Parshas Devarim Messages 5777

Baruch Hashem, we have the privilege of beginning to learn Sefer Devarim together, which is largely a speech and words of Mussar from Moshe Rabbeinu:  As one of my brothers shlit”a pointed out, we can learn from here the importance of learning Mussar.

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 The Sages Say:

 ‘These are the words that Moshe spoke to all of Israel on the other side of the Jordan, in the plain, opposite the [Sea of] Reeds, between Paran and between Tophel, and Lavan and Chatzeiros and Di-Zahav.’ (Devarim 1:1)

 “Because they were words of rebuke, and it counts here all the places that they caused anger before the Omnipresent, therefore, the words are vague, and it mentioned them in a hint, because of the honor of Israel.” (Rashi HaKadosh).

I.e. Moshe Rabbeinu was rebuking the Jewish People for sins which they had committed, but in order not to humiliate them, he merely alluded to their sins with names of places -- (see his commentary to them). 

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A “Lamdanishe” Insight: 

‘These are the words that Moshe spoke to all of Israel…’ (Devarim 1:1) 

According to Chazal (our Sages), there is a fundamental difference between Sefer Devarim -- which is also called Mishneh Torah -- and the rest of the Torah.  So, what is the difference? 

The Dubno Maggid (HaRav Yaakov Krantz זצ"ל) posed this question to his great teacher, the Vilna Gaon זצ"ל.  Answered the Gaon:   

With the first Four Books of the Torah, the words were heard straight from Hashem, in His Glory, just through Moshe Rabbeinu’s mouth.  As Chazal say “The Shechinah spoke from the midst of his throat.” This level of prophecy was only reached by Moshe.   

But, with the prophecies of Sefer Devarim, they were told over to Bnei Yisroel in the same form as later prophecies.  Moshe Rabbeinu would receive a Prophetic Revelation, and then he would tell it over to the Bnei Yisroel. (Ohel Yaakov, quoted in Talelei Oros). 

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Mussar Message: 

‘How can I alone carry your trouble, your burden and your strife?’ (Devarim 1:12) 

In the annual cycle of Parshiyos, says HaRav Avraham Leib Scheinbaum שׁליט"א, we always read Parshas Devarim, on the Shabbos preceding Tisha B'Av, our national day of mourning.   

An obvious connection to Tisha B’Av, he notes, is the word ‘Eicha’, ‘how’ (in the above quoted verse), which appears in Megillas Eicha, the Book of Lamentations, that is read on Tisha B’Av.  The Vilna Gaon zt”l sees a deeper connection between this Parsha and Tisha B’Av in the third word of our verse ‘levadi’ (alone) -- ‘Eicha esa levadi’, ‘How can I alone carry?’ He noted that a form of this word appears in the beginning of Megillas Eicha, ‘Eicha yashvah badad’ -- ‘How the city sits alone.’ This gives us a clue to the essence of our national tragedy. 

Alone, loneliness, isolated, forsaken, deserted:  Says Rav Scheinbaum שׁליט"א, these synonyms may shed light on Moshe Rabbeinu’s critique and, by extension, Klal Yisroel’s tragedy.  Moshe was used to bearing the nation’s burden.  His complaint was that he was alone.  We may add that certainly Moshe did not need any assistance.  He was quite capable of leadership -- even alone (with Hashem’s Help, of course).   

Is anybody aware of the responsibility placed on the shoulders of our leadership, a responsibility which they shoulder all alone?  Do we empathize?  It would be so much easier to shoulder the responsibility, if he knew that he was not really alone. 

This same problem occurred in Yerushalayim.  In the first chapter of Eicha, a variation of the phrase ‘ein menachem lah’ -- ‘there is none to comfort her’ (Yeushalayim), occurs no less than four times.  This is what we mourn.  Yerushalayim is alone, without anyone to comfort her.  We may suggest that the loneliness which Yerushalayim experienced was not only a product of Klal Yisroel’s seclusion from the other nations.  It was the separation from within, their divisiveness and discord resulting from the Sinas Chinam, unwarranted hatred among them, which was the cause of the destruction of the Beis HaMikdash. 

We cannot change what has happened.  We can, however, focus on the source of our suffering, the reason for our misery, in order to attempt to correct our problem so that it happens no more.  Perhaps, with a little more Ahavah, love, for our fellow people, we can reverse the trend of isolation from one another which has caused so much of our suffering.  Let us share the burden with our fellow, ease their plight, or just be available for moral support.   

When we are present for our fellow, he concludes beautifully, we can hope that Hashem will, likewise, be present for us. (The Peninim Anthology). 

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Chassidishe Vort: 

‘These are the words that Moshe spoke to all of Israel…’ (Devarim 1:1) 

The Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits שׁליט"א) brings a beautiful story on this verse:   

One day, during the imprisonment of the Baal HaTanya (Rebbe Shneur Zalman of Liadi זצ"ל), an influential Russian minister who was well-versed in Scriptures came into his cell and asked if he could present a question on the Torah that had been bothering him for a while.  

