Parshat Toldot

Parshat Toldot

In this week’s parsha we are told of the barrenness of Rivka and Yitzchak, and their praying to HaShem to conceive.

The passuk says, “Yitzchak entreated HaShem opposite his wife.” Rashi explains that Yitzchak and Rivka would stand in opposite corners of the room and pray. Yitzchak would pray on her behalf and she would pray for herself as well. Directly after this, in the same passuk, the Torah tells us, “And HaShem allowed Himself to be entreated by Yitzchak, and his wife Rivka conceived.” Their prayers were answered.

When reading the passuk, it seems that HaShem answered them very swiftly; from the very fact the Torah puts both the prayer and its answer in one passuk, we can see the direct and immediate correlation between the two. We see clearly from here that prayer was the key to salvation.

The Gemara in Yevamot (64a) asks a very famous and hard-hitting question: This was not the first time or the last time one of our matriarchs was stricken with barrenness. Why did HaShem allow our patriarchs and matriarchs to have children only after many years of heartfelt teffilot? The Gemara gives its answer which has become famous to many: “For HaShem desires the prayers of Tzaddikim.”

This answer is deep and contains within it many concepts which many have expounded upon. However when we look at the original source, the Medrash Tanchuma, we are faced with a tremendous peculiarity. The Medrash asks the same question as the Gemara but adds a new dimension to the answer. Speaking from Hashem’s perspective, it tells us that HaShem made a reckoning saying, “They [the Avot and Imahot] have money, they are beautiful, they are respected, if I give them children they will never pray to me for anything” and the Medrash concludes, “We see from here that HaShem desires the prayers of Tzaddikim.”

This Medrash is startling, to say the least. We are talking about the Avot whose lives were completely focused on the enhancement of G-d’s glory in this world, the very people who created the concept of daily prayer. Can it be that would not pray to HaShem? How can we understand that HaShem could entertain the possibility that the Avot would not pray to Him?

From here we can truly gain a deeper understanding of teffilah. Teffilah is not only a compilation of praise to HaShem, it is a time for us to connect and recognize The Power which runs our universe and nourishes our souls. However, that recognition and connection can only come from a place of total self abdication. Only when we realize that we are so dependent upon His grace for everything we have in life can we really connect to Him. But how can one truly feel this way if he lacks absolutely nothing? When we lack something tremendously important and we recognize that only HaShem can give it to us, we are more able to pray with a realization of our reliance upon Him and to forge a real bond with Him. This is the prayer which HaShem desires.

Of course the Avot would have prayed to HaShem even if they had children, but perhaps their prayer would have been lacking this deeper awareness – the awareness of the minuteness of man before G-d and his dependence on HaShem for his every need. It would not have been a teffilah which one casts all of his burdens, hopes, and dreams onto HaShem, and allows His providence to control his life. Teffilah L’Ani – the teffillah of a pauper, of one who is lacking, is not the same as the teffilah as one who has everything. Because HaShem love the Avot so much, He desires that they pray this deeper teffillah, for He desires the ultimate relationship that it will create.

May we merit having a true connection with HaShem in times of good and bad, and may we all be able to recognize that whatever we lack in life is a symbol of G-d’s love and His desire for a deeper relationship with us.

Shabbat Shalom

Naftali Kassorla

Parshat Chayei Sara

In this week's parsha the Torah tells us of the matching and marriage between Yitzchak and Rivka. The Torah explains at great lengths the journey which Eliezer who was the servant of Avraham took to find a wife for Yitzchak, and the miracles that were done for him.

After Eliezer is successful in finding the fitting bride for his master, he brings Rivka to the Negev where Yitzchak is staying in order for them to meet.

This meeting is a tremendous moment in our history; this meeting is a major step in the culmination of HaShem's promise to Avraham to make his offspring a great nation.

