of mitzvahs.

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By Rabbi Shimmy Sternfield

האנכי הריתי את כל העם הזה אם אנכי ילדתיהו כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק (פרק י”א, פסוקים י”ב-י”ג)
Did I [Moshe] conceive this entire people, or did I give birth to it, that You [Hashem] say to me, “Carry them as a nurse carries a suckling”?

Hashem provided the Jews in the desert with מן to eat. When they complained to משה that they wanted to have meat, משה Davened to Hashem. He asked, “Am I their father, that You have commanded me to carry them as an אמן carries a nursing child? Where should I get meat to give all of them?” The מפרשים note, that משה compares his role as leader of בני ישראל to that of an אמן carrying a nursing child. Reb Yosef Shaul Nathanson (known as the שואל ומשיב) interprets the word אמן in this פסוק as one who is given the task of raising and caring for someone else’s child. According to his understanding, משה was saying, “I am not their father. Rather, I am an outsider who must care for them.” The שואל ומשיב explains, that משה was concerned about people speaking ill of him. When a child complains that his parents won’t feed him meat, no one is quick to assume that his/her parents are being unfair, depriving them of meat for no reason. Rather, one assumes that the parents have a legitimate reason for their decision. However, if a child complains that a caretaker who is not the child’s parent refuses to give him/her meat, and will only give bread, people will immediately suspect the caretaker of being stingy and unwilling to spend money to care for the child of another. משה said to Hashem, “I am not their father, that I would be viewed favorably if I ignore their complaints and continue to provide only bread (מן). Rather, people will say that they do not have meat because I don’t care about them enough to get it for them! Therefore, I beg of You to provide meat for the nation, thereby freeing me of any criticism.”
The נצי”ב was known to be an extremely patient person when dealing with others. He was once asked whether he was naturally a very patient person, or if his pious behavior was the result of a consistent effort to improve his character. The נצי”ב replied, “Before you ask me about my so-called pious behavior, let me ask you: Why do you think that my patience is ‘extra credit’? I believe that such a level of patience is required of anyone who is in a position of leadership!” The נצי”ב then quoted this פסוק as support for his statement. “משה said that, as leader of בני ישראל, he was required to bear their burden as a parent carries a young baby. (Apparently, the נצי”ב interpreted the word אמן in this פסוק to mean “parent”.) If a baby were to dirty himself and his mother as well, do you think she would angrily drop him on the floor? Of course not! The opposite is true. With love and care, the mother would patiently wash the child and dress him in clean clothes. Once clean, the mother would scoop up her baby and shower him with love, play with him, and nurse him, as if nothing had happened. A leader is expected to take the same approach when dealing with people, even difficult people. If someone badgers him, challenges him, or speaks disrespectfully to him, he must remain calm. He cannot respond angrily or cynically, and he may certainly not chase the person away. Rather, he must be patient in all his dealings.”