The Torah relates that after sinning with the Tree of Knowledge, Adam and Chava hid out of shame, and Hashem called out to Adam and said to him: "Ayeka -- where are you?" (Bereishis 3:9). "How could it be that Hashem, Who created the entire world and knows exactly what goes on everywhere, had to ask Adam where he was?" the minister asked. "Didn't He know? 

Reb Shneur Zalman replied: "Before answering your question, please tell me if you believe with all your heart that the holy Torah is not a storybook or history book; each and every word in the Torah has an eternal message that is applicable to each person in every generation." 

"I believe," said the minister, "that the Torah is eternal and applies to everyone at all times."

The Baal HaTanya said: "Now you'll be able to understand this verse.  Hashem created each person with a purpose.  Every person has a mission to fulfill, and as the years go by Hashem calls to him and asks: 'Ayeka -- where are you?  What have you accomplished?  What have you done to fulfill your mission?'" The Tzaddik continued: "You are so many years old, with so many months and so many days.  G-d is asking you, 'Ayeka -- where are you?’ What have you done with your life?"

The minister was very moved by Rebbe Shneur Zalman זצ"ל’s explanation, and even more so when he heard the Tzaddik tell him his exact age to the day.  The penetrating question of ‘Ayeka - where are you?’ shook him to the core.  He promised the Tzaddik to do everything possible to free him from prison.

Says the Nikolsburger Rebbe שׁליט"א:  The same applies to all of us.  When Hashem created the world, He had an exact plan for each creation.  Everything He created serves a special purpose.  We must ask ourselves:  What purpose do I fulfill?  When Hashem created the world, He made a special spot for me, so what am I doing about it?  A person who thinks this way will utilize his time in this world and try his utmost to accomplish his life's mission.  Each year that goes by serves as a reminder to listen to Hashem's call. "Another year went by," we tell ourselves, "But Ayeka -- where am I?  What have I accomplished?"

               Each year as we approach Tisha B'Av, he continues beautifully, we must make a collective reckoning:  Another year has passed, and another, and we are still in exile.  The Beis HaMikdash still hasn't been rebuilt.  What have we done this year to change that?  What have we done to bring the Redemption, to spread the glory of Hashem's Name throughout the world and rebuild the Beis HaMikdash?

And now the Rebbe שׁליט"א brings this all to the verse:  The first letters of the Hebrew words for ‘הדברים אשׁר דבּר משׁה אל כּל ישׂראל’ -- ‘The words that Moshe spoke to all of Israel’ (if you mix them up) spell two words; אדם (Adam), and איכּה (Ayeka):  Moshe Rabbeinu is telling us that Hashem is calling every single person individually -- every Adam -- asking the searing question: "Ayeka -- where are you?!" The word איכּה (Ayeka) has the numerical value of the word לוֹ -- to him.  This question is being asked of every single person individually.  Hashem is speaking to him directly!
                   The word איכּה has the same spelling as the word איכה (Eicha), concludes the Nikolsburger Rebbe, the sorrowful question with which the Tisha B'Av Lamentations begin.  If only we would have paid more attention to the question of Ayeka and thought more about our purpose in life, we wouldn't have to mourn this Tisha B'Av by sitting on the floor and saying Eicha!

May Hashem help all of us that we should be able to fulfill our purpose in life.  We should finally merit seeing these days transformed into days of joy. ‘Call upon me a holiday.’ (Eicha 1:15).  The day will come when Tisha B'Av will be transformed into a Yom Tov, a day of rejoicing.  When will this happen?  When we will all hear Hashem's call; when we will realize that He is "calling upon me!" The time will come when "the lost ones in the land of Ashur will come, as well as the dispersed ones in the land of Egypt; they will bow down to Hashem on the Holy Mountain in Jerusalem" (Yeshaya 27:13).  Everyone will do Teshuva and each person will be helped with whatever he needs.  May we indeed be zoche to greet Moshiach together, may it be speedily in our days, Amein. (Nikolsburg.org).

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Chazak V’ematz:

One of the overall themes of Sefer Devarim (see above) -- and especially Parshas Devarim -- is Moshe Rabbeinu giving Bnei Yisroel Mussar: 

We can actually see a big Chizuk just from the concept of Mussar -- self-improvement -- itself:  A person is not stuck in one place; we can always get better!  You can be one way, and, with hard work and Hashem’s Help, scale to a much higher level!   

We all have faults; but they do not have to stay -- and we do not have to continue in their path.  A person can erase past sins with Teshuva, and change themselves into a whole new person.  And learning, and following the path of Mussar helps us with this, and also to continue to improve.

What a joyous thing it is to know that we are never “out of reach” or forever stuck with a certain bad way! (Tal U’Matar).