The Torah tells us in great detail of this meeting "And Rivka raised her eyes and she saw Yitzchak; and she inclined while upon the camel. And she said to the slave, 'Who is that man walking in the field toward us?' And the slave said, 'He is my master.' She then took the veil and she covered herself" The Torah interestingly goes out of its way to tell us that Rivka took her veil and covered herself. Why? What does this little detail serve for us? We know that there is not one extra word in the Torah. What is HaShem trying to tell us?

Perhaps we can learn a tremendous lesson in behavior. Naturally when people become closer the standards of modesty and decorum fall. The society around us thinks the more secrets and one tells his friend or spouse, the closer they are. Therapists aware of this fact actually refuse to give over personal details of there own life to there patients lest the patient develop unhealthy feelings for them. However the Torah perspective is different, the closer one gets the level of decorum and respect demanded rises. It's very possible it is for this reason the torah commands us to respect our parents, in order to directly forestall this natural tendency. With our teachers as well this maxim is true, for the laws of respecting ones teacher and the closeness of that relationship are inherently connected. Here as well the Torah is telling us through adding that Rivka in seeing Yitzchak covered herself, that one must carry themselves with a higher level of modesty, even around those to whom they are the closest. Closeness is not defined in how many secrets one knows about the other.

We see this point brought out in the Gemara in Nedarim (21b) the Gemara tells us of a woman named Ema Shalom who had exceedingly beautiful children. When asked why she merited having such beautiful children, she answered that her husband was extremely modest during marital relations. We see that even during the most intimate time between a husband and wife, the concept of modesty must be upheld. Modesty is the foundation of a Jewish home; the wife is the spiritual conduit to bring holiness into the home. If the wife isn’t conducting herself in a modest way then the house isn’t built on a spiritual base. This is what the Torah was teaching us by adding a seemingly superfluous detail. May we all grow in perfection of our behavior and service to HaShe

Shabbat Shalom

Parshat Vayera

Parshat Vayera

In this parsha we read about the episode of Akeidat Yitzchak. HaShem commands Avraham to "Please take your son, your only son, whom you love-Yitzchak- go to the land of Moriah, and bring him up there as an offering upon one of the mountains which I shall tell you".

At first glance this commandment is mind boggling. Did HaShem not promise that through Yitzchak, He would make Avraham into a great nation? Just earlier in the parsha, when Sarah pressures Avraham to send away Hagar and Yishmael, HaShem commands Avraham to listen to Sarah "since through Yitzchak will offspring be considered yours." The Gemara in Nedarim (31a) learns from that passuk that no one else other than the offspring of Yitzchak is considered the offspring of Avraham (meaning that Yishmael and Esav are excluded). The only possible link to Avraham is through Yitzchak. And now, HaShem is asking for his son as a human offering? Avraham was an extremely intelligent person, for he came to the knowledge of G-d on his own, so then how could Avraham not pick up on this blatant contradiction?

Even more puzzling is when we take into account that Avraham fought his entire life against Idol worship and human sacrifice. How could Avraham possibly serve up his own son as a human offering? Everyone he taught would be so disgusted by the hypocrisy that surely they would reject his past or future teachings. It would undo all the progress that he had made so far to spread monotheism. How could it be the will of HaShem to plunge the world back in the darkness of polytheism, turning it farther away from the original belief in one G-d?

Perhaps from the Midrash we can begin to understand. The Midrash explains that while Avraham was on his way to Moriah, the Satan wanted to stop him from fulfilling the will of HaShem; he put a river to stop Avraham from reaching his destination. Nevertheless, Avraham was intent on crossing and he succeeded. The Satan, seeing that he couldn't stop Avraham, tells him that in the end, HaShem won't let Avraham go through with it, thus telling him that there is no test at all. The Alter of Novardohk explains the approach of the Satan: the Yetzer Harah comes in two ways. One way is to stop a person from doing the mitzvah, and when that fails, he tries to steal the pure intention of the mitzvah. For example, for a person who gives tzedaka freely, the Yetzer Harah knows that if he tried to get him not to give at all, it won’t work; this person has worked so hard on generosity. Rather the Yetzer Harah tells him, “Give...but give so people will think you're righteous!” Here too, the Satan couldn't stop Avraham, but he could at least take away the pure intent. He hoped to have Avraham believe that he would never actually need to sacrifice yistchak, and thereby remove Avraham’s lofty motives in going to do the mitzvah. But Avraham could not be swayed – and he continued on to do the Will of G-d.