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By Rabbi Naftoly Bier

HaRav Menachem Recanati (1223-1290) who wrote mainly kabbalah, explained that before the “sin” of אדם הראשון, Adam, one’s inner essence and focus was completely positive, though the outside environment contained negative influences. Subsequently after the “sin” the external influences became his essence and the internal self became ideas and desires that had to be regained and inculcated in his inner self.
Rav Shlomo Wolbe זצ”ל taught that this is an essential understanding of our life’s challenge. “My son, do not think to pounce upon my words and say, “Why would God, may He be blessed, command us to do all of these commandments to commemorate that miracle [of the exodus from Egypt]; would we not remember it with one commemoration?” You must know that it is not from wisdom that you would [question] me about this, ‘incline your ear and hear,’ and I will teach you to benefit from Torah and the commandments: You must know, that a man is acted upon according to his actions; and his heart and all his thoughts always follow after the actions that he does – whether good or bad. And even he who in his heart is a complete sinner and all the desires of his heart are only for evil; if his spirit shall be enlightened and he will put his efforts and actions to persist in Torah and commandments – even if not for the sake of Heaven – he shall immediately incline towards the good. And from that which is not for its own sake comes that which is for its own sake [as opposed to being for personal gain]; for the hearts are drawn after the actions. And even if a man is perfectly righteous and his heart is straight and innocent, if he shall constantly deal with improper things, eventually, from his righteousness, he shall have become completely evil.” (Sefer HaChinuch 16:2)
The חינוך is teaching us that actions are what establishes and determines one’s aspirations and desires. If one constantly acts in a spiritually positive manner, one’s inner drive and passion is accordingly established. Conversely, one can abrogate one’s internal spiritual quest by acting constantly in a negative manner.
While it’s true one needs to emotionally and intellectually choose and embark on a specific journey of life; it is fleeting and temporary. What creates a natural tendency of focus is one’s relentless, repeated action.
This idea is why Chazal placed great emphasis on alacrity, promptness and exuberance, as the cornerstone of spiritual development. The Talmud ברכות ו:י teaches that to go to do a מצווה, mitzvah, one has to hurry, as it says “נרדפה לדעת את ה, Let us hurry to know Hashem.” One must run to prayer or to study Torah, the same speed as one would run to escape a lion! Every action necessitates true preparation and focus; by passionately exerting oneself to ensure timeliness and enthusiasm one will create an inner devotion, attachment, and fervor for that specific agenda.
To be successful one has to constantly focus on the aforementioned cycle. Firstly to desire to act with full vigor, then to act with complete enthusiasm which in turn will create passion for the desired objective.
The Ramchal teaches us the same idea. To quote the מסילת ישרים “The Paths of the Just”, in the end of the seventh chapter:
“Reflect further that just like an inner fieriness of soul leads one to act with Zeal, so too the opposite, outwardly acting with Zeal leads to an inner fieriness of the soul. Namely, when one feels himself performing a Mitzva with great swiftness this will move his inner being to kindle aflame also, and the desire and want will increasingly intensify within him. But if he acts in a sluggish manner in the movement of his limbs, so too the movement of his spirit will die down and extinguish. This is something experience can testify to.”
“You already know that what is most desired in the service of G-d, may His Name be blessed, is desire of the heart and longing of the soul. It is concerning this that King David praised his portion saying: ‘As a deer yearns longingly for the water brooks, so does my soul yearn longingly to You, O G-d’”
“But for a man in whom this longing does not burn as it should, a good advice for him is to act with zeal by force of will in order that this will bring an inner awakening of this longing in his inner nature. For the external movement rouses the inner ones and certainly the external movement is more in his power than the inner ones. Thus, if he exercises what is in his power to do, this will lead him to also attain what is not in his power. For an inner joy will awaken within him and a desire and longing through the power of acting fiery, externally, by the force of will. This is what the prophet said- “let us know, let us run to know the L-rd” (Hoshea 6:3) and “After G-d they will go, who shall roar like a lion”(Hoshea 11:10).”
Repetitive action transforms what could remain a philosophical idea into a true, relentless journey of action, path of life.
In the physical world it’s the same for a human. In order to walk one has to desire to, and subsequently to try over and over until the body (brain) has been taught how to.
If a person desires to gain weight, one must constantly eat more for a duration of time, for otherwise the body reverts back to its former weight.
Hashem is showing us that we are creatures of constant behavior, only then is change engendered.

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By Rabbi Shimmy Sternfield

איש או אשה כי יפליא לנדר נדר נזיר להזיר לד’ (פרק ו’, פסוק ב’)
“A man or woman who will take a Nazirite vow of abstinence for the sake of Hashem.”
In this week’s Parsha, the Torah describes the process used to determine the innocence or guilt of a סוטה, a woman suspected of being unfaithful to her husband. Immediately following this process, the Torah discusses the נזיר, one who wishes to elevate himself by undertaking a special set of laws, which includes a prohibition against drinking wine. Noting the juxtaposition of these two sets of laws, חז”ל state, “Anyone who sees a סוטה in her state of degradation should accept upon himself to be a נזיר and abstain from wine.” When one witnesses the horrible fate of the סוטה, one must establish new boundaries which will ensure that he remains distant from sin. Since wine can lead to illicit relations, one who sees the punishment of a סוטה should abstain from wine. Reb Simcha Zissel Ziv, known as the Alter (“Elder”) of Slabodka, points out, that חז”ל say anyone who sees a סוטה, including a righteous person who is completely distant from even considering such inappropriate actions. Although a צדיק may be distant from these sins right now, he is still in danger of eventually stumbling if he does not remove the root of these behaviors. Therefore, even a צדיק must take precautions against sinning when he sees a סוטה. A group of men once told the Alter about a very strange thing they had just seen: There was a drunkard laying in the street, yet from his mouth flowed scholarly words of Torah! The Alter did some investigations and discovered that the man had been a תלמיד חכם, but he had started drinking alcohol. A L’chaim here and there developed into a serious drinking habit, until the man’s respectable past was almost unknown. Quoting the aforementioned חז”ל, the Alter decided that, from that point on, he would no longer allow any alcohol at his table.

