Parshat Bamidbar - A Mini Har Sinai

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 the Mishkan as the Jews travel through the desert.

The Ramban (Shemot 25:1, 35:1) points out that there are many interesting parallels between the building 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 are meant to serve as reminders of the experience the Jews had at Har Sinai. When the Torah was given, the Shechina rested among the Nation. So too, in the Mishkan (as well as the Beit Hamikdash and the Beit Haknesset) the Shechinah resides permanently in our מקדשי מעט (Megillah 29a), and we have the opportunity to re-enter the experience we had at the giving of the Torah.

Perhaps we can carry the Ramban’s concept a bit further. The beginning of the parsha deals with the counting of the Nation, yet Hashem 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” (Bamidbar 1:49). 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 did not 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. Because the Leviim  did not sin with the golden calf, they have an elevated status.

Immediately after this commandment, Hashem directs Moshe to entrust the tribe of Levi with the assembling, disassembling, transporting and guarding of the Mishkan. One might ask why it was that specifically the tribe of Levi was 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 Leviim and the work in the Mishkan is obvious. As we know, the Nation reached incredible spiritual 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 still reverberates through the generations. According to our tradition (Avoda Zarah 22b, Yevamot 103b), the Nation reached the same level that Adam Harishon was on before the sin of the Tree of Knowledge. But this was dashed when the Nation erred with the golden calf, causing them to tumble from their lofty level. However, one tribe remained steadfast in their devotion to Hashem; this was the tribe of Levi. In withstanding from sinning, the tribe of Levi retained the holiness which was reached at the revelation.

Since the Leviim were the only ones who did not sin at Har Sinai and therefore the only ones who did not fall from this high level, it stands to reason that only they could do the service in the Mishkan, this “mini-Har Sinai”. The Leviim would serve as constant, tangible reminders of the Divine revelation that was witnessed by all of the Nation 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.

With Shavuot approaching, it is quite appropriate to ingrain in ourselves this lesson and cultivate this value. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to tap back into the level that was reached there – every time we enter a shul to daven or learn! We can take this idea to heart by behaving in shul as though we are visiting the Shechinah, and we too can merit to be on the level of the Leviim. We should be zoche to see the return of the Beit Hamikdash, where we can once again perform the Holy Service, speedily in our days. Amen.

Shabbat Shalom and Chag Sameach

Parshas Behar - Bechukotai: A Labor Of Love

This week's parsha, Bechukotai, tells us of the many blessings that G-d would bestow upon us “If you will go in my statutes and observe my commandments…” (Vayikra 26:3). Rain shall come, the fruits of the field shall be plentiful, and peace will be in the land.

We would think that such bountiful rewards refer to perfect mitzvah observance. Yet, Rashi (quoting the Torat Kohanim 26:2) says that this refers to עמלות בתורה, lit. toiling in Torah.

Further on, G-d warns us: “But if you will not listen to Me and will not perform all of these commandments…If you consider My decrees loathsome…” (Ibid. 14-15). What follows in the parsha are seven distinct punishments and thirty one verses of admonition – almost triple the amount of verses dedicated to the blessings listed previously. Why is the punishment so extreme?

Surely such a punishment is caused by a severely wicked path. Yet we find in Rashi (again quoting the Torat Kohanim): “If you will not listen to me: to be toiling in Torah.” Simply astounding! This exhaustive list of devastating and destructive consequences is due to a lack of עמלות בתורה? It would be understandable to say that this would stem from a complete breakdown in Torah observance, or a scorning of G-d, blaspheming His name. Yet we see that mere “lack of toil” is enough of a reason to bring down intense punishment upon the people? Why?

The truth is that עמלות – the effort expended in learning Torah – and not the action itself, serves as the real litmus test of attitude, of how much one values and respects Torah and mitzvot in general. And while the end-products of actual limud and observance are important, the effort applied towards them is a more accurate display of one's love and care for the entirety of the Torah; a reflection of our connection to Torah. This is our approach to Limmud HaTorah: the entire focus on the study of Torah is not result-oriented, rather it is process-oriented. This, says the Bach (Orach Chaim 47:4:1) is the reason why it is the Ashkenazic custom to say in the Birchat HaTorah: “לעסוק בדברי תורה” i.e. the business, the labor and effort of Torah study.

