Weekly Torah Portion – Parshat Hashavua Devarim

By: Rabbi Nissim Mordechai Makor

Parshat Hashavua Devarim in a nutshell: Moshe reviews the Torah before the Jewish people. He tells them about the exodus from Egypt and everything that happened while they wondered in the desert for 40 years and he encourages them to observe the Torah and the mitzvot.

“She weeps bitterly in the night, and her tear is on her cheek.” (Eichah 1:2)

Immediately following the destruction of Jerusalem, the great philosopher Plato came to visit the ruins of the Temple. While inspecting the ruins he noted a man crying bitterly. He walked over to the man and asked him who he was. “I’m Jeremiah, the prophet of the Jews.” Plato couldn’t believe what he heard. “Jeremiah, your wisdom is known throughout the world. I must ask you two questions. Firstly, how could you cry over stones and mortar? Second, why do you cry over something which has already happened?”

Jeremiah looked the man squarely in the eye and said, “Plato, wisest of men, are there any philosophical puzzles you haven’t answered?” Plato asked his most difficult questions to Jeremiah and the prophet answered them immediately. Jeremiah then said to the astonished Plato, “All this wisdom has come from these bricks and mortar. As for your second question, I’m afraid there is no way for you to comprehend this.” (Rama, Quoted from Lev Eliyahu vol. I pg. 29)

The Rambam tells us regarding the redemption that there are two obligations: We must believe in its coming and await its arrival. What is the difference between these two things? The Hazon Ish writes that there are two concepts, emunah and bitahon (belief and faith). The Hazon Ish says that these two are the same thing, but emunah is the theory and bitahon is the practice. A man can be a great philosopher about G-d but not put it into practice. It’s all theory. The same is true here. Believing is the philosophy of the geulah, awaiting it is the practical reality. To cry is not to analyze or contemplate, to philosophize or to interpret. To cry is to feel. To shed a tear is practical

Nothing To Fear

Og, King of the Bashan went out towards us…and Hashem said to me, ‘Do not fear him.’”(Debarim 3:1-2)

Rashi cites the Midrash which explains that Moshe was apprehensive that the merit which Og earned in assisting Abraham Abinu would shield him from defeat. How did Og assist Abraham? When Lot, Abraham’s nephew, was captured, Og brought the news to Abraham. The Midrash explains that the merit did not help Og, because his intention was actually to hurt Abraham, not to help him. He hoped that by informing Abraham of Lot’s imprisonment, he would entice Abraham to be drawn into a war which would eventually cost Abraham his life. Thus Og would be enabled to marry Sarah. Since Og’s intention was malicious, Hashem decreed that Og would be killed by the descendants of Abraham.

Rav Chizkiyah Cohen z”l derives a profound lesson from this Midrash. Although Og’s intention was unscrupulous, the merit of his deed was sufficient that Moshe feared its effect. This is remarkable! An individual performed a wonderful deed motivated by a nefarious intention. Nevertheless, he was entitled to a reward on the level that the great sadik Moshe, the unparalleled leader of Am Yisrael, stood in awe of this merit. Obviously, one tiny merit swimming in a sea of evil overcomes its environment and retains its positive quality.

Yet another lesson can be gleaned from this pasuk which defines the essence of a gadol, Torah giant. Hazal has recounted Og’s extraordinary physical prowess. He was a giant who could uproot mountains with his bare hands. Yet, this did not phase Moshe Rabenu at all. Man’s physical strength, his ability to overpower others, was not sufficient to frighten Moshe. The material success man enjoys is subject to Hashem’s approval.

If Hashem desired that Moshe emerge triumphantly, then no one, regardless of his physical/material might, would defeat him. Moshe only feared his contender’s spiritual merit, for this warranted a reward which could decide the conflict in his favor. We derive from this pasuk that Torah and misvot – and only Torah and misvot – give us the power and sustenance to succeed in life. (Peninim on the Torah)

Listener

Speech, which differentiates man from all other creatures, is very often taken for granted, and abused. It’s so easy to talk, so natural, that we give it little thought. Consequently, almost all of us say some pretty foolish things during the course of a day. And sometimes we get so caught up in trying to express our own thoughts that we don’t listen to what others are saying.

The trick to being a good talker is to learn how to be a good listener. Everyone works at teaching children to talk, but you have to search far and wide to find someone who spends any time at all teaching their children the art of listening.

To improve your ability to listen, try these exercises:

1) Don’t finish other people’s sentences for them. It is written (Abot 5:7), “A wise person…does not interrupt his friend…”

2) Don’t answer until you have heard the complete question.

