Parshas Matos-Maasei

Taken from Rabbi Baruch Lederman's ShulWeek

 
The Torah gives very explicit instructions. The Torah tells us what to do. It also tells us how, when and where to do it. Every detail is spelled out. Just like using a washing machine, when you read and adhere to the directions, all will be well. If not, things will go awry, as the following true story, documented in Parsha Parables by Rabbi Mordechai Kamenetzky, illustrates:



It was the eve of December 25th, 1776. General George Washington was reeling from his crushing defeats in New York. In a bold and daring move, he had decided to cross the ice-filled Delaware River and attack Trenton, New Jersey. He planned to surprise the thousands of Hessian troops guarding that portal. He did not know that his surprise attack was almost no surprise. A farmer, a British sympathizer knocked on the door where the Hessian Commander, Colonel Johann Rall was attending a holiday party. Rall had always scoffed at the thought of attack, boasting, "Those clod-hoppers will not attack us!"



The farmer had heard of the plans and seen the movement across the shore. He wanted to get the message to the Colonel but he could not get past a servant who accepted a note which spelled out Washington's plans and handed it to the commander. Rall, however, was in the middle of a card game and would not be interrupted. He stuffed the paper in his pocket without even glancing at it. He continued playing through the night until he collapsed from drunken exhaustion.



At dawn, Washington attacked. His ammunition was so waterlogged that his troops could hardly fire a shot. They did not need to. The Hessians were drowsy from the previous night's festivities and the Colonial Army's bayonets were as sharp as the troops' spirit. After an overwhelming onslaught in which the colonists took nearly 900 prisoners, Rall who was mortally wounded, surrendered. As the doctor cut away his jacket, a note fell out. Rall read it and mournfully said, "If I only had read this last night, I would not be here today."



The Rosh Yeshiva or Chofetz Chaim ztl, told us that when he was a youth, he told his father, Reb Dovid Leibowitz ztl, that he was thinking about becoming a doctor instead of a Rabbi. His father replied, "Try preventive medicine." He was telling his son that if we learn and follow the dictates of the Torah our lives will be enriched both physically and spiritually.



Dedicated by Anonymous for the release of Gilad Shalit.

Parshas Vayakhel/Pekudei

(from Parsha Potpourri by R' Ozer Alport)
ויבא את הארן אל המשכן וישם את פרכת המסך ויסך על ארון העדות כאשר צוה ד' את משה (40:21)

In his commentary on our verse, the Baal HaTurim points out that the Torah emphasizes that every aspect of the construction and assembly of the Mishkan was done precisely as Hashem commanded Moshe. In fact, the phrase “as Hashem commanded Moshe” is used 18 times in Parshas Pekudei. As there are no coincidences in the Torah, the Baal HaTurim explains that this number alludes to the 18 blessings recited thrice-daily in the prayers known as Shemoneh Esrei.

I once heard a beautiful and profound insight into the comment of the Baal HaTurim. Hashem told Moshe (31:1-5) that Betzalel should be in charge of building the Mishkan and its vessels, for He had imbued him with Divine wisdom and with expert craftsmanship skills. We are accustomed to viewing artists as free-thinking and creative spirits, valuing self-expression over adherence to strict guidelines.
As many of the specifications for the Mishkan weren’t absolute and even numerous deviations wouldn’t invalidate it, one might have expected Betzalel, with his “artistic spirit,” to improvise and attempt to “improve” upon Hashem’s blueprint. Therefore, the Torah stresses that he followed each and every instruction down to the smallest detail.

Similarly, many people today complain that they feel constrained by the standard text of our daily prayers, which was established almost 2000 years ago. They feel that as our daily needs change, so too should our expression of them. However, based on the Baal HaTurim’s comparison of the daily prayers to the construction of the Mishkan and its vessels, we may suggest that on a deeper level, he is hinting to us that we need not feel stifled by the repeated expression of our needs and entreaties using identical phrases, as illustrated by the following story.