According to this explanation, perhaps we can say that the test for Avraham was not to offer his son – he was ready to do that. Rather, the challenge was to go and do the mitzvah with a completely pure heart, without any of his own logic and calculations getting in the way. We know that Avraham was an intelligent, thinking person, for he came to belief in G-d on his own accord. And yet, at the moment of trial, he was able to disregard logic in the face of G-d’s request. Avraham could have asked how any of this made sense, how Hashem could want such a thing, how this could possibly benefit society or result in the emergence of a nation from his offspring. He could have gone according to the arguments of the Satan, telling him that the act would never follow through. But instead, he kept his own thoughts out of the picture and focused only on doing what G-d said.

We see a proof to this idea, in that when HaShem stopped Avraham from offering Yitzchak, He said, "Do not do anything to him for nowI know that you are G-d fearing". The question is why now? Could it be that HaShem, chas ve shalom, had doubts about Avraham's fear of Him? However, according to our explanation above, we can say that HaShem now saw that Avraham's fear of Him was a fear of pure intentions, seeing that despite the social repercussions and the questions of logic, Avraham did not allow any of those doubts in to affect his purity of service. This was the test of Avraham, and it is our test as well. We often put our own calculations on par with what Hashem asks of us, when what we really need to do is bend our will to His. May we learn from Avraham and have the strength to do so.

Shabbat Shalom.

Naftoli Kassorla

Parshat Noach

Parshat Noach

In this week's parsha the Torah tells us of the destruction of the world due to the wickedness of man, and its reconstruction through Noach and his offspring. As HaShem tells us at the end of last week's parsha that the situation in the world got so bad that "every product of the thoughts of his heart was but evil always" meaning that EVERYTHING that civilization at that time had accomplished was really done with the intention of evil. This is very scary and it shows us just how low a civilization can go. As history has shown, there have been some very advanced cultures which have done the most unspeakable evils. For example, the German culture of the Holocaust which at the time was the most educated and cultured society, yet they killed 6 million Jews coldly, so much so that Hitler Yemach Shemo was (as rumor has it) a vegetarian himself! Or the Greek and Roman cultures which gave the world philosophy and the basics of science was also steeped in pedophilia and murderous games in the coliseum.

HaShem chooses to destroy man rather than allow this type of civilization continue, yet at the very end of Bereishit it says "But Noach found grace in the eyes of HaShem" thus

Obviously this grace that HaShem found in Noach was great, so much so that it was the saving factor in the creation of man. We owe our entire existence to this merit. So the question begs, what was this merit that Noach had?

Perhaps one from Rashi in our parsha. The parsha begins in a interesting way, it first states "These are the offspring of Noach-" seemingly the logical continuation would be for the Torah to list off the children of Noach yet the torah begins to list off the praises of Noach "Noach was a righteous man, perfect in his generation; Noach walked with G-d" only afterwards does the Torah list his children. Rashi brings the Medrash to explain this profundity in the pesukim. The Medrash in its second explanation says this is coming "to teach you that the main offspring i.e. creations, of the righteous are good deeds" meaning that the essence of Noach was that everything he created was in order to preform good deeds. This trait of Noach was completely opposite from the world around him! Noach looked at every opportunity for development as a way to perform a kindness, as a way to make the world a better place. Noach looked at the creation of the gun not as a way to rule over and intimidate others; rather he looked at it as a deterrent from evil. This trait which HaShem saw in Noach is the foundation to a civilization which strives to advance and accomplish for the betterment of the world.