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Maaseh B’Rabbi… 

One time, HaRav Leib Chasman זצ"ל was invited to the Chofetz Chaim's  home for the Shabbos evening meal.   

To his surprise, upon returning from Shul, the Chofetz Chaim זצ"ל did not sing the customary Shalom Aleichem (welcoming the Angels which Hashem sends to escort you from the Shul to your home on Shabbos), and he recited Kiddush immediately.  Only after they had eaten the preliminary Gefilte fish did Rav Yisroel Meir start to sing Shalom Aleichem.  

Rav Chasman couldn't help but ask why he had changed the customary order of things.  The Chofetz Chaim זצ"ל smiled, and answered "You were surely hungry, and I wanted you to eat a little something first.  But the Angels (that escort Jews home on Shabbos eve) are not hungry, and they can wait a little." (Sparks of Mussar). 

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A Gut Shabbos and a meaningful Tisha B’Av to all!

The Three Weeks 5777: Achdus -- a need

When saying the Akeidah in Shacharis this morning, I noticed something that I probably should have contemplated before:  The phrase that Avraham Avinu and Yitzchok Avinu 'went together' is really emphasized a lot. 

And this got me thinking; look at how important being together and united is.  Avraham and Yitzchok Avinu certainly could not have properly performed Hashem's Will and pass this difficult test if they were, Chas V'Shalom, fighting and disputing along the way.  Only when they went together...This goes for every one of us as well:  

We will not be able to properly fulfill Hashem's Will -- and we are not properly fulfilling His Will -- if we, Chas V'Shalom, are fighting amongst ourselves.  We must unite and be together.

And on the other hand, if we do come together and have Achdus, we can overcome even the hardest test...

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This is an especially good time to think of the importance of Achdus:  We are now holding in the time known as 'Bein HaMitzarim', or 'The Three Weeks' -- and even further, the saddest part of these weeks, The Nine Days.

Why are we mourning now?  Why is it sad?  Because, as we probably know, both Batei HaMikdash were destroyed at this time.

But what is one of the reasons we are told (Yoma 9b) why the Second one -- the one right before this Exile -- was destroyed?  Why are we in this Galus?  Because of Sinas Chinam -- baseless hatred.  Unfounded hatred between Jews.

If anything, this problem is perhaps greater -- or worse -- today.  Look at how much fighting, strife, etc. in our midst -- and maybe even some, if we look, coming from us! We can call our strife and dislike of other Jews whatever we want and give many reasons, but when it comes down to it, it is still 'Chinam' -- 'baseless'.

So what we must do is concentrate on the message we saw from the Akeidah -- one of the great moments of Jewish History -- and try to take it to heart and, B'Ezras Hashem, put it into action.  Can we correct everyone else's strife?  Perhaps not -- right away.  But what we can do is work on ourselves, trying to come together with others, to not cause strife, and to live with Achdus.  This, in turn, will also influence and help others to do so as well.  And in that merit, we will all merit the Ultimate alleviation from problems and tribulations -- the Geulah Shleimah.  May Hashem help everyone to come together with Achdus, rectifying the reason for this Galus, and may He make this Tisha B'Av an incredibly joyous one, Amein.

Quick Motzaei Shabbos Thought

As this Shabbos was coming to a close, I heard a very sad perspective from a man with whom I am very close about how many people are sad and depressed about their lives. 

And it really got me thinking; #1 about trying to help people to not be as depressed, etc., but #2; when we see people, we often jump and judge them, for whatever it might be.  But do we stop and think about the fact that their "imperfections" could perhaps stem from problems and difficult things which they are, Rachmana Litzlan, going through?... If someone says or does something perhaps offensive to us, maybe they aren't just trying to make us upset... Maybe we shouldn't get angry or retort, but consider the fact that perhaps there is something making them upset and try to help their life to be more pleasant, and not, Chas V'Shalom, less...

HaKadosh Baruch Hu should give us all much Siyata D'Shmaya in our lives and pick everyone up from tough and depressing times.  Amein.

Mussar from Parshas Masei

‘These are the journeys of the Children of Israel, who went out from the land of Egypt, according to their legions…’ (Bamidbar 33:1)

 The Baal Shem Tov zt”l explains that all the forty-two journeys that Klal Yisroel traveled are analogous to a person’s life:  

 Birth -- leaving the womb -- can be likened to Yetzias Mitzraim (the Going out from Egypt), the beginning of the Jewish People’s travels through the Wilderness.  The ensuing journeys lead onward through life and to the ultimate destination, Eretz Yisroel -- or, for each individual Jew, Olam HaBah (the World to Come).  (Quoted in The Peninim Anthology).

 A person mustn’t just stay in one place and be satisfied with who they are now:  We all must continue journeying in the right direction on the road called Life, and always continue moving forward in our Service of Hashem.  May Hashem help everyone with this, Amein.