A close disciple of Rav Yechezkel Abramsky once mentioned that an acquaintance of his had recently undergone a difficult kidney transplant. Rav Abramsky sighed, feeling the other Jew’s pain, and then remarked, “I pray every day that I shouldn’t be forced to undergo such a procedure.” The surprised student questioned why he made a special point of reciting this unique prayer daily. Rav Abramsky responded that this request is included in the standard wording of Birkas HaMazon, in which we request that we not come to need מתנת בשר ודם – gifts of flesh and blood (e.g. transplants).

The student challenged this explanation, as the simple understanding of the words is that we shouldn’t need monetary gifts from other humans (“flesh and blood”). Rav Abramsky smiled and explained that the Sages incorporated every need we may have into the text of the standard prayers. Any place we find in which we are able to “read in” a special request we have into the words is also included in the original intention of that prayer.

Just as Betzalel followed Hashem’s precise guidelines for the creation of the Mishkan and still found room for creative expression by doing so with his own unique intentions and insights, so too our Sages established the standard wording of the prayers with Divine Inspiration, articulating within them every feeling we may wish to express. Many times, in the midst of a difficult situation, we begin the standard prayers with a heavy heart, only to find a new interpretation of the words which we have recited thousands of times jump out at us. This newfound understanding, which has been there all along waiting for us to discover it in our time of need, is perfectly fit to the sentiments we wish to convey, if we will only open our eyes to see it and use our Sages’ foresight to express ourselves.

Parshas Ki Sisa

וירא העם כי בשש משה לרדת מן ההר ויקהל העם על אהרן ויאמרו אליו קום עשה לנו אלהים אשר ילכו לפנינו כי זה משה האיש אשר העלנו מארץ מצרים לא ידענו מה היה לו (32:1)

Rashi writes (Bamidbar 19:2) that Hashem declared the mitzvah of parah adumah to be a “chok” – Divine decree with no readily apparent rationale – regarding which we are not permitted to inquire or attempt to understand. Shlomo Hamelech declared (Bamidbar Rabbah 19:3) that after using all of his intellectual capabilities to attempt to understand this mitzvah, he was still unable to do so.

Yet Rashi also writes in the name of Rav Moshe HaDarshan that the parah adumah served as atonement for the sin of the golden calf, and he proceeds to explain how each detail of its laws specifically atoned for a corresponding aspect of the golden calf. After writing that the parah adumah is the quintessential chok, the purpose of which even Shlomo couldn’t grasp, how can Rashi proceed to explain the rationale behind the mitzvah in great detail? Secondly, in what way did this mitzvah specifically effect atonement for the golden calf?

The Beis HaLevi explains that when the Jews incorrectly concluded that Moshe died, they were distraught by the lack of an intermediary to lead them and teach them Hashem’s will. They yearned to build a place for the Divine presence to rest among them to fill the void left by Moshe’s perceived death. Because their intentions in building the calf were for the sake of Heaven, they selected Aharon to lead the project so that it would succeed. If so, what was their mistake, and why did their plans go so awry?

The Beis HaLevi explains that each mitzvah contains within it deep, mystical secrets which have tremendous effects in the upper worlds when performed properly. At Mount Sinai, the Jewish people erred in thinking that if they discovered the Kabbalistic concepts behind a mitzvah, they could perform it based on their understanding even without being commanded. As a result, although their intentions were proper, they lacked the Divine assistance which comes only from performing His will, and they ended up sinning with the golden calf.

The Medrash (Shemos Rabbah 51:8) teaches that the Mishkan also served as atonement for the golden calf. The Beis HaLevi explains that because the sin of the golden calf was caused by doing something without a command from Hashem to do so, the Torah repeatedly emphasizes in Parshas Pekudei (e.g. 39:5) that every aspect of the Mishkan was made exactly as Hashem commanded Moshe.