There are many brilliant minds, capable of studying any given sugya or topic for a short time, and are able to process the information quickly. They are even able to formulate complex ideas and theories within seconds. Yet, this ability bespeaks nothing of this person’s love of Torah, or their dedication to its ideas and message. For them, it's a passing activity. Today it's Torah, but tomorrow it could be some other topic, to this person it's just a mental exercise.

But the study of Torah is not a mental exercise, or a brain-teaser, where the goal is: how quickly and easily can you do it? It is the act of fashioning our ideas and intellect, and bringing them closer to the Mind of the Divine. Only through the prodigious effort expended in study can one rise to this level.

I once heard my Rosh Yeshiva Rav Ahron Lopiansky Shlit”a bemoan how, while Chacham Ovadia Yosef זצ״ל was world-renowned for his amazing and awe-inspiring photographic memory, too often what was glossed over was his amazing התמדה – diligence in learning. For while it was impressive he could recall so much from books and sources, people seem to forget that in order for him to recall those sources, it meant he had to dedicate hours and hours to sitting and learning them! The building-up of that massive storage of information did not come without intense dedication to their study.

It is related that people used to remark how the Rogatchover Gaon, Rav Yosef Rosen, was a world-class genius with phenomenal memory, who knew the entire Shas backwards and forwards. The Meshech Chochma, Rav Meir Simcha M’Dvinsk, upon hearing this would say: “It's not that he [the Rogatchover] has a photographic memory, it's just that when you ask him a question anywhere in Shas, because he is constantly reviewing Shas, he just recently saw the Gemara!”

The process – the effort, toil and dedication – is what matters, not the finished product. The non-toiling, while it may seem innocuous, just simply lacking effort, is in truth a reflection of our appreciation (or lack-thereof) for Torah and mitzvot in general.

This is why the verse that follows: “But if you will not listen to Me” (because we are not toiling in Torah) is “If you find my decrees loathsome – ואם בחוקותי תמאסו”. What is loathsome? Rashi tells us this refers to others who keep the Mitzvot. One who does not toil will bring about a chain-reaction that will inevitably result in him looking with disgust upon those who do commit themselves to the Torah. Why is this so? If I personally do not toil in Torah, I will loath and despise others who do??

Yes – because in truth, the lack of עמילות is a reflection of my deeper attitude. If I do not think that Torah is valuable and worthy of my effort, I will not respect those who recognize its true value. And I will need to justify my own approach by disregarding their behavior as loathsome and unacceptable.

How powerful is the toil of Torah! May we all be זוכה to learn Torah with effort and diligence, and to have this attitude pervade our observance of Mitzvot every day.

Shabbat Shalom

Parshat Emor - All in the Family

“You shall dwell in Sukkot for a seven day period; כל אזרח בישראל - every citizen in Israel shall sit in Sukkot” (Vayikra 23:42). The question is asked: seemingly בישראל is superfluous; what is it meant to include? Rashi says this is coming to include converts.

Rav Yaakov Kaminetzky זצ״ל asks: why is there a need for a limmud to tell us that a convert is included? Are converts not just like any other Jew? The need for a special limmud gives the impression that, if not for the drasha, a convert would not be obligated in the mitzvah of Sukka! Why would this be so?

Rav Yaakov explains, the reason can be found in the very next verse: “So that your generations will know that I caused the Children of Israel to dwell in Sukkot when I took them from the land of Israel.” (ibid. 43). The Sukka would stand as a reminder that G-d protected our ancestors in the Wilderness. If so, one might have thought that this applied only to those who were actually in the wilderness; but a convert, whose ancestors were not in the Midbar, may not be obligated. Thus, the need for a special drasha: even converts are included in the obligation, for they are equal to the rest of the nation.