3) Don’t pre-judge a conversation. Don’t jump to conclusions about its outcome before even having the conversation.

4) Listen to your children carefully. Count to six before answering them.

Everyone agrees that you should look before you leap. It is just as important to think before you speak! (One Minute With Yourself – Rabbi Raymond Beyda)

Pearls of Life

Rabbi Nachman of Breslov teaches that income is generated from the illumination of a wife’s soul [Likutei Moharan 1:69], for “Money comes to a person by virtue of the wife [Zohar- Tazria 52]. The Pearls of Life now bring R’ Shalom Arush who explains that a happy and joyous wife has an illuminated soul which serves as a spiritual catalyst for her husband’s income. Therefore, there is no greater mistake than saddening or constricting the wife, arguing with her about money, or withholding her needs. When a wife can’t buy what she needs or use money as she sees fit, the illumination of her soul is dulled and income is constricted. A husband that argues with a wife about money axes the very limb that he sits upon. By saving a few cents, he loses hundreds and possibly thousands of dollars. By dulling her soul’s illumination, he loses the income that her soul’s illumination generates. Even if he thinks he’s saving thousands of dollars by limiting her spending, his income problems will only increase.

Yeshiva Pirchei Shoshanim.

As learned from my Torah Masters

Shabbat Shalom

With Torah Blessings

Rabbi Nissim Makor

Weekly Torah Portion – Parshat Hashavua – Matot Masei

Contributed by: Rabbi Nissim Mordechai Makor

Parshat Hashavua Matot Masei in a nutshell: Moses describes the laws of oaths; the Israelites battle the Midianites and the tribes of Reuben and Gad request that they dwell outside of the Land of Israel.

Haftarah: Yirmiyahu 2:4-28, 3:4, 4:1-2

“But what you have expressed verbally you must fulfill.” (Bemidbar 32:24)

The Hafess Hayim wrote many books, which he would sell all over. Each time books came back from the printer, he would go over them to make sure that there were no flaws. He was afraid that a damaged book would be sold and then he would transgress the sin of stealing.

Once, the Hafess Hayim asked his daughter to review a few of the books. She apologized, explaining that she was on her way to do something her mother had asked of her. “But in the evening, when I return, I’ll be able to look over even 100 books!”

That night, when she returned home, she found exactly 100 books waiting on the table for her to review! When she expressed her surprise, her father said, “You should know, dear daughter, that you have to watch what you say! You clearly said, ‘I’ll be able to go over even 100 books!’ If so, chas veshalom that you should utter a falsehood!”

In 5675 (1915), the Hafess Hayim was in Moscow together with his son-in-law. The Hafess Hayim sat in his hotel and spoke with one of the wealthy men of Moscow, who was a major supporter of the Yeshivah in Radin.

At the time, it became necessary to send an urgent telegram to someone, so his son-in-law went into the next room to arrange the telegram, while the Hafess Hayim remained in his place and continued talking to the philanthropist.

As they were speaking, the man uttered some harsh words against someone. The Hafess Hayim hurried to stop him in mid-sentence and said, “There in the next room, they are sending a telegram, and they are careful to count each and every word. Do you know why? Because they know that they have to pay for every single word!

“Do you hear?” the Hafess Hayim asked. “One has to pay for every single word!”

The Pearls of Life now Quote Rabbi Avigdor Miller who always used to say that among the Objectives of the Yetzer Hara (Evil Inclination), is to exert himself with all of his strength, so that mankind should not see how happy life really is. Now listen to that again: This Yetzer Hara [Evil Inclination] tries with all of his might to hide and conceal from us how happy our lives really are. Let that sink in. Yeshiva Pirchei Shoshanim

The Talmud in Sanhedrin 59a writes that If a Non Jew [Noahide] engages in Torah, he receives reward like a Kohen Gadol [high priest] – “Asher Ya’aseh Osam ha’Adam va’Chai”; It does not say that Yisraelim will live through the Mitzvos, rather, Adam – this teaches that if a Non Jew [Noadhide] engages in Torah, he is rewarded like a Kohen Gadol.The Noahide is rewarded for learning the seven Mitzvos (he is liable for learning anything he is not allowed to learn].