With this introduction, we can answer our original questions. The mitzvah of parah adumah is indeed a chok, the logic of which escaped Shlomo and certainly Rav Moshe HaDarshan. If so, what does he mean when he says that the red heifer comes to atone for the golden calf? As we now understand that the root of the sin of the golden calf was the Jews’ attempt to “outsmart” Hashem by doing something which He didn’t command them to, the ultimate rectification of this sin is to completely subordinate one’s intellect to Hashem’s dictates. This was manifested by their willingness to perform a chok, a mitzvah which appears to make no sense but which we do solely because Hashem commanded it.

(taken from Parsha Potpourri by R' Oizer Alport)

Parshas Yisro III

"Remember the Shabbos day and keep it holy."

The Chofetz Chaim writes that Shabbos is a sign for the Jewish people. When a store has a sign out front, you know it's in business. When we have Shabbos, we are 'in business.' Faithful observance of Shabbos is part of what makes our people eternal, as the following true story submitted by Evi Reznck, Atlanta, GA, illustrates:

Back in the mid nineties a Jewish advertising executive in New York came up with an idea. What if the New York Times - considered the world's most prestigious newspaper - listed the weekly Shabbat candle lighting time each week. Sure someone would have to pay for the space. But imagine the Jewish awareness and pride that might result from such a prominent mention of the Jewish Shabbat each week.

He got in touch with a Jewish philanthropist and sold him on the idea. It cost almost two thousand dollars a week. But he did it. And for the next five years, each Friday, Jews around the world would see: 'Jewish Women: Shabbat candle lighting time this Friday is ___'. Eventually the philanthropist had to cut back on a number of his projects. And in June 1999, the little Shabbat notice and stopped appearing in the Friday Times. From that week on it never appeared again.

Except once.

On January 1, 2000, the NY Times ran a Millennium edition. It was a special issue that featured three front pages.

One had the news from January 1, 1900. The second was the actual news of the day, January 1, 2000.

And then they had a third front page projecting future events of January 1, 2100. This fictional page included things like a welcome to the fifty-first state: Cuba. As well as a discussion as to whether robots should be allowed to vote. And so on. And in addition to the fascinating articles, there was one more thing. Down on the bottom of the Year 2100 front page, was the candle lighting time in New York for January 1, 2100. Nobody paid for it. It was just put in by the Times.

The production manager of the New York Times - an Irish Catholic - was asked about it. His answer was right on the mark. "We don't know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain. That in the year 2100 Jewish women will be lighting Shabbos candles.

This non-Jewish production manager sensed a profound truth.

Thus is the power of Jewish ritual.

Thus is the eternity of our people.

from Rabbi Baruch Lederman's ShulWeek

Parshas Yisro II

Rashi writes (18:1) that upon hearing of the splitting of the Red Sea and the battle against Amalek, Yisro came to join Moshe and the Jewish people in the wilderness. Why did he wait to hear about the war with Amalek instead of coming immediately after the miracles at the Red Sea, and why did a war impress him more than all of the miracles at the Red Sea? (Yirah V'Daas)

The Manchester Rosh Yeshiva explains that when Yisro heard about the splitting of the Red Sea, he was certainly moved. However, he believed that there was no need to do anything about it, as he assumed that he would retain his spark of inspiration. Regarding the war against Amalek, the Torah records (17:11) that whenever Moshe raised his hands the Jewish army prevailed, and when he lowered them, Amalek became stronger. The Mishnah in Rosh Hashana (3:8) questions how Moshe's hands could magically fight the war, and it explains that whenever they were raised up, the Jews looked at them and focused their thoughts toward the Heavens, which enabled them to win, but when he lowered his hands, they forgot about Hashem and fell militarily. Yisro was shocked to hear that in a battle which took place all on one day, it was possible for the people to be inspired through Moshe's raised hands, yet a short while later when he lowered them their inspiration was gone and they lost everything. This recognition taught Yisro that it wasn't sufficient that he felt uplifted by the miracles of the Red Sea, as it wouldn't stay with him unless he did something concrete to make it permanent, which he did by joining the Jews and converting.

