Shelach 5779 - Leading from In Front Above

Parsha Paragraphs

Rabbi Naftali Moshe Kassorla

Shelach 5779

Leading from In Front Above

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אליהו בן שרה גיטל

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This week’s parsha contains the episode of the spies. The Meraglim were sent to scout the Land of Israel, for the future settling of the Jewish People there. Hashem comes to Moshe saying: “Send forth for yourself men, and let them spy out the Land of Canaan” (Bamidbar 13:2). Noting the interesting additional phrase לך (for you), Rashi quotes the Midrash Tanchuma which says that the idea to send out the spies was not a commandment from Hashem; rather, it was a response to the people’s request to do so.

When the spies return, all of them (aside from Yehoshua Bin Nun and Calev Ben Yefuneh) deliver negative reports of Eretz Yisrael. Thoroughly scaring Klal Yisrael, the Meraglim cast doubt in the hearts of the people about entering the Land.

The Torah recounts the entire response of Klal Yisrael:

The people wept that night. All the Children of Israel murmured against Moshe and Aharon and the entire assembly said to them, “If only that we had died in the land of Egypt, or if only that we had died in the wilderness! Why is Hashem bringing us to this land to fall by the sword? Our wives and young children will be taken captive! Is it not better for us to return to Egypt?” So they said to one another נתנה ראש ונשובה מצרימה – “Let us appoint a leader and let us return to Egypt!” (ibid. 14:1-4).

Distressed upon hearing Klal Yisrael’s emotional response, Moshe and Aharon “fell on their faces before the entire congregation of the assembly of the children of Israel” (ibid. 5).

There seem to be two parts to Klal Yisrael’s reaction to the Meraglim’s report: The Nation first responds by speaking directly to Moshe and Aharon – questioning why Hashem would bring them out to the desert to die, saying, “Is it not better for us to return to Egypt?” That is the first stage.

In the second stage, they speak amongst themselves, expressing their doubts to each other saying, “...Let us appoint a leader and let us return to Egypt!”

Now, in looking at Moshe and Aharon’s reaction, which stage were they responding to? One might expect that Moshe and Aharon would react immediately to the first stage – to the blasphemous statements uttered by the people. However, it seems clear from the verses that when falling on their faces, Moshe and Aharon did so directly after B’nei Yisrael said, נתנה ראש ונשובה מצרימה – “Let us appoint a leader and let us return to Egypt.”

Seemingly, the fact that B’nei Yisrael doubted Hashem did not immediately elicit the great distress of their leaders. Rather, only once the people expressed their desire to appoint a new leader, did Moshe and Aharon respond strongly. What was it about this second stage that so greatly shocked Moshe and Aharon – more than the outright blasphemous statements said earlier?

I would like to suggest that the initial פחד of Klal Yisrael was not only understandable, but maybe even justifiable. A feeling hysteria in regards to the terrifying reports would only be natural. This instinctive response was clearly not what triggered the distress of Moshe and Aharon.

Rather, perhaps what caused such an intense response from Moshe and Aharon was the underlying idea expressed in the People’s emotional state with the suggestion of: נתנה ראש ונשובה מצרימה – “Let us appoint a leader and return to Egypt.” The implication that one can appoint leaders for themselves to carry out the people’s bidding, and not vice versa, was a shock to Moshe and Aharon.

Judaism has a unique system of leadership which differs greatly from other forms of government. At its core, Judaism is a G-d-centered religion. This is expressed in the laws and commandments which are wholly unique in that their underlying justification and authority is ultimately established by the omniscient Hashem Who decreed them. (This is true even for those mitzvos which can be understood or even deduced logically.) They are infused with the unchanging wisdom of the Creator of the Universe; this divinity makes them applicable for all generations.

Taking this idea further, it logically follows then that our leaders and prophets would need to be “chosen” by Hashem, rather than be elected or appointed by the people. And in fact, we see throughout the Torah that all the great Prophets in our history have been “called upon” to carry out their tasks. Beginning with Noach, continuing with Avraham and Moshe, all the way down to Yirmiyahu HaNavi, all were appointed from On High to their tasks. This shows us that the true leadership of the Jewish people is directed by Hashem himself.