This is a tremendous lesson for our generation where many new innovations are taking place everyday. This obligates us to ask, what were the intentions of the inventor? Was it to make loads of money, even though he's destroying the minds of the youth? Or was it to make the world a safer and better place, and if not why am I buying it? Each one of us should to practice this trait in every action which we do. To ask ourselves if our actions are causing harm to others, or if we are making the relationships around us better.

May we be zoche to practice this trait and be like Noach who "walked with G-d"

Shabbat Shalom

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Naftali Kassorla

Parshat Shoftim

Parshat Shoftim

In this week's parsha Moshe delineates further to Klal Yisrael the laws and the path they should follow for the future. Among that which he teaches the nation is the concept of prophecy.

Moshe relates, "A prophet from your midst...shall HaShem, your G-d, establish for you...According to all you asked of HaShem, your G-d, in Horeb (Har Sinai) on the day of the congregation, saying 'I can no longer hear the voice of HaShem, my G-d, and this great fire I can no longer see, so that I should not die.'" Moshe tells the nation that the reason they will receive prophets to guide them, is that they asked Moshe to tell them the laws when receiving the Torah, as opposed to HaShem telling them Himself, for they could not endure HaShem's greatness.

The simple reading of the verse seems to indicate that the giving of prophets is a reward for us asking for a prophet at Kabalat Hatorah. Yet it also it seems that when the nation asked for Moshe to speak instead of HaShem, it was phrased as a complaint: "that I should not die." Why are we being rewarded for what appears to be a complaint?

From here we can learn a tremendous lesson. Perhaps the nation was not complaining, rather it was making a statement of self-realization. Klal Yisrael came to the important understanding that all human beings have limitations, that they cannot fathom the overpowering greatness of HaShem, that in comparison to Him we are miniscule. This realization is directly opposed to the nature of human beings; we all tend to 'bite off more than we can chew" and assume that we are flawless. However, when we each individually come to a humble perspective, we see that it can open up for us possibilities we never had before. It is no coincidence that such a breakthrough came specifically at the time of our nation's greatest spiritual peak, and that it merited them a reward of a new level of connection with Hashem.

According to this explanation we can now fully understand Moshe's mentioning of the statement at Kabbalat Hatorah as the reason for the receiving of prophets. A prophet is a spiritual guide for the nation. He is someone who is able to discern the particular needs of the people and to tell them how to act accordingly. However this guidance can only be given to those who realize that they don't have all the answers themselves. Therefore, in order for the people to fully receive that guidance, they must come to this realization of human limitations. Moshe, in his reference to this episode, imparts to us this important lesson.

This lesson is fitting for the month of Elul and the upcoming days Rosh HaShana and Yom Kippur. This month is m'sugalfor Cheshbon Hanefesh and thoughts of repentance. When we become aware of our shortcomings, let us not feel discouraged, but rather motivated by the fact that this recognition is what will ultimately bring us closest to Hashem.

Shabbat Shalom

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Naftali Kassorla

Parshat Shoftim

Parshat Devarim

This week’s parsha marks the beginning of the preparation for the nation to go into the land of Israel. With the people about to enter, Moshe Rabbeinu stands before them, leading them for the last time. Through veiled and even explicit references to past infractions, Moshe severely scolds the nation and prepares them for their journey ahead.

In his speech, Moshe alludes to the sin of the Meraglim. Within this allusion, he also mentions his fate from the episode of Mei Meriva – the Waters of Strife – where Moshe, instead of speaking to the rock to bring forth water, chose to hit the rock. Moshe was penalized very sternly for this, and was prohibited from entering the land of Israel.

Yet we see something very peculiar at first glance: Moshe, when referencing his own punishment, rebukes the nation saying, “With me as well, HaShem became angry because of you.” This seems uncalled for – why would Moshe blame the nation for his own infraction? Is this the behavior fitting for a man of Moshe’s stature? To blame others for ones own mistakes? We know that Moshe Rabbeinu did not rebuke the people for his own benefit or personal anger towards them. No, if he “blamed” them, it must have been because he had a message for them. What is that message?