Taken from Parsha Potpourri

Parshas Yisro – a little late

ויקרא אליו ד' מן ההר לאמר כה תאמר לבית יעקב ותגיד לבני ישראל (19:3)

Sarah Schenirer immortalized our verse in coining the name "Bais Yaakov" for schools for girls. In referring to the men, the Torah uses the phrase the "sons" of Israel. Why when discussing the women does it use the phrase the "house" of Yaakov when "daughters" would seem to be the appropriate parallel?

Rav Meir Shapiro explains that when a person becomes ill, there are hypothetically two ways for a doctor to treat him. The standard procedure is to prescribe medication, although another theoretical option would be to design a room in which the air is saturated with the appropriate antibiotic. The first option has the drawbacks that it only helps one patient and requires active administration, whereas the latter could benefit many people without any effort on their parts.

Similarly, in fighting the universal illness known as the yetzer hara (evil inclination), men follow the prescription of the Gemora (Kiddushin 30b) to repel it through Torah study. Although the latter option isn't currently feasible for medical purposes, Jewish women nevertheless use it to ward off spiritual illness. As the backbones of the family, they imbue the entire home with an atmosphere of holiness and spirituality. This automatically benefits not only themselves, but also their husbands, children, and all who are fortunate to enter their homes.

This is alluded to in a well-known verse (Mishlei 1:8) שמע בני מוסר אביך ואל תטש תורת אמך – Listen my son to the rebuke of your father, and don't forsake the teachings of your mother. Shlomo HaMelech found it necessary to instruct a person to listen to the lessons of his father, while a mother's wisdom permeates the very air of her house and is absorbed without any effort. It is to teach and emphasize this idea that the Torah refers to the women not as the daughters of Yaakov but as the house of Yaakov.

taken from Parsha Potpourri (as usual)

Parshas Va’eira

This one from Parsha Potpourri is just interesting – not particularly inspiring or anything like that.

What unique role did the octopus play in the plagues in Egypt? (Seder HaDoros 2447)

The Seder HaDoros writes that when the fourth plague – wild beasts – began, the Egyptians ran to their homes and locked the doors to protect themselves from the swarm of animals that were threatening them. At this point, Hashem sent octopi with tentacles that were 10 cubits long on to the roofs of the Egyptians' houses. The octopi extended their lengthy tentacles into the homes and unlocked the doors from the inside, thereby permitting all of the other animals to enter and wreak havoc.

Parshas Shemos

שם האחת שפרה ושם השנית פועה (1:15)*
שפרה זו יוכבד על שם שמשפרת את הולד. פועה זו מרים על שם שפועה ומדברת והוגה לולד (רש"י)

As part of his vicious plan to enslave and oppress the Jewish people, Pharaoh commanded the Jewish midwives – Yocheved and Miriam – to kill all male babies at birth. However, the Torah doesn’t refer to the midwives by name as Yocheved and Miriam, but rather as Shifra and Puah. Rashi explains that these names reflect the fact that they beautified (משפר) the Jewish babies and made calming noises (פועה) to soothe them.

Rav Shmuel Rozovsky points out that Yocheved and Miriam were both on incredibly high spiritual levels. The Gemora in Megillah (14a) counts Miriam as one of the seven female prophets. If so, why does the Torah refer to them by apparently mundane names based on their actions in taking care of the Jewish babies, which almost seems to degrade their lofty spiritual accomplishments?

Rav Shmuel answers that the Torah is coming to teach us precisely this fundamental lesson. For all of the spiritual greatness of Yocheved and Miriam, their most significant accomplishment was excelling as Jewish women. While the additional levels that they reached were indeed impressive and praiseworthy, the fulfillment of their basic, fundamental roles as Jewish mothers in properly raising the next generation of Jewish children is even greater. The Torah therefore specifically singled out and emphasized their success at fulfilling their unique and special roles as Jewish women.