איש איש כי תשטה אשתו (פרק ה’, פסוק י”ב)
“Any man whose wife will go astray…”
The word תשטה- to go astray- in this פסוק is interpreted by the גמרא as being related to the word שטות (foolishness). The גמרא comments, “A person does not commit a sin unless possessed by a spirit of foolishness.” Typically, this is understood to mean that a sinner must be overtaken by foolishness, for how else could he/she be unaware of the obvious gravity of doing something against Hashem’s will? Reb Chaim Shmulevitz, זצ”ל, offers an additional interpretation: When one sins, it is impossible for one to maintain one’s spiritual status, and one is inevitably no longer in the same place spiritually where one stood before sinning. Yet, even though one would never willingly trade in one’s elevated status for that of a much lowlier person, people do exactly that all the time when they sin! Reb Chaim writes, that when people sin, it’s not because they don’t think about the damage to their spiritual standing. Rather, they sin because they don’t believe that they will truly be affected. One may think, “Even if I sin, I’ll still be the same person I am now.” The truth, however, is, that every sin pulls a person down. There can be nothing more foolish than to believe otherwise.

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By Rabbi Naftoly Bier

Chazal explain the juxtaposition of the laws of the סוטה, Sotah – a woman who has not acted in a moral manner – to the laws of the נזיר, Nazarite in the following manner:
A married woman who had been forewarned not to seclude herself with another man and did so, is brought to the בית המקדש, Holy Temple to ascertain if she is innocent of adultery. “ The כהן, priest shall have the woman stand in front of Hashem and uncover the woman’s hair and places the offering (sacrifice) on her outstretched hands,” in order to humiliate and tire her. One can only imagine the utter degradation, disgrace and humiliation she endures.

If a person witnesses this happening, one may be emotionally aroused for similar hedonistic activity. Being that wine can stimulate this arousal; one should declare a vow to become a Nazarite, who is prohibited from not only drinking wine but from all grape products.

Initially this seems counterintuitive; after all if one witnesses the utmost embarrassment that the סוטה, Sotah experiences, won’t that prevent one from entertaining hedonistic thoughts? If one doesn’t want to squander their personal nobility and dignity, perceiving what has transpired to the Sotah, should be the biggest impetus to disallow the same to transpire.

We are being taught an important, critical and profound perception of the human condition. All humans are creatures of intense, emotional desire. While on the outside we seem to be calm and completely in control of our desires – be it for wealth, hedonism, fame, power, our inner being is the opposite. Life’s task and challenge is to suppress and mitigate the constant inner drive for all types of selfish pleasures – be it lust, glory, infatuation, and materialism etc. If one is complacent, if one is of the opinion I have done enough, I need not be concerned with the negative aspects of the human drive, invariably one will lose their protection and succumb to the inner יצר הרע, animalistic desires of the human. Our desires are easily aroused, even when one sees the degradation of the Sotah, for when one reviews in one’s mind what has transpired to the woman, one will inevitably arouse one’s ignoble emotions.

The Torah teaches us; immediately take action! Recognize the precarious state one is in and counter with the acceptance of being a Nazarite, one who will go to the extreme and not allow oneself to drink wine or even eat grapes as a precaution thereby inculcating in oneself the need of constant vigilance.

The נזיר, Nazarite is not allowed to cut their hair. By doing so he will create an unkempt appearance, in contrast to the youth who are meticulous in their projection to others. The Ramban explains that due to this the Nazir will be anxious, apprehensive and uneasy due to his minimization of self-worth and in turn will protect himself from outside influences. In turn he will focus on ‘עבודת ה, on the world of Hashem and his Torah to combat this feeling. Worry is the opposite of complacency; complacency allows the inner animalistic or selfish drives to dominate.

The Torah praises and ennobles the נזיר, Nazarite. As the אלשיך explains, the Torah prohibits the נזיר from coming in contact with any deceased relative just as the כהן גדול, the High Priest was prohibited. Every Jew, no matter their current status, by declaring their intention to unequivocally aspire for a higher level of spirituality is akin to the greatest of all, the High Priest. When the Torah describes the קדושה, the high level of spirituality of the High Priest it states: (Leviticus 21:12) “… For a crown – his G-d‘s oil of anointment – is upon him…” In contrast the Torah describes the Nazarite, Bamidbar, Numbers 6:7 “… For the crown of his G-d is upon his head.” The greatness of the נזיר is solely dependent on his sincere determination to elevate himself above the societal trends that he has witnessed. Every moment he is totally concerned and focused on the essence of true nobility. It’s not about his hair, his appearance; and though he has compromised his outer appearance, he is totally focused on the true essence – that is to be an עבד ה’י – to genuinely probe and ask, what does Hashem desire from me? His yearning, longing and pining is to be real! He feels edified!

The Ramban, Deuteronomy 29:18 explains that if one doesn’t control their desires, once they give it into their curiosity to savor the forbidden, the craving becomes stronger and stronger, until it requires ever newer and exotic perversions to satisfy it.

In today’s hedonistic society, more than ever the lessons derived from the laws of the Nazarite are so elemental to our self being. It’s important to study Torah, mussar, pray and to form groups shielding one another together from outside influences. How? By taking actions which mitigate the impact of a society antithetical to all we aspire for.