To answer this, we must first understand that there is a concept of cause and effect in the spiritual spheres. There is a famous saying in the name of R’ Yisrael Salanter, “When we here in Lithuania are learning and acting the way we should, there is a Jew in Germany who will decide not to smoke on Shabbat”. The effect that Torah learning has on this world cannot be measured – it can bring health and happiness as well as peace and serenity, as Chazal say, “Talmidei chachamim marbim shalom b’olam- torah scholars increase peace in this world”; this is explained in the sefer Nefesh HaChaim by Reb Chaim Volozhiner (Shaar Daled), that the world runs solely on the zchut of Talmud Torah – without the Torah the world would cease to exist. We see that spiritual actions have an incredible effect, even if we can not physically see the impact.

However, the flip side is that when we are not doing our job, it has detrimental consequences in the world. It can cause Jews to give up observance and bring pain and hate to this world. Our actions have tremendous power, and with this power come tremendous responsibility.

Perhaps Moshe was trying to relay this message of collective responsibility to the nation. By saying that his own infraction was their fault, he was teaching them that when the communal service of HaShem is low, it has an affect on the entire nation, EVEN the greatest among them.

This idea can be a source of great chizzuk to us as we approach our national day of mourning. One can think that his actions will accomplish very little, but we see from here the opposite. If each one of us takes upon ourselves to love another Jew just a little more, it will have a germinating effect on the entire nation. If we just do a little better in our daily actions and personally cry out to HaShem to rebuild the Beit Hamikdash, it can be the catalyst to overarching change in our world. A little bit goes a long way.

Shabbat Shalom

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Naftali Kassorla

Parshat Chukat

Parshat Chukat

In this week's Parsha, the well of water which accompanied the Children of Israel in the wilderness in the merit of Miriam ceases to do so after Miriam's death, leaving Klal Yisrael complaining of thirst. In response to this, Hashem commands Moshe and Aharon: "Take the staff and gather together the Assembly, you and Aharon your brother. And you shall speak to the rock before their eyes, and it shall give its waters." [Bamidbar 20:7-8]. Then, "Moshe raised his arm and struck the rock with his staff twice." [ibid 20:11].

Hashem is angered that Moshe hits the rock instead of following His specific instruction to speak to the rock. "Hashem said to Moshe and Aharon: Because you did not believe in me to sanctify me in the eyes of the Children of Israel, therefore you will not bring this congregation to the land which I have given them." [ibid 20:12]. Rashi, on this passuk, says that Hashem is saying that "had you spoken to the rock, and it would have brought forth water, I would have been sanctified before the eyes of the Assembly, and they would have said 'Just as this rock, which neither speaks nor hears and does not need sustenance nevertheless fulfills the will of Hashem, how much more so should we fulfill His word.'" [Rashi, ibid].

At first glance, this seems difficult to understand. Even when Moshe hits the rock, the rock still brings forth water. Given that the Children of Israel do not know that Hashem commanded Moshe to speak to the rock, surely, whether Moshe hits the rock or speaks to it, they see the rock produce water and deduce that if a rock obeys Hashem, how much more so should humans obey Him. What is the special significance of hitting the rock?

Perhaps we can understand this according to the following explanation: Last week, in Parshat Korach, the sin of Korach and his followers resulted from the fact they were unwilling to accept, as Chazal say, that the Shechinah spoke through Moshe, and that Moshe's instructions to the Children of Israel were really Hashem's instructions. In our parsha, the reason that Hashem wanted Moshe to speak to the rock was that He wanted the Children of Israel to understand that they are obligated to serve Hashem from an act that resulted from Moshe's speech, thus correcting the mistake of Korach and his followers. While Klal Yisrael could very well learn from Moshe's action of hitting the rock that they are obligated to listen to Hashem, they could not deduce from this that Moshe was the transmitter of the divine will in this world.