And now Parshat Hashavua Matot Masei

And Moshe gave to them, to the Bnei Gad, and the Bnei Reuven and half of the tribe of Menashe ben Yosef. (32:33)

In the previous text, we find that Bnei Gad and Bnei Reuven requested to remain in Eiver HaYarden. How did shevet Menashe enter into the situation? Moreover, why did only a part of shevet Menashe stay? Last, why did they receive such a large parcel of land? The Ramban contends that actually, Moshe asked for volunteers to join the two tribes who remained in Eiver HaYarden. Part of the tribe of Menashe responded, probably because of their abundant flocks. In his commentary on Sefer Devarim, the Netziv claims that Moshe insisted that part of shevet Menashe move to Eiver HaYarden. No Jewish community can maintain its spiritual status quo unless Torah scholars are in their midst, teaching, disseminating Torah and inspiring people to follow the standard they exemplify. The tribe of Menashe included such people. Only after they consented to move east did Moshe agree to let Bnei Gad and Bnei Reuven remain. By doing so, Moshe meant to set a precedent for all future generations, asserting that a community has viability only if it also has dedicated Torah scholars among its active members.

In Pirkei Avos 6:9 the Mishnah addresses the issue of living in a Torah environment, presenting the correct attitude one must manifest towards this endeavor: Rabbi Yosi ben Kisma said, “I was once walking on the road when a man met me and greeted me. I returned his greeting. He said to me, ‘Rabbi, from what place are you?’ I told him, ‘From a great city of scholars and teaching scribes am I.’ He said to me, ‘Rabbi, would you be willing to live with us in our place? I would then give you a million dinarii and precious stones and pearls.’ I answered him, ‘Were you to give me all the silver and gold and precious stones in the world, I would live nowhere but in a place of Torah.” On the surface, this simple narrative demonstrates how a talmid chacham, Torah scholar, reacted in a specific situation, indicating his overriding desire to reside only in a makom Torah, a community where the study of Torah reigns. The commentators, however, perceive that this Mishnah teaches us a number of compelling lessons.

First, let us address the actual dialogue which ensued between Rabbi Yosi and his would-be benefactor. The man offered him an opportunity to improve his situation by moving to another city. Why did Rabbi Yosi immediately respond with a negative attitude? What prompted him to think that the city in which the man lived was not a place of Torah? Abarbanel suggests the answer lies in the formulation of the stranger’s offer. When one is willing to pay an exorbitant sum of money for a commodity, it must be rare. If people are prepared to pay a million dollars for a Torah scholar, obviously the place must be bereft of Torah.

We suggest that the stranger’s attitude created a negative impression. He presented himself as a person who is used to getting what he wants – through money. He felt he could “buy” a Torah scholar. A city where the Torah scholars are “bought” and “sold” as a commodity is not a place that can be considered a makom Torah. Furthermore, a Torah scholar is not engaged simply by offering him money. Did he investigate Rabbi Yosi? Did he have him tested? The stranger’s alacrity was indicative of his attitude.

Reb Yitzchak Bunim,zl, notes the “pronoun” “I” (will give you a million…) in the stranger’s offer. A man who speaks for the community has no right to say “I,” unless he is really implying that he represents the entire community. His power and position determine who will be hired. In effect, he was doing the hiring and dispensing of the salary. A community that has a single person “in charge,” one individual who makes or controls the decisions, one person who — due to his financial standing — is obsessed with the pronoun, “I,” is not a place for a ben Torah to live.

After all, was said and done, the situation was that a man of means offering support to Rabbi Yosi in a splendid and dignified manner. Rabbi Yosi would no longer have to worry about the source of his next “dollar.” He could have immersed himself totally in the study of Torah. Is that really such a difficult proposition to accept? Furthermore, with all that money, even if the community was not Torah oriented, they would have been able to “buy” Torah. They would have had the means to bring in a kollel, build a Yeshivah and schools that would properly address the needs of their youth. What could be so bad?

Reb Yitzchak Bunim feels the answer lies in the information that the stranger omitted. He did not mention a proposal to build a Yeshivah, arrange for community study groups, a shul, a mikvah — any of the usual “staples” a Torah community needs to survive. Neither did he indicate that the people would support a school – morally or financially. He merely was prepared to offer a sizable salary/bribe to have a rabbi dwell among them, to dignify their community. He was not asking the rabbi to “do” anything – to teach, to build a Torah community. He sought a Torah “presence,” the way some people desire a nice garden. This type of offer was an opportunity for stagnation and disaster, not creativity and growth.

Last, the words of my rebbe, Horav Chaim Mordechai Katz, zl, appropriately summarize the reason for Rabbi Yosi’s refusal. “We must realize,” the Rosh Hayeshiva was wont to say, ” you cannot create a makom Torah with money alone. One must apply blood, sweat, and tears to build Torah.” Mesiras nefesh, self-sacrifice, heart’s devotion, unstinting dedication to Torah ideals and values – these are the basic ingredients required for Torah to blossom in a community. Money cannot create a Torah atmosphere. Is it any wonder that Rabbi Yosi refused the offer?