In light of this, we can ask another question. We find in the Mishna in Bikkurim (1:4) that when the farmer brings his first fruits, he must read from the “Parshat Habikkurim.” In that parsha, the farmer gives thanks to G-d for the fruit of the Land that “He [G-d] swore to our ancestors to give us.” The Mishna disqualifies a convert from this reading. Because in fact, the convert’s ancestors were not promised the land.* Why is there no drasha here to include a Ger in the mitzvah of Kriat Parshat Habikkurim? Should this not be similar to the mitzvah of Sukka, where despite the lack of the converts’ ancestors’ presence in the midbar, they are nonetheless included? Both mitzvot are seemingly stating a fact i.e. “my ancestors were present at the time of the mitzvah,” thus excluding a convert from claiming the same thing. If so, what is distinct about the mitzvah of Sukka, that the Torah goes out of its way to include converts as well?

Perhaps the distinction lies in the ultimate message of Sukkot. The miracle of Sukkot in the desert was that G-d protected the Jewish people from all outside forces; as the prophet says the Sukkot would serve “as a shade from heat in the daytime, as a protection and refuge from storm and from rain” (Yishaya 4:6). The Jews, dwelling in utter isolation, were shielded by G-d Himself from the harsh weather and elements. But this protection was not a one-time occurrence. Rather, this care and love that He bestowed upon us exists for all times and generations. “So that your generations will know…” – what Hahem did then, and what He will continue to do for us! By remembering the miracle He did then, we can know that we can rely on His protection always.

We see a difference in the statement made by Sukkot versus that of Bikkurim. With Bikkurim, the farmer is stating a historical fact - the focus is on what actually happened. It would be incorrect for a convert to make a statement such as this, which is false. Hashem did not promise the land to his ancestors. However, by the mitzvah of Sukkot, we see from the pasuk that the emphasis is not on what happened, but on the implications it has for our emunah in Hashem’s care for us. The message of G-d’s divine protection is something that is not only timeless, but universal as well; a love that crosses all genealogies and backgrounds. Of this love, a convert is surely part of the “family.”

There are many things which can “shake” our emunah and make us feel like we are not experiencing, or not worthy of G-d’s care. It is at those times which we can find strength in connecting to the past – our own, and that of our collective history – to recall when we have seen G-d’s personal care for us. Every person in the nation, no matter his background, needs to ingrain this message in himself so that he will never lose hope or faith.

*The Yerushalmi (ibid.) disagrees with this Mishna and cites the opinion of Rabbi Yehuda that any Ger can recite the Bikkurim text, as Avraham Avinu was “the father of all the nation (Bereishit 17:5), and hence as the father of all future Geirim. Thus every Ger is included within that original oath to Avraham. The Rambam (Bikkurim 4:3) rules like the Yerushalmi.

Shabbat Shalom

Parshat Acharei Mot - Kedoshim: Not A Chance

This week's parsha begins: “Hashem spoke to Moshe after the death of Aharon's two sons, when they approached before Hashem, and they died” (Vayikra 16:1). In Aharon's merit for accepting the decree without question, G-d introduces the service in the Mishkan on Yom Kippur. “בזאת יבא אהרן” –  “With this shall Aharon enter [the holy of holies]” (ibid. 3).

Among the intricate and lengthy details of the Yom Kippur service that the Kohen Gadol must perform, there is a compelling and mysterious aspect: the שעיר המשתלח. The Kohen would set aside two he-goats, one on his left side and the other on his right. The Kohen would then stick both hands into a box and draw lots, one in each hand. On one lot was written “לה׳”. It would be attached to one of the goats (the goat on the same side as the hand that drew this lot), and the goat would be brought as a קרבן חטאת. The other lot read ״לעזאזל״ and was put on the other goat, which would be brought outside the city and pushed off a high cliff.

What is the significance of these lots? Seemingly it would be enough to set aside each one for a purpose, as with any other korban, i.e. one would be designated as a חטאת, and the other goat would be, by default, sent to Azazel. What is the purpose of labeling each goat separately, and specifically through the process of a lottery?