We can see from this how important it is for Klal Yisrael to have faith not only in the words of Hashem, but also in those of Moshe and our sages. Pirkei Avot begins with a statement of the authority of Moshe – "Moshe kibel Torah m'sinai" and passed it on, all the way down to the rabbis of later generations, entrusting them with that authority as well. In a world where we are rapidly losing respect for the instruction of the rabbis of long ago, as well as for our leaders today, it is vital for us to internalize this lesson.

May we all strive to heed the advice of our wise leaders and we should then merit to see the coming of Moshiach when we will hear Hashem's word directly once again.

Shabbat Shalom

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Naftali Kassorla

Parshat Korach

Parshat Korach

This week's parsha features the rebellion of Korach and his followers against Moshe. Korach's main point of contention was Moshe's appointment of Elizafan Ben Uziel as a Prince, even though, in terms of age, Korach was next in line. Korach, perceiving this to be a fabrication of the will of HaShem, gathered together two-hundred and fifty heads of the assembly to challenge Moshe's leadership.

The Medrash Tanchuma asks a deeply penetrating question regarding the motives of Korach. "Korach was a clever man; what did he see that brought him to such foolishness? His eyes misled him, for he saw a great chain of descendants emerging from him: Shmuel Hanavi, who was as important as Moshe and Aharon, as it says in Tehillim (99:6) 'Moshe and Aharon were among his priests and Shmuel was among those who invoke his name.'" Korach saw from the fact that Shmuel is mentioned in the same sentence as Moshe and Aharon, that Shmuel is just as important as them.

Korach's line of reasoning is very difficult to understand. He feels that he is justified in replacing Moshe and Aharon as leader because he saw that one of his descendants will a very important person. How does his offspring prove that he is fitting to be a leader? If Shmuel himself was leading this rebellion, then the argument would make sense: Shmuel is just as important as Moshe and Aharon, so perhaps he could be fitting to lead in their place. But what does Shmuel's greatness say about Korach's own worthiness? Furthermore, this thought process only proves the very opposite Korach's entire goal. Inherent in his line of reasoning is the assumption that Moshe and Aharon are men of spiritual greatness. Korach deduces that since Shmuel is just as important as them, Korach himself deserves to lead. But yet, he claims that Moshe and Aharon are unfitting, and that they are fabricating the will of HaShem. How can they be great enough to prove his own greatness, yet not great enough to be the rightful leaders? How can Korach make such an illogical argument?

From here we can learn a tremendous lesson what personal biases can do to a straight-thinking person. When one has a bias – a negiah – even a minutely subconscious one, he can skew reality with an absolutely newfangled interpretation, just in order for it to fit into his desired goal. Korachs main thrust to overtake Moshe and Aharon was his desire for honor. This negiahled him so far astray: he came to the ridiculous conclusion that he was fitting to be a leader, even though the progeny that would have actually been fitting for the job would not be born for generations. Additionally, it caused him to mount a rebellion against leaders which he himself inherently believed were great and holy men!

We see further proof to this idea in the very words of the Medrash. It says, "His eyes mistook him for he saw a great chain of descendant's emerging from him." Why does the Medrash use the "eyes" to connote his mistake? Why not say simply "he made a mistake"?

The pasuk in Kriat Shema says "You shall not stray after your heart and after your eyes." Here, HaShem warns us not to desire that which we see with our eyes. From this we learn that the "eyes" imply desire. Perhaps according this explanation, the Medrash is telling us that Korach's personal desire for kavod is what led him to skew and misinterpret reality.

May we merit the strength to realize and overcome our biases, and may we be able to see reality in a pure form that will allow us to fulfill the true will of HaShem.

Shabbat Shalom

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Naftali Kassorla

Parshat Shelach

Parshas Shelach

Parshat Shelach This week's Parsha contains the episode of the spies. The spies were sent to scout the land for the future conquering and settling of Israel. Rashi explains that the sending of the spies was not a commandment from Hashem, rather it was Bnei Yisrael's choice to do so; as the pasuk says: “Shelach Lecha” – “Send for you” “I am not commanding you, but if you want to, send.” As we can see from what pccurs later in the parsha, this desire of the people to send spies on their own was very harmful.