Learned from my Torah Masters

Shabbat Shalom!

Rabbi Nissim Makor

Weekly Torah Portion – Parashat Hashavua Pinchas

By: Rabbi Nissim Mordechai Makor

Parashat Hashavuah Pinchas in a nutshell:  Pinchas, Aaron’s grandson,  is rewarded for his act of zealotry in killing the Simeonite prince Zimri and the Midianite princess. G‑d grants him a covenant of peace and the priesthood.

Haftarah: Yirmiyahu 1:1-2:3

Rabbis’ messages

“May Hashem, G-d of all spirits of all flesh appoint a man over the assembly.” (Bemidbar 27:16)

After Hashem told Moshe Rabenu that he would not enter the Land, he requested that Hashem should appoint his successor.  Hashem told him it would be Yehoshua.  The Sefat Emet says that the Jews already have a reliable shepherd to lead them, Hashem Himself!  Like David Hamelech says in Tehillim, “The Lord is my shepherd” (23:1).  If so, why was Moshe requesting that Hashem should appoint a shepherd?

The Sefat Emet explains that even though in reality Hashem is always guiding us, human nature is such that there are difficult times when we feel distant from Him and abandoned.  Therefore, we have leaders to help us understand that we are never forlorn and to give us the recognition that Hashem is constantly watching over us.  The continuation of the Tehillim quoted above says, “Hashem is my shepherd, I will not lack.”  He was saying that he should not lack the emotional connection and feeling that Hashem is his shepherd.

Rabbi Yisrael Reisman tells a story of a well known Jew in Williamsburg who was diagnosed with a terrible illness with a poor prognosis.  Before he began treatment he went to every Hasidic Rebbe in Williamsburg for a blessing.  Miraculously, after only two weeks, his disease disappeared and his doctor pronounced him completely cured.  As news spread of the miracle, each group of Hasidim took credit by asserting that it was the blessing given by their respective Rebbe that healed him.  The man who was cured went to the Satmar Rebbe, Rabbi Yoel Teitelbaum, to personally inform him of his improvement and to thank him for his blessing.  He mentioned that each Hasidic group is taking credit.  The Satmar Rebbe cynically responded that the true cause of his miraculous recovery was Hashem, but sadly He won’t receive credit due to the fact that He has very few Hasidim who follow in Moshe’s and David’s footsteps in recognizing Him as their shepherd of life.

In this parashah, the total population of each tribe is recorded.  The tribe of Dan was 64,400, while the tribe of Binyamin was 45,600.  The fact that tribe of Dan was so much larger is surprising, because we know that Binyamin had ten sons while his brother, Dan, had only one son, and that one son was deaf!

The Hafess Hayim comments that we see from here that if Hashem wants a person to be successful, he will be successful even though it looks like there is no way he can do it.  This also applies to intelligence and wealth.  Even if a person seems to be less capable intellectually or financially, he should never feel that the cards are stacked against him and that he has no chance to succeed.  Just like the tribe of Dan looked like it would not flourish and yet it grew tremendously, so too nobody should give up hope because he feels he cannot succeed.

There are many stories of people who took on major projects even though it looked like there was no way they could accomplish their goals, and yet they did succeed.  When we consider embarking on a new endeavor, we need to remember that whether we succeed or not is entirely up to Hashem.  We shouldn’t just give up without even trying, but rather we should pray that Hashem helps us succeed, and then give it everything we have to accomplish what we set out to do.  If we approach things with the right attitude, we will be amazed at what we can achieve!.

The proper motive

“Zimri, the son of Salu, prince of the tribe of Shimon.” (Bemidbar 25:14)

When delineating Zimri’s ancestry, why does the Torah mention the name of his grandfather, Shimon.  Did anyone fight against immorality more than Shimon? Together with his brother, Levi, these two young men risked their lives and wiped out an entire city as a result of the licentious contamination of their sister, Dinah.  If we trace Pinhas’ pedigree to Aharon in order to demonstrate the sublimity of his actions, then conversely we should not trace Zimri’s ancestry to Shimon, since he did not reflect Shimon’s ideals.  Why should Shimon be “punished” by connecting his name to Zimri?