*Taken from Parsha Potpourri by R’ Oizer Alport

Parshas Vayechi – a little late

חכלילי עינים מיין ולבן שנים מחלב (49:12)

Rav Shalom Schwadron points out that the entire miraculous unfolding of events in the preceding Torah portions is entirely predicated on one chance encounter. The accurate interpretation by Yosef of the dreams of the cupbearer and the baker set in motion a chain of events which would alter the course of Jewish history. It led directly to Yosef's release from jail, his appointment as second-in-command in Egypt, the fulfillment of his dreams about his family bowing down to him, his emotional reunion with his brothers and eventually his father, and the descent of the Jewish people to Egypt where they were ultimately enslaved by Pharaoh and redeemed by Moshe.

However, the pivotal episode of Yosef interpreting the dreams wouldn't have occurred were it not for one seemingly trivial exchange. Yosef woke up one morning and noticed that his fellow prisoners looked aggrieved and upset. He chose to initiate a conversation which would literally change the future of all mankind, asking them quite simply (40:6-7), "What's wrong?"

The Alter of Slabodka once gave an ethical discourse on the topic of greeting others kindly and showing an interest in their welfare. He noted that if a person stood next to the synagogue door and poured a glass of milk for each person who passed by, everybody would rightfully declare him to be a tremendous baal chesed (person who does acts of kindness). However, the Gemora in Kesuvos (111b) derives from our verse that showing another person the white of one's teeth with a warm smile is an even greater act of kindness than giving him milk.

So often, we pass somebody who looks like he could use a kind word, a warm smile, and a little extra attention, yet the yetzer hara (evil inclination) discourages us from stopping to waste our valuable time on such inconsequential matters. The next time this happens, which will likely be tomorrow, we should remember the lesson of Yosef that nothing a person does is ever minor, and one has no idea what cosmic chain of events he could set in motion with just a few "trivial" words.

Taken from the Parsha Potpourri by R' Oizer Alport

Parshas Vayishlach

יעבר נא אדני לפני עבדו ואני אתנהלה לאטי ... עד אשר אבא אל אדני שעירה (33:14)

The Ponovezher Rav, Rav Yosef Shlomo Kahaneman, was once collecting money in New York on behalf of his yeshiva in B'nei B'rak. He was riding the subway, on his way to meet with a potential donor, when a group of unruly teenagers decided to have fun with the elderly Rabbi. They came over and began pestering and disturbing him. He was afraid that they might follow him to his destination or even attack him, but how could he escape them in an unfamiliar city?

Fortunately, the Ponovezher Rav remembered that the Medrash relates (Bereishis Rabbah 78:15) that in Talmudic times, whenever the Sages had to meet with the Roman government to lobby against its oppressive decrees, they would first review Parshas Vayishlach, which teaches the rules for interacting with Edom while we are in exile. Quickly reviewing the parsha, Rav Kahaneman developed a brilliant plan based on advice given by the Gemora (Avodah Zora 25b).

Feigning ignorance, he asked the unruly teens for directions to a certain part of town. Excited at their "good fortune," they were more than happy to offer to personally escort him there. They told him he should get off with them at the next stop. When the doors opened, the youths told the Rav to hurry up and exit. Rav Kahaneman, pretending to be even older than his years, took laborious steps and "honored" them with exiting first, which they were more than happy to do. A few seconds later, the Rav was still walking toward the doors when they closed and the subway took off – minus his tormentors!

The Ponovezher Rav explained that just when Yaakov thought he was finally free of his wicked brother, with his gifts accepted and Eisav's wrath placated, Eisav offered to accompany him on his journey. Yaakov, fearing the spiritual influence of his evil brother, commented that because of his large load and small children, he wouldn't be able to keep up with Eisav's pace. He therefore proposed that Eisav proceed ahead and he would eventually catch up, something that he never got around to doing ... and teaching his descendants an eternal and invaluable lesson.