When the spies come back, all of them (aside from Yehoshua Bin Nun and Calev Ben Yefuneh) return with negative reports of the land. Among these reports is a reference to Amalek: “Amalek dwell in the south land.” Rashi brings the Midrash Tanchuma to explain their mentioning of Amalek: “Since they had already been ‘burned’ by Amalek, [i.e. previously having had a war with them] the spies mentioned it in order to strike fear in them.”

This Midrash is at first glance very troubling. Where do we see in the mentioning of Amalek that the spies had ulterior motives? Is it not logical that spies sent to scout out the land would mention that the nation’s sworn enemy is in the vicinity? Is this not a very pertinent piece of intelligence for the nation before entering the land in order to conquer it? The very fact that Klal Yisrael “got burned” and had past issues with Amalek makes it so much more important to mention this! It seems that the spies are simply fulfilling their mission to provide the necessary information to conquer the land.From here we can learn a tremendous lesson in the power of proper speech. There are times when a person needs to bring up a sensitive issue or give someone a piece of constructive criticism. In order for his message to be heard, not only must the words be weighed carefully, but so too, the tone in which he says it. While he may have the best of intentions, if he uses the wrong words, speaks in the wrong tone, or brings it up at the wrong time, his remarks will not only be ignored, they will have a very damaging effect, and he will send scuttling any chances of helping his fellow Jew. When stated incorrectly, even the most crucial information can become unhelpful and deterrent.

With this in mind, we can now begin to understand the Midrash. It could very well be that the mentioning of Amalek was in essence correct, given the circumstances. Yet, the Midrash is telling us that the spies delivered this information in a way that would instill fear in the hearts of Klal Yisrael, therefore it was considered an evil statement, and from that we can see what their underlying intentions were. There are many opinions given as to what were the true motives of the spies, and according to many, they actually had good intentions. However, even if they did not purposely want to scare Klal Yisrael, we can learn from our explanation of this Midrash that just wanting to say the right thing is not enough. We need to think carefully before we speak and make sure the way we say our words will deliver the exact message we want to relay.

The pasuk in Mishlei (3:17) tells us that the Torah is “Deracheha darchei noam v’chol nitivoteha shalom”- “Its ways are of pleasantness and its paths are peace.” Although there are times when peace and appeasement alone will not suffice, still the Torah compels us, even in those instances, to speak pleasantly in order for our message to be heard. The Gemara in Gittin (7a) also tells us that in order for our words to be heeded we must speak in a pleasant tone.

It is not always easy to make sure our message is heard; there can be many factors involved that are beyond our control. But, we can at least try to do our best to think before we speak. And because of our effort and honest intentions, hopefully Hashem will help us to say things a way that will be un-hurtful and beneficial to our family and friends.

Shabbat Shalom

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Naftali Kassorla

Parshat Bamidbar

Parshat Bamidbar

With this week’s Parsha we begin a new book in the Torah - Sefer Bamidbar. The central focus of this book is the laws and history of Mishkan (the Tabernacle) as the Jews travel through the desert. The Ramban points out that there are many interesting parallels between the description of the Mishkan and that of the revelation at Har Sinai. From this comparison we learn that the Mishkan, the Beit Hamikdash, and later the community synagogue were meant to serve as a reminder of the amazing experience the Jews had at Har Sinai. When the Torah was given, the Shechina (divine presence) came down and temporarily rested among the nation. In the Mishkan (as well as the Beit hamikdash and the shul) the Shechiah rests permanently, and we have the opportunity to re-enter the experience we had at the giving of the Torah on a daily basis.