Rav Meir Bergman Shlita offers a profound thought which characterizes the awesome responsibility that comes with being a spiritual giant.  Shimon’s intentions, albeit noble and sublime, were counter to the wishes of his father, Ya’akob.  Ya’akob felt besmirched by his sons’ aggressive punishment of the people of Shechem.  This purging of evil, this righteous outrage directed towards a people suffused in debauchery, was carried out without deference to the opinion of the Patriarch.  No longer was this noble act as pure as it had seemed.  Because of this, Shimon was held accountable and his name was associated with the act of Zimri.  On the other hand, before Pinhas carried out his act of zealousness, he asked Moshe to render his decision.  Moshe told him to take the initiative and do what must be done.  Shimon and Levi’s rejection of Ya’akob’s opinion indicates a tinge of disrespect which taints their actions.

It is frightening how a small deviation can later manifest itself in a great sin.  How careful we should be in our every undertaking in scrutinizing our motives and intentions.  Even the most sublime endeavor, if motivated by the slightest indiscretion, can be totally transformed – and its legitimacy compromised. (Peninim  on the Torah)

Sanctifying His name

The sons of Reuven, of Hanoch, the family of Hanochi.” (Bemidbar 26:5)

Rashi cites Hazal who state that Hashem added two letters of His Name to each Jewish family name.  He added the letter heh as a prefix, and the letter yud as a suffix.  These letters form a Name of Hashem which attests to the purity of Klal Yisrael.  What does it mean to have Hashem’s Name attached to ours?  What responsibilities are evoked as a result of having the Name of the Almighty integrated with ours?

In the Amidah which is recited on Yom Tov, we say, “You have chosen us.”  At the end of the tefillah, we sum up our pride in and gratitude to Hashem for His beneficence towards us with the words, “and proclaimed Your great and Holy Name upon us.”  This phrase, suggest Rav Chaim Friedlander z”l, is the summit pf praise offered to Hashem.  We understand our awesome responsibility to be always cognizant of Hashem’s Name upon us.  Everywhere we go, every action we do, every endeavor we are involved in, must reflect Kiddush Hashem, sanctification of Hashem’s Name.  If we serve Hashem in the correct manner, if we are meticulous that every aspect of misvah observance be leshem Shamayim, for the sake of Hashem, then we fulfill our G-d-given mandate.

In the end of the Amidah, we entreat Hashem with the words, “act for the sake of Your Name.”  During periods of trial and travail, we ask Hashem to liberate us from ahrm, so that His Name not be profaned by/amongst the gentile world.  We concede that we are not worthy of this deliverance.  Since, however, Hashem has “attached” His Name to ours, it “behooves” Him to save us for the sake of His Name.

The Maharal adds that as Hashem’s Name is eternal, so, too, is Klal Yisrael assured of an everlasting relationship with the Almighty – despite the fact that we are not always worthy of it.  The concept of our everlasting bond with the Almighty should engender within us a heightened sense of courage, while simultaneously imbuing us with the enormous responsibility incurred with this distinction. (Peninim on the Torah)

Repeat after me

Repetition can be boring.  It can even make people lose their initial enthusiasm for an activity or a novel idea.  Yet the Torah commands us to mention the Exodus from Egypt not merely daily, but twice daily, once in the daytime and again at night.  This repetition may seem, from our perspective, counterproductive.

The Hafess Hayim, however, compares this commandment to a doctor’s prescription that must be taken twice daily.  The medication will not be effective if the repetitive schedule is not followed.  Hashem understands the fleeting nature of spiritual concepts in the cluttered minds of worldly humans.  To ensure the effectiveness of His spiritual prescription, repetition on a regular schedule is the only technique that will yield implantation of these intangible principles in a person’s being.

In his philosophical work, Kohelet, Shelomo Hamelech clearly states, “Havel havalim hakol havel – Vanity, vanity, all is worthless vanity!” (Kohelet 1:2).  This clear statement of principle, we might think, would set us straight.  But the wisest of all men felt it necessary to expand on his statement, and the balance of his great work is a detailed description of all the vanities of this world.  For emphasis, Shelomo Hamelech completes each item that he mentions with the very repetitious postscript, “This, too, is vanity.”  From here we learn that repetition of spiritual concepts is beneficial for overcoming our animal natures.

Even while rushing though our busy schedules, we often hear words of wisdom: “Greet others with a pleasant countenance.”  “Love your neighbor as yourself.”  “Do not bear a grudge.”  Catch these thoughts and repeat them throughout the day.  This simple technique will drive valuable concepts deep into your psyche to yield years of benefit.  (One Minute with Yourself – Rabbi Raymond Beyda)

Wings of prayer

“Each dandelion seed is attached to a tiny parachute and a cluster of such parachutes form a spherical head at the top of the plant. They are picked up by the wind when the seeds are ripe and then carried for great distances, with each parachute carrying its tiny seed passenger.”