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 ‘And they journeyed from Rephidim and they encamped in the Wilderness of Sinai.  And they journeyed from the Wilderness of Sinai and they encamped in Kivros HaTaavah.’ (Bamidbar 33:15-16) 

Rephidim, we are told, is the place where the Jews ‘loosened their grip on the Torah’ -- (we were given some laws before coming to Sinai).  But, Rashi HaKadosh explains (Shemos 19:2) from Mechilta that just as our coming to the Wilderness of Sinai was with Teshuva, so too our traveling from Rephidim was with Teshuva.   

Based upon this, we may derive a lesson from the above verses:  With Teshuva, a person can go from not doing so good, to being on such a great level, as we were at Sinai.  With Teshuva, you can go from Rephidim to Sinai. 

But, the flip side is also true:  We can never grow complacent, because a person can go from a very high level -- Sinai -- and come to a level of Kivros HaTaavah, Chas V’Shalom.  We must always be careful and watch out for the Yetzer Hara’s traps… (Tal U’Matar). 

Chazak Chazak V’Nischazeik and a Gut Shabbos to all!

Mussar from Parshas Mattos

‘And the kings of Midian they killed upon their corpses, Evi and Rekem and Tzur and Chur and Revva…’ (Bamidbar 31:8)

In the Torah’s narrative of Klal Yisroel’s defeat of Midian, says HaRav Yissochor Frand shlit”a, we read a name that we are vaguely familiar with:  Tzur.  Tzur’s first appearance in the Torah was at the end of Parshas Chukas, as the father of Kozbi, the woman with whom Zimri sinned publicly.  

Midrash Tanchuma tells us that Tzur was the greatest of the five Midiani kings, but he was listed third by the Torah of the five because he readily sent his daughter to commit a public immoral act.  

We have to wonder, says Rav Frand, when we read such a Midrash:  Does Tzur really care?  Does it bother him in the least if the Torah lists the Midiani kings and places him third instead of first? (And a very similar thing happens with Ephron, he mentions).

Explains Rav Frand shlit”a, in truth, these questions stem from a false perception that we all possess to some extent:  As long as we are here in Olam HaZeh (this world), he says, the physical world seems so real to us and Olam HaBah (The World to Come) seems so far off that we consider the physical world a reality and the spiritual world somewhat fantastic.

In the physical world, one can blatantly ignore or shrug off even the greatest of insults.  In Olam HaBah, however, all the false illusions of “the Real World” are exposed.  Every single person, even a person who had no spiritual values in this world, suddenly realizes that spirituality is all that matters.

As long as Tzur was here on earth, he would have snickered if we would have told him that he was being punished by being mentioned disparagingly in the Torah.  

As they look down now, concludes Rav Frand, -- or up, as the case may be -- from their rightful spot in the next world, Tzur and Ephron suffer extreme anguish because of their stinging emotion. (Rabbi Frand on the Parashah 2).

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‘And Moshe said to the children of Gad and the children of Reuven: “Shall your brothers come to war, and you will stay here?  And why do you dissuade the heart of the Children of Israel from crossing to the Land that Hashem gives to them?”’ (Bamidbar 32:6-7)

The Torah describes here how the people from the Tribes of Gad and Reuven had much livestock, and they saw the land right outside the Land of Israel, which was very good for animals.  So they brought the question to Moshe Rabbeinu; could they have that land as an inheritance, instead of a portion inside of Eretz Yisroel? 

And one of the things Moshe Rabbeinu replies (see the quoted verses) is that if they do so, they could cause others to not want to come across the Yardein.  

   
Rashi HaKadosh explains that he was saying that they would remove and hold back the hearts of the Jews from crossing over to Israel.  Because the People would reason that they are afraid of war and of the strength of the towns and people.  

From this it is possible to see the great power of influence that every person holds:  Moshe Rabbeinu was afraid that the children of Gad and Reuven could influence the rest of the Bnei Yisroel to not want to go into Israel -- and we too must be very careful to never, Chas V’Shalom, give any bad example.  

  
 But it also goes the other way:  If we can have such a negative effect on people if we act badly, Chas V’Shalom, then we also can influence so many people for good if we just make sure that we behave properly.  By doing as we should, we can help the entire world!

Often people like to tell others to do good.  But perhaps more important than that, is to show them to do good… (Tal U’Matar).

A Gut Shabbos to all!