Perhaps we can take the Ramban’s concept a little further. The beginning of the Parsha deals with the counting of the nation, yet HaShems specifically commands Moshe “but you shall not count the tribe of Levi, and you shall not take a census of them among the children of Israel.” At first glance this is very interesting – why does HaShem give the command not to count Levi? Are they not part of the nation as well? Rashi explains that it was because the tribe of Levi chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of the nation, but rather as a separate entity. We see from here that since the Levites did not sin with the golden calf, they are considered to be of a higher standing.

Immediately after this commandment, HaShem directs Moshe to entrust the tribe of Levi with the assembling, disassembling and transporting of the Mishkan. One might ask why it was that the tribe of Levi was specifically chosen. In what were they meritorious, and what connection does it have with the Mishkan?

However, according to the aforementioned Ramban and Rashi, the connection between the Levites and the work in the Mishkan is clear. As we know, the nation reached incredible heights at the revelation by Har Sinai. To have HaShem’s divine presence revealed was the most seminal moment of holiness in this world and its power echoes through the generations to this very day. According to our tradition, the nation reached the same level as Adam Harishon before the sin of the tree of knowledge, almost meriting the coming of Mashiach. Yet these hopes were dashed when the nation sinned with the golden calf, thus causing the nation to tumble from their lofty level. However one tribe remained steadfast in their devotion to Hashem; this was the tribe of Levi. This tribe, in withstanding from sinning, retained that holiness which was reached at the revelation.

Perhaps this is the reason that Levi was chosen. Since they were the only ones who did not sin at Har Sinai and therefore the only ones did not fall from their high level, it stands to reason that only they could do the service in the Mishkan, this “mini-Har Sinai.” Levi would serve as the constant bearers and reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har Sinai.

We see that in choosing Levi, Hashem is once again highlighting the connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the Shul. We may often take for granted the level of holiness that we can achieve by entering our local shuls, and the proper respect with which they are to be treated. While we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to return back to the level that was reached there, every time we enter a shul to daven or learn. If we truly take this idea to heart and behave in shul as though we are visiting the shechinah, we too can be on the level of the Levites and merit to see the return of the Beit Hamikdash where we can once again do the divine service, speedily in our days.

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Naftali Kassorla

Parshat Achrei Mot-Kedoshim

Achrei Mot-Kedoshim

In this week's Parsha HaShem tells us "You Shall Be Holy". In explaining this pasuk, Rashi says this refers to separation from arayot (forbidden relationships), that wherever we find holiness we find a separation from Arayot. The Ramban disagrees with Rashi's interpretation; rather, he says the pasuk refers to separation from even that which is permissible to someone. According to the Ramban, HaShem is teaching us how to conduct ourselves in moderation. For example, while forbidding pork and other non-kosher animals, HaShem permitted animals which have the kosher signs, through slaughter. However, one who eats even permissible food past his physical satisfaction is a "נבל ברשות התורה", Naval Birshut Hatorah, someone who behaves disgracefully without actually violating a specific torah prohibition.

With the Ramban’s interpretation, we can gain a deeper understanding of HaShem’s message with this mitzvah. The pasuk says “Speak to the entire congregation of the children of Israel, and say to them, ‘You shall be holy, for I, the Lord, your God, am holy.’” We see here that HaShem gives a reason for this aveirah but why doesn’t Hashem give this same reason for other aveirot? Later in the parsha, for example, the Torah could have said "Don’t steal for I am your G-d" but instead no such reason is given. What is the significance here?

Perhaps one could explain as follows: The human mind and power of reason alone are only powerful enough to understand the idea of separation from something when it is clearly forbidden and harmful to oneself. However, if something is permitted, separation from it does not make any sense. If we are allowed to have something, then it should follow that it is good for us all of the time. Thus, we need to be told of its potential danger to us by HaShem. Only HaShem understands the dangers of an action to the spirit, and He tells us that sometimes we must separate from even that which is permitted in order to attain spiritual heights. According to this, the pasuk can be explained: Be holy! Because I am holy and I know what holiness is!

May we merit to see the day when we can all achieve true holiness with the building of the Beit Hamikdash.

Shabbat Shalom

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Naftali Kassorla