Therefore, this suggestion נתנה ראש ונשובה מצרימה attacked the very foundation and future guidance of Klal Yisrael, and if this suggestion were to be carried out, it would corrupt the prevailing message that Judaism espouses: Hashem is intimately and actively involved in this world and in our lives. From the laws given to us, to the leaders who guide us, all are under the auspices of Hashem’s wisdom, which far exceeds that of any human being.

The threat posed by the people’s suggestion required a vociferous response from Moshe and Aharon. The people’s fright – that could be dealt with later; minds could be cooled and fears could be allayed. But to let them act on those fears, and to allow worries to corrupt the central message of Judaism? No – that could not go unanswered; that needed to be addressed.

Though we live in times where the guiding light of prophecy has dimmed, and we often feel bereft of direction, we are still left with this lesson for all times: to seek people of high spiritual caliber to guide us, not for us to guide them.

The idea that a community can view the holy task of appointing a leader for themselves as a means to fulfill their own desires – to, in a sense, give a “hechsher” to act however they please – completely flies in the face of a Kehilla which desires to grow and be uplifted. The community doesn’t direct the leader! Rather it must be the leader who directs and steers the people.

Let us pray for the coming of Moshiach speedily in our days, with the full return of prophecy, to guide us properly on Hashem’s path for all of our days. Amen.

Shabbat Shalom

Beha’alotcha 5779 - To Stand Alone

Parsha Paragraphs

Rabbi Naftali Moshe Kassorla

Beha’alotcha 5779

To Stand Alone

The D’var Torah for this week is dedicated in honor of:

——-

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This week’s parsha features the official commandment to distinguish the Levi’im for their special, appointed task: קח את הלוים מתוך בני ישראל – Take the Levi’im from among the Children of Israel…(Bamidbar 8:5). Their job would be serve as guardians and caretakers of the Mishkan.

The Midrash Tanchuma (8) makes a fascinating statement: As a general rule, Hashem does not raise anyone to a position of authority (שררה) until He has “tested” them, and once they have passed and proved their mettle, Hashem appoints them to their position.

The Midrash then cites the Tribe of Levi as a prime example of this rule. They proved their fealty when they did not abandon the Torah in Egypt. For when the Jews were enslaved and subjugated to intense labor, the Nation scorned Torah and ברית מילה, and worshipped idols. In contrast, the Levi’im were wholly righteous and kept the Torah. The Midrash continues: ולא עוד  – But not just that – but when the rest of Klal Yisrael sinned with the Golden Calf, the Levi’im did not join in with them.

This Midrash has bothered me for several years and I would like to share my thoughts on it.

First, I find the praise of the Levi’im for not abandoning Torah and Mitzvot in Egypt to be a bit perplexing. We already know from other places (Rashi, Shemot 5:4, Midrash Rabbah 5:17) that the Levi’im were not subject to the back-breaking slavery in Egypt. It stands to reason that the rest of the Nation, who were enslaved, would have been confronted with the almost insurmountable challenge of remaining strong in their Torah observance while being subjugated to intense labor.

But the Levi’im, who didn’t have the עול שיעבוד (the yoke of slavery) upon them, what “test” did they face? Their time was not fully occupied and they would have had the wherewithal to be able to keep the Torah, without any pressure. What is this heavy praise being heaped upon them, and why their observance a “proof” of their worthiness to take on positions of authority?

Second, if I were to think of the natural proof of Shevet Levi’s faith, it would be their refusal to join in with the עגל הזהב – The Golden Calf. This was the moment which set forth for all generations that Shevet Levi is set aside as a special class, for they stood strong and answered Moshe’s call of מי לה׳ אלי. Wouldn’t that episode be more demonstrative of Levi’s excellence? Yet fascinatingly, the Midrash seems to reference this amazing feat almost as secondary, a mere addition to the first episode. Seemingly, the specific episode of the Levi’s courage to not join with the rest of the people in serving the Egel should have been given as the first, prime example of strength!