The seeds of a dandelion can be compared to prayer. Each prayer develops wings that travels great distances towards Hashem. We must trust that Hashem knows when and how to answer them. (By Norman D. Levy; Based on Rabbi Miller’s, Duties of the mind.)

A quick tip to boost the power of your prayer. Hazal tell us (Masechet Baba Kama Daf 92A) that Hashem loves the tefilot of one Jew for another so much that anyone who prays on behalf of a fellow Jew with similar needs will have his prayer answered first.

Weekly Torah Portion – Parshat Hashavua – Chukat

By: Rabbi Nissim Mordechai Makor

This is the statute of the Torah…and they shall take to you a perfectly red cow. (19:20)
The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukkim, whereby one observes all commandments simply because they constitute an expression of Hashem’s will.

The Piaseczner Rebbe, zl, follows in the path of the Sefas Emes in his tendency to minimize the distinction between mishpatim and chukim. He contends that the notion of mishpatim is based upon the existence of an autonomous human intellect, which is capable of moral reasoning. The Rebbe writes at a time when the Nazi atrocities against the Jews in particular, and humanity in general, were raising the question the legitimacy of relying on intellectual cognition. One’s intellect is bound by his essential character. In other words, an individual’s understanding is a function of his essential personality. This is true especially with respect to such prohibitions as robbery and murder, which have always been considered to be rational mitzvos. In the category of mishpatim, we see that certain nations have rendered rationales permitting — and even advocating — murder and plunder of those whom they consider to be lesser beings.

One’s approach to mitzvos should be based upon pure faith. The Jew’s faith comes from the spirit of holiness within him. His faith grants him access to reach higher than what he could grasp through his mind. When one experiences the pressure of pain and anguish, the multitude of sufferings can cause his faith to waver – if he is not strong. The function of a Jew is to abrogate his autonomous critical rationality with a total surrender of his being, thereby enabling him to withstand the questions to his faith which emanate from his suffering.

The Piaseczner Rebbe emphasized this idea in a homily delivered on Shabbos Parashas Parah 1942, when the chapter of the Parah Adumah was read. Rashi explains the word chukah to be the result of our response to the Satan and the nations of the world who taunt us, asking, “What is this command? What is the reason?” Hashem responds, “It is My decree; emanating from Me; you have no right to question it!” The Rebbe posits that the purification effected by the Red Cow, and the prohibition against questioning the reason for the commandment, are not two independent matters. Rather, the prohibition of questioning is in itself a component of the purification.

At the end of the Talmud Yoma 85b, Rabbi Akiva posits “Just as a mikveh,purifies the unclean, so does Hashem purify Klal Yisrael.” A mikveh effects purification only as long as one’s entire body is immersed in it. If even one tiny limb remains outside, the purification is not valid. Likewise, we must subject ourselves totally to Hashem, entering into His domain with our entire beings. Whoever views himself as a distinct being, with his own mind and thought processes, remains outside of Hashem. We must abrogate ourselves, acknowledging that we are naught and our minds are naught. Hashem and His holiness are everything. However He conducts the affairs of the world and whatever He commands is good and we have no right to question.

This is why the term chukah is applied to the Parah Adumah, implying that here, too, one may not question. Rather, we are to believe that since Hashem made things happen in this manner, then this is the way it is supposed to be. In this way, the Red Cow purifies, since we enter with our whole being, without question, surrendering ourselves to Him. The paradoxical nature of the chukim, commandments and the abstruse nature of Hashem’s actions in the world are profoundly related: both require a surrender of autonomous reason and an absolute and total submission to the Divine will. Accepting chukim is tantamount to submerging one’s mind in the purifying waters of the Divine being.

Because you did not believe in Me to sanctify Me in the eyes of the Bnei Yisrael. (20:12)

Rashi explains that Hashem’s complaint against them stemmed from the fact that had they spoken to the rock it would have brought forth water, Hashem’s Name would have been sanctified. Klal Yisrael would have said, “Now, if this rock, which neither speaks nor hears and does not need subsistence, fulfills the word of Hashem, how much more so should we fulfill His word.” While this may be true, the words expressed in the Torah in criticizing them, “because you did not believe in Me,” are, at best, enigmatic. Moshe Rabbeinu was the greatest believer. Aharon accepted Hashem’s Divine decree against his sons with utmost faith. To say that they did not believe is a rather strong condemnation. Furthermore, how does speaking to the rock instead of hitting it, constitute a greater source of Kiddush Hashem, the sanctification of Hashem’s Name? In any event, they both defy the laws of nature. What more is there to consider?