Chofetz Chaim Al HaTorah piece

This is a photo of the original piece from Chofetz Chaim Al HaTorah which I quoted in the previous post:

Chizuk from Parshas Pinchas

Chizuk from the Parsha: 

‘These are the children of Binyomin according to their families, according to their countings, forty-five thousand and six hundred.’ (Bamidbar 26:41)

 ‘These are the children of Don according to their families… sixty-four thousand and four hundred.’ (Bamidbar 26:42-43) 

Says the Chofetz Chaim (HaRav Yisroel Meir HaKohen Kagan zt”l): “Here the Torah reveals to us that there is no wisdom and no advice opposite Hashem.  To Binyomin there were ten sons… and to Don -- only one son, Chushim son of Don, and this one son was deaf…  

And from this there is to learn, that whomever Hashem desires in him, He is able to make him successful from one son more than one who has ten sons…” (From Chofetz Chaim Al HaTorah). (Not to say, of course, that Hashem did not desire in Binyomin).

 Adds HaRav Avraham Yaakov Pam zt”l: “In life, one can never predict how things will eventually turn out.  At times, the accomplishments of a ben yachid (an only child) can be more than that of ten children.  Even in a large family, the ben zekunim’l (the youngest child born to older parents) can be the one who eventually brings his parents the most joy and nachas.   

One cannot give up on a person, no matter what the handicap or disability.” Continues Rav Pam zt”l: “It often happens that the one who is considered “least likely to succeed,” is the one who produces the greatest achievements.  Hashem has endowed every human soul with immense treasures.  Parents of handicapped children should take inspiration and chizuk from the accomplishments of Chushim, and realize that they, too, can see great nachas from their offspring.” (From The Pleasant Way). 

A Gut Shabbos to all!

A Message for Life from Parshas Balak

One of the first things we say in our morning prayers is ‘מה טּבוּ אהליך יעקב משׁכּנתיך ישׂראל’ -- 'How goodly are your tents O' Yaakov!  Your dwelling places O' Yisroel!'.

 The name Yisroel, we are taught, can refer to B'nei Torah and Gedolim, and the name Yaakov can refer to “regular” Jews.   

Also, it is of note that a tent is more of a temporary place, while a dwelling place connotes a more permanent place.  However, they both imply a place of Torah study, just one more temporary and one more permanent.  Now let us put this all together:

 ‘How goodly are your Tents O' Yaakov!':  One might, Chas V’Shalom and Rachmana Litzlan think that if they are “just a regular Jew”, and they go to learn Torah only sometimes, the Beis Midrash (or any place they learn) being only a temporary dwelling place for them, it is not that good or important.   

But the above verse teaches us otherwise:  Every single good thing which we do is precious to Hashem; He does not overlook anything.  Thus, even if you have to be working most of the day, and then you come home pretty late, and go learn even a little; that is extremely precious to Hashem!  Don't get discouraged and think that your Torah is not important; it is very important!

 And the proof for this:  If you take the Gematria (numerical value) of the words ‘מה טּבוּ אהליך יעקב’ it equals 310.  What does that correspond to?  The word ‘ישׁ’ (which means literally ‘there is’ or ‘there are’).  ‘ישׁ’ is the opposite of ‘אין’ (nothingness).  Meaning that whatever Torah you are able to learn -- it is not nothingness, Chas V’Shalom.  It is the very opposite. ‘There is’ much, much importance to it.

 And on the other hand, the verse says ‘Your Dwelling Places, O’ Yisroel!’:  To all people who can and are involved in Torah study etc. most of the day, realize just how important it is to Hashem.

 But there is something else we can see from the above verse:  A person is not stuck in one place; you can be in the first category which we discussed, and, with hard work and the Help of Hashem, enter into the second category.

 Perhaps these are some of the very reasons why מה טּבוּ is one of the first things we say in our daily Davening (prayers), as their importance is vital to realize early each day. (From the Introduction to Rays of Light: Adar).

A Gut Shabbos to all!

A Message for Life from Parshas Korach

Explains the Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlit"a):  Yaakov was the epitome of humility; his very name symbolizes humility, as it says (Mishlei 22:4) “Eikav -- The edge of humility is fearing Hashem.”

When a person is humble, like Yaakov Avinu, then he can attain fear of Heaven and carry the yoke of Hashem on his shoulders.  When a person submits himself to the wisdom and rulings of our Torah leaders, thereby practicing humility, then he can serve Hashem.  On the other hand, if a person is arrogant (Chas V’Shalom) and believes in his own wisdom, then he can cause tremendous damage to himself and to his entire generation.

This is why, explains the Rebbe shlit”a, the Torah doesn’t mention Yaakov when listing Korach’s ancestry:  The name Yitzhar (יצהר) is from the root word tzohar (צהר), meaning light.  Kehas (קהת) can mean to gather people, and Levi (לוי) connotes a strong connection to Hashem (from the root word meaning “accompanying”).

“And Korach son of Yitzhar son of Kehas son of Levi took…” says the verse:  Korach was a Tzaddik who achieved many lofty levels, including light, leadership (being able to gather people together), and connection with Hashem, but he fell short of achieving Yaakov -- humility.  (Nikolsburg.org).