© 2009 by Oizer Alport. To subscribe or send comments, write to oalport@optonline.net

PS – any ideas for a food that has something to do with the parsha?

Parshas Vayeitzei

ויצא יעקב מבאר שבע וילך חרנה 28:10

Those who pay careful attention to the parsha while reviewing it or during its public reading on Shabbos will note a curious fact: unlike almost every other parsha in the Torah, Parshas Vayeitzei contains no breaks from start to finish. It is written in the Sefer Torah without any of the customary spaces which indicate the beginning of a new section within the parsha. As there are no coincidences in the Torah, what is the reason for this anomaly?

Rav Chaim Shmuelevitz explains that Parshas Vayeitzei contains a number of subplots: Yaakov’s flight from Eisav, Yaakov’s dealings with his tricky father-in-law Lavan, Yaakov’s relationship with his wives Rochel and Leah and the interactions between the two women, the birth of the tribes, and Yaakov’s flight from Lavan back to the land of his parents. When examining any of these episodes in its own light, a number of difficult and seemingly unanswerable questions present themselves.

The Torah intentionally structured Parshas Vayeitzei as one long and continuously unfolding narrative to teach that it is impossible to split up the various events contained therein and judge any of them in a vacuum. Rather, each episode is just one small piece of a much larger picture, one which can only begin to be understood when one steps back and views it in the context of the bigger picture.

The Darkei Mussar relates a profound story about a Chassidic Rebbe – Rav Shimon of Yaroslav – who merited living until well past the age of 100. When he was asked in what merit he had enjoyed such a long and healthy life, he responded with words packed with wisdom: “Don’t think that I’ve had an easy life. I’ve had my share of difficulties and pain just like everybody else. If anything, because I’ve lived longer, I’ve had more occasions and opportunities to suffer. It would have been very easy and natural to complain to Hashem, ‘Why did this have to happen? Why couldn’t that have turned out differently?’

“However, I was afraid that if I began demanding a justification and explanation of Hashem’s ways, the Heavenly Court would say, ‘If this Rabbi wants answers so badly, let’s call him up here and give them to him!’ So I never asked any of these types of questions. I didn’t have any more answers than anybody else, but because I never asked for them, they let me stay down here for quite some time!”

As the Torah was written for all generations, it is clear that the lessons contained therein are applicable to every person throughout the ages. The lesson of needing to view events in the context of a larger perspective can be extrapolated to the situations which occur in each of our lives. We should realize that although we don’t always understand the ways of Hashem, we nevertheless must trust that everything that happens is part of His larger master plan, which we will one day merit to comprehend.

Taken from Parsha Potpourri by R' Oizer Alpert (if that link doesn't work, try this one)

Parshas Netzavim-Vayelech

I'd like to apologize for the general dearth of posts. I've just started a new full time job plus a new full time semester, so I'm just a little overwhelmed and overtired. I'll try to catch up and keep going, but please be patient (and yes, that includes dealing with my nomination as a kreative blogger by Staying Afloat). Enjoy this week's dvar torah!

The Gemora in Sotah (13b) derives from 31:2 that the righteous die on the day on which they were born, as Hashem completes the years of the righteous from day to day and from month to month. How can this be reconciled with the Yerushalmi (Rosh Hashana 3:8) which relates that when doing battle, the Amalekites chose soldiers whose birthdays were on the day of the battle, as on a person's birthday his mazal is stronger and protects him from dying? (Taima D'Kra)

Rav Chaim Kanievsky explains that on a person's birthday, his mazal is indeed stronger and able to assist him. However, the form of aid that it provides depends upon the type of person that he is. For an ordinary person, death is considered a punishment and his strong mazal helps to protect against it on his birthday. However, for the righteous, death is considered beneficial as it brings them directly to Gan Eden, and their strong mazals actually work to bring this about on the day of their birth.