There is a fascinating Gemara in Sanhedrin (43b). After the miraculous destruction of Jericho, G-d placed a complete חרם (ban) on the spoils of war. In the next attempt at conquest, Yehoshua and the nation wage war against the people of Ai, but are soundly beat back, losing thirty-six men in the battle. Yehoshua is at a complete loss to why this tragedy befell the Nation. G-d comes to Yehoshua and tells him that someone in the camp has broken the חרם. Yehoshua asks G-d: “Who is it?” G-d responds “וכי דילטור אני (Am I a gossiper)?! Go, and make a גורל (a lottery).” Yehoshua draw the lot, and it falls on Achan. Confronted with the results, Achan responds: “How can you find me guilty through lots? If I were to put you [Yehoshua] and Elazar Hakohen, two of the greatest of the generation, surely the lots would fall upon one of you as well!” Deeply bothered by this, Yehoshua responds: “Do not cast aspersions upon the lots, through which the land of Israel is destined to be apportioned!” Achan finally relents and admits his sin.

What was Achan’s argument here? And what upset Yehoshua so much?

Achan’s defense was this: “If I were to put you [Yehoshua] and Elazar Hakohen surely it would fall on one of you.” The Maharsha (ibid.) explains that Achan was claiming that there is no Providential authority to the lots; rather they are subject to “chance” – a מקרה בעלמא – just a random statistical occurrence! For even if he were to put two of the most saintly people, leaders of the generation, one of them would be found “guilty”. If they were the only options, then of course, statistically it would have to fall on at least one of them. According to Achan’s reasoning, surely the lots are not a proof that he committed any wrongdoing.

Achan was attacking a basic premise in Judaism: G-d’s intimate and personal relationship with the Jewish people. Our nation exists on a wholly different plane than the rest of the of world. אין מזל לישראל, the Gemara says (Shabbat 156b). We are not governed by “chance” or statistics, rather we are tended with love, guided and cared for directly by the One Above. (While the nature of השגחה פרטית is subject to dispute, this is only regarding the individual, but in reference to the Nation as a whole there is almost a unanimous agreement among the Mefarshim that G-d is personally involved in the collective fate of the Jewish People*.) To claim or suggest that something is just by chance or happenstance, removes the unique connection that G-d has bestowed upon the Jewish people, having set us aside from among the nations of the world. Yehoshua was deeply angered at this wanton disrespect for the lottery; he understood that nothing is by chance, and nothing that happens in this world is without G-d’s personal knowledge and direction.

This is why lots are so integral to the service of Yom Kippur. They stand as symbols to the Jewish people that they are in the Hands of G-d, just as our fate and forgiveness on this holy day is decided by G-d alone. Not by chance or statistics, but rather a clear and guiding Master, and unto Him do we pray for our personal and national salvation. These lots would serve as the reminder that we are not cast into this world without Divine direction or care, and that no matter what the statistics say, there is always a chance that Hashem will do differently.

I once heard a remarkable story: A father of three was unfortunately stricken with a rare disease, an illness that carried with it a low percentage of survival. The family, obviously devastated to receive such news, met with their doctor to discuss a plan of action. The doctor, a non-Jew, led the family through what felt like a dizzying maze of options of experimental medications, risky surgeries and consultations with other doctors–experts in the field. Just as the family was about to leave, the doctor stopped the family: “One last thing I must tell you...you are Orthodox Jews, and you have a very powerful tool; you have prayer. I can't tell you how many times I've seen Jews beat the odds. It's like you people are not subject to percentages! Being an atheist, as hard as it is to admit, I've seen it too many times to ignore. Please don't forget to pray.” The family, strengthened with this “medical advice,” stormed the Heavens with their prayers. Baruch Hashem, their father went on to live for many years in full health, “beating the odds.”

This doctor had a front-row seat to this special nature of Klal Yisrael. No force or כח (power) other than G-d Himself controls our fate, and surely not statistics – a complete absence of power. This is a message we can learn from the גורלות of the Yom Kippur service, which we can carry through all year long.

Shabbat Shalom

*Regarding Achan's guilt, proven by the lotteries: why is this not considered purely a personal השגחה פרטית question, which is subject to dispute as previously mentioned. The answer to this is as follows: the lots were cast in order to discern the reason for why Klal Yisrael lost to Ai, which is ultimately a collective issue. The entire context and purpose of this story in the Gemara in Sanhedrin is that the punishment for Achan’s sin was a carrying-out of collective punishment after crossing the Jordan, the time at which Klal Yisrael became subject to “כל ישראל ערבים זה בזה” – collective responsibility.