At times humility entails seeing the bad in ourselves but at other times, as my father and Rebbe, HaRav Chesler shlit"a says, it is realizing that everything comes from Hashem:  Maybe we don't know best -- maybe someone else deserved the position more than us and maybe it was better for them to have it and not us (see above).  

Korach had a question of faith that really stemmed from a lack of acceptance of Hashem's choice.

We must learn to accept what Hashem makes happen -- realizing that He knows best and it will all be for the best, and may Hashem help everyone to do so, Amein.

Gut Shabbos and a Guten Chodesh to all!

The Glorious Opportunity of Today

HaRav Avigdor Miller zt”l was once asked: “Is it possible for all Jews to prosper emotionally, spiritually, and financially, and realize also its purpose as the Chosen People in a country like the USA where we are such a small minority?”

And he answered: “America is a glorious opportunity.  It’s gold that’s offered to us.  It’s a tragedy that Jews come to this blessed country and fail to utilize it.  Here we could have brought upon ourselves the greatest success spiritually, and in every other means, but it’s a failed endeavor.  What happened, however, in reality?  In reality, the Jews have ruined themselves in this country.  Entire families have gone lost!  There are millions that are not marrying, not having any children, and their names are wiped out from history.  Besides the fact that so many are entirely ignorant of their heritage.  So it’s a tremendous opportunity that’s misused.  In America, you can do anything, it’s possible in America to build yeshivos in every village, all over the country.  Jews don’t have to spread everywhere, but wherever there are Jews, it’s possible to have a nation of all shomrei Shabbos, it’s a nation that up until now respected religion.  We would have been a nation of priests, we would have been highly respected by the gentiles.

          Today, who is battling against the ideals of religion?......  Therefore, it’s misusing one of the most precious opportunities in history.  I don’t know if since golus Bavel another such glorious opportunity had been presented.  However, it’s not too late, and the Jews, or some of the Jews, will regain their reason, and they can utilize the opportunities of America to succeed spiritually and materially.” (From Q&A:  Thursday Nights With Rabbi Avigdor Miller, volume 2; p. 74).

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This applies to the entire world of today:  It is not just in America where we have this gorgeous opportunity:  Today is what we would call “a free world”.

People aren’t really regulated to a certain standard or behavior.  This means that we can, Baruch Hashem, behave like Frum Jews should, without getting thrown in jail or beaten.  However, people can also, for example, say anything they want essentially; dress how they want, etc. Chas V’Shalom.

It is a very tough time spiritually -- but it is also an absolutely tremendous opportunity to flourish in the Service of the Awesome King in this “free world”. 

(Q & A Thursday Nights With Rabbi Avigdor Miller)

A Rebbe Story: Neis Gadol!

This story was related by HaRav Nosson Meir Wachtfogel zt”l, who heard it directly from the attendant of the Chofetz Chaim zt”l: 

On a fundraising trip to Bialystok, the Chofetz Chaim zt”l and his attendant paid a visit to a simple resident of the city.  The woman who answered the door drew back in surprise when seeing her illustrious guests.  

“May I speak with your husband?” Rav Yisroel Meir asked gently.  

“I… I wish the Rebbe could speak with him,” the flustered woman replied, “but he isn’t well.” Her voice dropped to a whisper: “My husband has been paralyzed for several years now.” 

The Chofetz Chaim was unfazed: “Then it’s even more important that I visit him!  This is the Mitzvah of bikur cholim!” 

The woman led her guests up the stairs and to her husband’s room.  The thin, gaunt man lay motionless in his bed, appearing almost lifeless.  But his eyes opened wide at the sight of his unexpected guests, and a sudden light illuminated his features.  

“Good evening, Rebbe,” he managed to whisper. “It is kind of the Chofetz Chaim to take his precious time to visit me.  I wish I could stand up for the Rebbe.” The man dropped his eyes. “Please forgive me.” 

“It is my privilege to see you this evening,” the Chofetz Chaim said warmly. “Please allow me to shake your hand.” 

The man looked down, embarrassed at not being able to fulfill the Chofetz Chaim's request. "It has been several years since I've even held a glass in my hand.  How I wish I could lift my hand!" 

“Try,” Rav Yisroel Meir urged “Give me your hand.” 

The man reluctantly made the seemingly useless effort.  As he had expected, nothing happened.  

“Try again.” Encouraged the Chofetz Chaim.   

The man bit his lip in concentration, coordinating all his strength to lift his immobile hand.  Beads of sweat formed and rolled down his temples.  His wife gasped from her place in the corner when her husband’s long-paralyzed hand began to move!   

The Chofetz Chaim’s face beamed, reflecting the happiness of the Bialystok man and his wife.  He took the man’s hand warmly in his own and shook it heartily.  The Chofetz Chaim’s attendant looked on in amazement.  

“How can I thank you, Rebbe?” the man asked.  The tears flowed freely from his eyes. “You healed my hand...”