© 2009 by Oizer Alport. To subscribe or send comments, write to oalport@optonline.net

Parshas Shoftim

וכל העם ישמעו ויראו ולא יזידון עוד (17:13)

When a person is convicted of a capital crime, the execution is carried out in a public manner. Rashi writes that the Sanhedrin waited to carry out the execution until the next Yom Tov, when people would travel to Yerushalayim to fulfill the mitzvah of aliyah l'regel (ascending to the Temple), so that everybody would hear and talk about it. This was to inspire maximum fear in the populace in the hopes that future executions would become unnecessary.

However, the Mishnah in Makkos (7a) quotes the opinion of Rav Elozar ben Azaria, who maintains that a Sanhedrin which carries out one execution in 70 years is considered violent and bloody. If executions were so infrequent, how were they able to accomplish the desired deterrent effect?

Rav Aharon Bakst answers that this question may be asked only by one who has become accustomed and desensitized to the loss of human life. In the times of the Beis HaMikdash, the Jewish nation understood and appreciated the value of every person and every life to the extent that one public execution in 70 years caused such a national trauma that another one became superfluous for at least that long. If we appreciated life with the proper perspective, we would be so shaken up by events like the Holocaust and recent tragedies in Israel that they would remain in our collective memory forever, inspiring us to proper repentance and rendering future reminders unnecessary.

© 2009 by Oizer Alport. To subscribe or send comments, write to oalport@optonline.net

Parshas Devarim

Sorry no post for such a long time. I haven't been feeling so well this week, and it's been pretty busy. Anyway, here's the weekly(ish) dvar torah.

From Parsha Potpourri by R' Oizer Alpert:

Why did Eisav merit receiving Mount Seir as his inheritance immediately and without any hardship (2:5) while Yaakov and his descendants were forced to descend to Egypt and suffer centuries of backbreaking slavery before they were finally able to receive the land of Israel as their inheritance? (Rav Aharon Bakst quoted in Peninim MiShulchan Gevoha)

Rav Aharon Bakst notes that baby animals are capable of walking and caring for themselves a short period of time after their births. Human babies, on the other hand, are literally helpless and completely dependent upon their parents for survival for years. He explains that the greater the spiritual potential something possesses, the more time is required for it to develop and prepare itself to accomplish its mission. Because animals have little to accomplish in the spiritual realm, they are able to mature and fulfill their roles quite quickly, whereas humans, who are the pinnacle of the Creation, need much more time to develop and prepare themselves to fulfill their spiritual potential. Similarly, Eisav’s descendants have much less to accomplish relative to the Jewish people, and they were able to immediately receive their inheritance. The Jews, on the other hand, required 210 years of purification in Egypt before they were able to emerge to receive the Torah and fulfill their lofty spiritual mission.

Parshas Mattos-Masei

This is one question I always had. Oizer Alpert addresses it in points to ponder this week.

The Gemora in Sanhedrin (106b) teaches that Bilaam was executed (31:8) by means of all four forms of death used by the Sanhedrin: stoning, fire, sword, and strangulation. How was it possible to kill one person using all four forms of execution? (Rashi, Yad Ramah, and Maharsha Sanhedrin 106b; Ayeles HaShachar)

Rashi writes that they hanged Bilaam from a tree and lit a fire under him. They then cut off his head and his body fell into the fire. Hanging him from the tree was considered strangulation, cutting off his head was dead by the sword, his body falling to the ground was stoning, and falling into the fire was burning. The Maharsha challenges this explanation, as the stoning and burning occurred after his head was cut off and he was already dead. Additionally, somebody who is to be executed by fire is killed through a burning piece of lead being place into his mouth, which is different than the form of burning described by Rashi. Therefore, he suggests that they first threw rocks on Bilaam, but not to the point of killing him. They then partially placed a burning piece of lead into his mouth, but not enough to kill him. They then strangled him somewhat, but kept him alive until they finally killed him by cutting off his head with a sword. Rav Aharon Leib Shteinman questions this, as he was only truly killed by the sword and not by the other methods. The Yad Ramah explains that Bilaam was killed by four people, each of whom simultaneously performed on him one of the methods of execution.