Horav Zaidel Epstein, Shlita, offers a profound exegesis, distinguishing between the two. Speaking to the rock, thus causing water to emerge from the rock, is considered a ratzon, a willing act, while causing water to run as a result of hitting the rock is an act of hechrech, compulsion, force. Both acts teach the importance of listening to the dvar Hashem, word of G-d. If we derive only that one must listen to Hashem when he is compelled, under duress, the lesson is not as compelling as learning the importance of listening to Hashem willingly. Failure to teach the complete lesson is reason enough to prevent Moshe from entering Eretz Yisrael.

We see from here the depth of din, justice, which Hashem is demanding of the righteous. For any other person, hitting the rock in order to cause water to run constitutes a sanctification of Hashem’s Name. For Moshe, it could have been a greater, more penetrating lesson – and it was not. It is a chillul Hashem for which he must answer.

Moreover, we learn from this incident that a person is judged commensurate with his abilities. Even if a person has done much, if he could have done more – or better – then what he has done is not enough. Imagine, says Horav Epstein, two great Roshei Yeshiva, Torah disseminators of the highest degree, who have each successfully prepared a generation of students in Torah scholarship. If one has been granted greater talent and superior abilities to the other, however, it is quite possible that he will be taken to task for not doing more. Success is measured by what one has accomplished relative to what he could have achieved.

And the Egyptians did evil to us and to our Forefathers. (20:15)

Rashi says that from here we see that the Avos, Patriarchs, feel pain in the grave when Klal Yisrael is punished. Rashi adds the word “b’kever,” in the grave, which is enigmatic. The neshamah, soul, of the departed is not really in the grave. Its place is in the Heavens. Why does Rashi seem to emphasize the pain sustained by the souls in the grave? In his commentary, Eish Kodesh, the Piaseczner Rebbe, zl, posits that Rashi focuses on the souls in the grave by design. He is teaching us that the Avos, whose bodies lie in the ground, are pained by the anguish that their progeny are experiencing. These neshamos understand that the exalted spiritual plateau which they achieved was only a result of their physical dimension, their corporeal bodies which existed in this world. The Rebbe adds that while these neshamos study Torah in the Mesivta d’Rekia, Heavenly Academy, their lips in the ground are simultaneously uttering words of Torah. It is the fulfillment of mitzvos in this world that catalyzes the soul’s holiness in Olam Habah, Eternal world. Consequently, their bodies in the ground feel pain when the living feel pain.

This is the reason that it is beneficial for the soul of the departed that – in addition to the recitation of Kaddish and the study of Mishnayos – one should remember the neshamos during the times that he is actually engaged in mitzvah performance and Torah study. Furthermore, the Rebbe explains that this means not just remembering them, but binding ourselves to them, soul to soul, in order to study Torah or perform a mitzvah together. When we connect with them, they become invested with a body in this olam hoassiyah, world of action. That Torah study or mitzvah performance grants them the opportunity for increased and intensified sanctity.

The souls of the departed yearn to be with the living, yearn to do mitzvos with the living, yearn to participate in the physical act of mitzvah performance. Not only can the living commune with the departed, they can actually give them the most precious gift of all: the opportunity to once again be invested in the concrete act of mitzvah performance. With these words the Rebbe, who was the spiritual leader and inspiration of the Warsaw Ghetto, attempted to console his bereaved chassidim. He wanted to share the idea that they could commune with the spirits of their departed loved ones, bestowing upon them the gift of physical-being in mitzvah performance.

In a drashah, lecture, on Rosh Chodesh Nissan in 1942 the Rebbe said, “Our departed ancestors are pained by our physical pain. Do not think that since they are tzaddikim, pious and righteous – especially now that they have departed this physical realm – do not think that they are above any contact with the physical. While, indeed, they are in Heaven above, they are acutely aware that it was by means of their physical bodies that they were able to achieve their level of sublime attainment. While it is true that their souls are studying Torah in Gan Eden in the Yeshiva Shel Maalah, Heavenly Academy, it is also true that their lips whisper words of Torah in the grave, catalyzed by the Torah study of Jews who are alive and well in this corporeal world.”

It is not enough to say that our souls will be saved, our spirits will live on in Heaven. Our bodies also have an element of holiness, and therefore, our corporeal existence demands salvation. This enlightening idea lends an entirely new perspective to our relationship with those who have passed on. It also places upon us an awesome responsibility with respect to the way we act in our mitzvah performance.