Rav Yisroel Meir turned to his attendant and said: “Take his other arm.  Let’s sit him up.”

Now the man began to protest: “But Rebbe, I haven’t moved a single limb for years.  It’s a miracle that I moved my hand!  How can I possibly sit up?” 

But the Chofetz Chaim and his attendant went ahead and slowly propped the man into an upright position.  The man looked around, amazed at the view he had not seen in so long.  Tears coursed down his wife’s cheeks as she witnessed her husband’s transformation. 

“Thank you, Rebbe,” he whispered. “You’re a miracle worker!” 

But the Chofetz Chaim was not finished:  He proceeded to instruct his attendant to stand the man up.  Slowly, slowly, the man stood up on two feet, released from the bed that had been his prison for so long. 

The Chofetz Chaim zt”l humbly took his leave from the man’s house, as he was showered with thanks and praise.  It was just a few days later that the man learned to walk normally again, completely unaided -- except by Hashem in Heaven. (Visions of Greatness, Vol. VII; p. 150-152).

A Rebbe Story: The Specialist

“Please Rebbe, you must help me” wept the stricken Jew before Rebbe Mordechai of Neschiz zt”l:  The Rebbe asked him what the trouble was and the man replied that he was critically ill.  He had consulted many doctors, but none of them held out any hope for him. “Only you can help me, Rebbe, now that all hope is gone!” he said.  

“Hmmm.  And have you been to the specialist from Anipoli yet?” the Rebbe asked. 

The ill man wrinkled his forehead in surprise and replied that he had not heard of him and had not seen him yet. “Well then, you should go to him at once.” the Rebbe advised.   

Hope rekindled in his heart, the dying man packed a few belongings and set off.  The journey was not comfortable in the least, but finally, he reached Anipoli.  The man jumped out of the coach -- already feeling better.   

He stopped the first person walking by and asked him where the specialist lived.  The man looked at him in bewilderment and replied “Specialist?  Here, in Anipoli?  There is no specialist living here!  You must be mistaken.” 

The dying man told the passerby that there was no mistake -- a great man sent him there to consult the specialist about his illness.   

He turned away from the passerby, found another local resident and asked him about the specialist.  The man looked at him as if he were crazy and told him that they didn’t even have their own doctor!   

The dying man now realized he must be the one mistaken.  But still, the Rebbe had sent him here.  There must be some explanation.  

“Well then, what do you do here when someone becomes ill?” he asked falteringly.  

“Now that is a different question altogether,” the man said. “If someone falls ill, we pray to Hashem to cure him.  It is as simple as that!” 

Crestfallen, the Jew saw that he had nothing else to seek in Anipoli and took the first coach back to Neschiz.  He returned to Reb Mordechai zt”l and poured out his painful story to him -- telling him that there was no specialist in Anipoli -- they didn’t even have a general practitioner, and that his trip was all in vain.   

The Rebbe raised his eyes questioningly. “And what do people do when someone becomes ill?  Did you find out?”  

“Yes” the unhappy Jew replied weakly “Since they have no doctor, they pray to Hashem to cure them.” 

“Aha!” said the Rebbe triumphantly, “That is the answer.  That is the Specialist I wanted you to consult.  Hashem!  He is the Ultimate Healer.  He is the One to Whom you must turn in your suffering and pain for only He can help you!  As it says in the Torah (Parshas Beshalach) ‘For I am Hashem your Healer.’ (Tales of Tzaddikim, Shemos; p. 94-96).

Parshas Nasso Messages 5777

The Sages Say:

‘May Hashem bless you and guard you…’ (Bamidbar 6:24)

And guard you: “So that robbers should not come upon you to take your money.  For one who gives a gift to his servant, he is not able to guard it from all people.  And since they (robbers) come to close upon him (the servant, as is explained) and take it from him, what benefit is there to him from the gift?

But HaKadosh Baruch Hu; He is the Giver; He is the Guarder…” (Rashi HaKadosh from Midrash Tanchuma and Bamidbar Rabbah).

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A “Lamdanishe” Insight: 

‘Speak to the Children of Israel and say to them; any man that his wife will go astray…’ (Bamidbar 5:12)

The Torah now has a new discussion:  That of a wife who, Chas V’Shalom, commits adultery -- or doesn’t, as the case may be.  In the language of HaRav Nosson Scherman שׁליט"א:

“This passage deals with a woman who behaves in an unseemly manner, giving her husband good reason to suspect her of adultery, but there is no proof of either guilt or innocence.  The Torah provides a miraculous process that will either prove she sinned and caused both her death and that of her illicit lover, or show conclusively that she was faithful and thereby restore trust and love to the marriage.” (The Stone Edition Chumash; p. 753).