© 2009 by Oizer Alport. To subscribe or send comments, write to oalport@optonline.net

פרשת בהעלותך

I wrote this right before I left seminary Israel:

In פרשת בהעלתך פרק ט פסוקים טו-כג the פסוק describes the נסיעות of בני ישראל. When the עננים would lift off the משכן, they knew it was time to leave, and when they would stop, בני ישראל knew it was time to set up their camps. As the פסוק describes it, בני ישראל never knew how long their stop would be. Sometimes it would be for a short time, even just overnight, while at others, they stayed for years.

Imagine you were of that דור- you've been traveling for who knows how long, and then finally, you get the signal to stop. You start setting up camp, doing all the bothersome tasks that come along with it: pitching the tent, unpacking, setting up the furniture, preparing supper (whatever that entailed with the מן) etc. Finally, everything is ready. You eat your שליו and then go to sleep, luxuriating in you non-travel bed. You wake up in the morning, ready to face the day in your new home. Just as you're about to finish gathering the מן for the day, you see that the עננים lifted off the משכן. It's time to leave. You have to go back to your tent, say goodbye to your bed, repack everything onto your donkeys, dismantle the tent, and get on the road again. After this scenario repeated itself a few times, you wouldn't even bother unpacking. You would live out of a suitcase, sleep on a travel bed, and every morning you'd check to see if the עננים had lifted. Even if the camp hadn't moved for a few years, you'd still be checking every morning. Of course, as soon as you'd stayed in one camp long enough to stop checking every morning and unpack, that morning the
ענניםwould lift and you'd have to repack everything again.

It was a life lived day-by-day. They couldn't plan ahead because they didn't know where they'd be the next day. Yet never do we find that they complained about this aspect of traveling, though about other things, they did. How can this be?

The answer lies in the לשון that the פסוק uses in conjunction with this. "על פי ד יסעו ועל פי ד יחנו" This phrase is repeated a number of times, emphasizing its importance. But what does it tell us? The ספורנו comments that the main part is the על פי ד. They didn't decide where to camp based on their own perception of the place. Rather, every time they stopped, it was על פי ד - by Hashem's command. Even if there was a better camping spot a few yards away, they would only camp where Hashem told them to camp. Additionally, if they were in a perfect place for only a short time, when the __ would let them know it was time to go, they went. They lived each day as it came, full of אמונה and בטחון that Hashem would take care of them.

Each of us came to seminary with dreams of how she wanted it to be. We unpacked, got comfortable, set up our rooms to our liking, enjoyed our thick, American mattresses, and had an amazingly inspiring year. But now it's time to move on. Our personal עננים are lifting off our home for the past year and drifting to places unknown. Much as we plan our lives, how much do we really know of what will be? How can we know where we'll be next year or next month; even where we'll be tomorrow is out of our hands. But we have to remember to live על פי ד. Hashem is guiding our every step, making sure it's the right one. Everything we do has to be על פי ד. Whether getting a job, getting married, furthering our education, or all of the above, everything we do has to be על פי ד and only על פי ד.

As we leave seminary for real life, ארץ ישראל for חוץ לארץ, we have to realize, and truly feel, that Hashem is with us anywhere we are and in everything we do. We're going into our own מדבר, a place lacking the רוחניות potential we've had at our fingertips this year. But Hashem is with us, guiding us as He guided that generation. If we live with אמונה and בטחון as they did, we'll be able to live happy lives, safe in Hashem's hands and בעזרת ד be זוכה for the גאולה.