About this the poets would say: “come to cheshbon” (21:27)

Chazal define this pasuk homiletically, saying, “Come let the rulers who are in control of their evil-inclination make a cheshbon, reckoning, of their spiritual activity. Let us keep in mind the benefit of a mitzvah as compared to the loss incurred by a sin.” Horav Yehoshua Heshel, zl, m’Aftah said in reference to himself, “When I was young, I thought I could rule over my province, my city – but I was not successful. I attempted then to govern over my immediate family – also, to not avail. Afterwards, I made up my mind to control myself, to rule over my life. As I started to succeed in this endeavor, I came to realize that it is only he who rules over himself that can succeed in governing and directing the lives of others.”

One must make a cheshbon ha’nefesh, to have spiritual accountability towards himself. While many attempt to do this, they often fail because, in their weakness, they lie to themselves, as illustrated by the following story. When he was a young man, the Kotzker Rebbe, zl, went by foot to visit his rebbe, Horav Simcha Bunim, zl, m’Peshischa. Along the way, he came upon an old friend of his youth who, regrettably, had left the fold and become an apostate. His friend invited the Kotzker to join him in his impressive carriage. The Rebbe accepted, and they continued together along the way. Suddenly, the Kotzker turned to his friend and asked, “Where is your olam hazeh, the benefits of this world?” His friend smiled and said, “Reb Mendel, olam hazeh! I have so much: fields, horses, homes; my material wealth is extensive. Indeed, I live like the czar.” The Kotzker looked at his friend with penetrating eyes and said, “You are mistaken. This is your olam habah! I am asking you about your olam hazeh.”

The Rebbe’s words pierced through the years of indifference and ambiguity. The message was driven home. For some of us, life may present itself as a wonderful material experience. We have to realize that when we enjoy what we perceive as olam hazeh, which many of us feel we are entitled to enjoy, in reality, we are trading our place in Olam Habah, the eternal world of truth, for a box seat in this ephemeral world. All of this is the result of a lack of self-accounting.

Yet, we must be aware that this world is here for a purpose: in order to gain access to Olam Habah. To gain entry to the spiritual paradise that awaits us all, one must prepare himself in this world, as noted from the following exchange. It was a dark and cold wintry night, the only light was from the snow that was falling with intensity. A Jewish businessman, regrettably an unsuccessful one, was trudging along from one town to the other in his attempt to make the few kopeks that would sustain his family. He entered the town of Koznitz, seeking a place to rest his weary body. The town was fast asleep. No lights were on except in one home, where a candle was always burning late into the night so that its inhabitant, the Koznitzer Maggid, zl, could learn into the wee hours of the morning.

The weary traveler, a Koznitzer chassid, quietly knocked on his Rebbe’s door. When the Rebbe came to answer the door he hardly recognized his chassid, as he was covered with snow from head to toe. After he came into the house and the snow covering him had melted, the Rebbe recognized his chassid, who now began to bemoan his fate. “Rebbe, I have no olam hazeh; I have no life. I move from place to place in search of a livelihood. I am preoccupied with nothing, pursued and hounded by creditors, with no way of paying what I owe. I borrow from one to pay another. This is no life. At least, if I knew that I would merit Olam Habah.”

The Maggid looked at his broken-hearted chassid and said, “If the olam hazeh, for which you say you work so hard eludes you, how can you expect to gain a foothold in Olam Habah, if you exert no effort to gain access to it?”

Some individuals do reckon the mitzvah performed in their lives. They calculate the value of mitzvah performance and conjure up entire cheshbonos, accountings, of their future accomplishments and their spiritual worth, but neglect to go beyond the calculations. The Tzanzer Rav, zl, was wont to tell the following story to illustrate this common failing. A certain woman had a vivid imagination. Once, she had an egg in her hand and reckoned its incredible long-term value to her. From this one egg, she would have a chick which would become a hen that would lay another twenty eggs. Each egg would produce another hen. The twenty hens would lay four hundred eggs which would result in four hundred hens. These hens would produce eight thousand eggs/hens. Indeed, with this single egg she had the potential, over time, to become very wealthy.

As she continued with her high level calculations, suddenly something occurred that shattered her dreams of wealth: the egg fell from her hand and broke. Nothing was left for her but her calculations, which were now worthless.

This is the story of life: we make grandiose plans; we make cheshbonos; we talk about the many spiritual endeavors we will undertake to perform, the people we want to help and it all ends up as talk. Regrettably, by the time we decide to act, life has passed by, and the egg has broken.

As taught by Rabbi A. Leib Scheinbaum