The miraculous process of the waters was, as the Torah describes, the Kohen taking sacred waters in an earthenware vessel, taking some dirt from the Mishkan floor, and putting it in.  There was also a scroll on which the Kohen had to write certain things, and one of those things (see Mishnah Sotah) was Hashem’s Full Name.  He then had to erase the writing on the scroll into the bitter waters.  And after so, the suspected wife was to drink the waters.  If she was guilty, the waters killed her.  But if she was innocent, they didn’t.  

HaRav Yaakov Kamenetzky זצ"ל explains that, psychologically, a husband who seriously suspected his wife of acting inappropriately will still suspect her and not trust her, even if a court ruled her innocent.  Only Hashem’s Own Testimony will resolve things. 

Therefore, explains Rav Yaakov זצ"ל, Hashem, in this case, permits erasure of His Sacred Name in the bitter waters and performs such a miracle -- to set a suspicious husband’s mind at ease (Ibid. p. 754-755; from Iyunim BaMikra) and we might add, return peace to this couple’s home.

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Mussar Message:

‘Holy he shall be’ (Bamidbar 5:6)

The Gemara derives from this that regular Nezirus is 30 days, because the word "יהיה" (‘he shall be’) is the numerical value of 30.

“From this it is possible to see, until how is the greatness of the strength of the Torah, for even upon one numerical value that is in the Written Torah, it is arranged upon the hands of the Sages however many Pages in Maseches Nazir.” (The Chofetz Chaim זצ"ל in “Chofetz Chaim on the Torah").

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Chassidishe Vort:

Parshas Nasso:

Based on Sichas Shabbos Parshas Nasso 5747, (from the Lubavitcher Rebbe -- Rebbe Menachem Mendel Schneerson זצ"ל), Rebbe Chaim Miller שׁליט"א writes:

“Consequently, when we study the Torah now, after the giving of the Torah, we do not merely become educated and knowledgeable, but more importantly, our physical being becomes infused, strengthened and uplifted by the spirituality of the Torah.

To stress this point, the Parsha which we read around the time of Shavu’os is called Naso, which literally means “lift,” indicating how Torah actually elevates our physical existence to a higher plane.”

“From this,” he concludes, “we can learn that the Torah was not intended to be limited to the realm of the academic or even the spiritual.  Torah should affect us deeply, to the extent that even our ordinary, everyday activities become uplifted as a result of our exposure to Torah, fulfilling the Divine intent that the “upper worlds” and “lower worlds” should be in harmony with one another.” (The Gutnick Edition Chumash). 

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Chazak V’ematz:

‘And Hashem said to Moshe; “One prince for a day; one prince for a day, shall they bring their offering for the Dedication of the Altar.’ (Bamidbar 7:11)

After this introductory phrase, the Torah goes on to list which Prince of the Jewish People brought his offering on which day, and it goes into detail of what they each brought.  The Midrash famously notes that, if you look, all of the offerings which the Princes brought were the same!  In every detail!  So then the question is asked; what was the reason the Torah has to go into detail with the offering for each Prince, when they were all the same?

 But there is a huge lesson in listing it this way:  It is easy to think, for example, during Minyan, when so many other people are Davening, does Hashem really care about my individual prayer?  Does it really matter?  I’m doing the same prayers as everyone else!

Comes along the Torah and it teaches us that Hashem never gets “tired” of our Mitzvos:  The entire Jewish Nation could be doing the same Mitzvah at the same time, and Hashem would love your Mitzvah just as much as if you were the only person in the world doing it.

And this doesn’t just go for our Mitzvos; it also goes for us in general.  There are so many people out there, but Hashem cares about each one of us. (Tal U’Matar).

(See Darkei Mussar on this, quoting from the Alter of Kelm -- HaRav Simcha Zissel Ziv זצ"ל -- for a very similar comment).

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Maaseh B’Rabbi…: 

A visitor to the Chazon Ish (HaRav Avraham Yeshaya Karelitz זצ"ל) once complained that his Rav was not knowledgeable enough; he had no idea how much rain-water was necessary to make a Mikvah Kosher.

The Chazon Ish calmed the man down, saying: “Don’t worry, your Rav is a very learned person.  Go to him, ask him his opinion and explanation -- you can most definitely rely on his Halachic decision.”

The Rav in question received a telegram later that very day from the Chazon Ish.  It read: “PREFERABLE AMOUNT OF RAINWATER FOR MIKVEH 750 LITERS.  NO LESS THAN 648 LITERS.”

The Rav was confused by this unannounced telegram, but when his congregant challenged him later that day, the Rav was able to nonchalantly answer: “The Chazon Ish maintains that you need 750 liters for a Kosher Mikvah.  Why do you ask?”

The man was flustered, but he still did not trust his Rav’s expertise.  He personally checked out the Mikvah -- and found everything in order.  The Rav’s honor and erudition were thereby restored. (Visions of Greatness, Vol. VII; p. 144).

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A Gut Shabbos to all!