I would like to suggest that in referencing the loyalty of Shevet Levi in Egypt, the Midrash is telling us something very particular about their nature and giving us a window into the true sign of its strength.

What do we see from the fact that Levi did not abandon the mitzvot in Egypt? For weren’t they already separate and different, in that they were not enslaved? But this is precisely the point. They did not succumb to the innate human desire to conform. While everyone else had lost their sense of self, Shevet Levi did not fall into the trap of moral license, justifying joining in with “the crowd.” When the public behaves a certain way, it is very easy and comfortable to conform to the people around you. Instead they retained the essence of their character, and refused to join in with the majority. 

The mere thought of standing alone and being at odds with the rest of society is difficult. Nobody likes to be disjointed from the larger group, as the human mind has a tendency to gravitate towards “groupthink” and conformity. When we are part of a larger group, it gives us the calming feeling of self-assurance and the perception that our lives fit into place. In contrast, the pressures of being separated from the majority has been shown to push people into a dark, deep existential angst which can lead to self-destruction. Thus, for someone to stand apart, they are subjecting themselves to an arduous array of emotional repercussions. But if they emerge whole from this process – this spiritual journey – they emerge as a new being. One that is untouchable by the winds of degeneracy and the manic whims of the majority.

With this in mind, we can now understand our second question. We asked, why does the Midrash seem to almost gloss over the fact that Shevet Levi did not join in with the עגל הזהב, which seemed to be a much stronger proof of their strength?

I believe the answer is that their later refusal to join in serving the Egel was built off of the strong base of their long refusal to succumb to conformity. Throughout 210 years of slavery, this Shevet trained themselves to withstand immense pressure and the intense fear of standing alone. This, then, gave them the basis to answer Moshe’s call of מי לה׳ אלי.

This was Levi: the tribe that would be set aside to be the teachers of the Jewish people, as the verse says: יורו משפטיך ליעקב ותורתך לישראל – They [Shevet Levi] shall teach Your laws to Jacob, and Your instructions to Israel (Devarim 33:10). For though it was Hashem Who set the Levi’im aside, the Levi’im already showed in Egypt that they were capable of doing it themselves!

Standing alone, as daunting as it may be, is a true display of spiritual strength, and is a clear measure of the readiness for leadership. To be a teacher, a leader, a person of authority, one cannot be subject to the whims and persuasions of public opinion. One must be strong in his ideals and steadfast in his decisions. And just as Levi proved themselves worthy, so too we should be given the strength to stand up and show our true mettle in trying times.

Shabbat Shalom

Parshat Naso 5779: Family Matters

Parsha Paragraphs

Rabbi Naftali Moshe Kassorla

Parshat Naso 5779

Family Matters

The D’var Torah for this week is dedicated in honor of:
אשתי החשובה מינדל אסתר בת זיסל רבקה

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Among the many topics discussed in this week's parsha are the laws concerning the Sotah. I would venture to say that this has to be one of the saddest episodes in the Torah – a story of distrust between husband and wife, leading to the destruction of their שלום בית.

A woman becomes a Sotah when a man accuses his wife of inappropriate behavior with another man. She is then instructed to drink the מי מרים. In these waters are placed a parchment on which the Parshat Sotah is written, most importantly including Hashem’s Ineffable Name. By placing the scroll in the waters, Hashem’s name is erased.

We must keep in mind that erasing Hashem’s Name is a very serious aveirah. Rashi explains that the Kohen would actually send the Sotah from place to place so that she would tire out - perhaps this would cause her to confess, thus saving Hashem’s Name from being erased. The Gemara tells us the Kohen would plead with her to confess saying:

‎עשי לשמו הגדול שנכתב בקדשה, שלא ימחה על המים

Act for the sake of His Great Name written in holiness, so that it will not be erased by the water!

The question I have asked myself for years is: why must the name of Hashem be erased? Would it not have been sufficient for the Sotah to be interrogated, or perhaps to have her read the the פרשת סוטה? Is the Hand of Hashem limited? Is this the only way to test the סוטה? I think there is a deeper lesson embedded in this process and from it we can take a tremendous lesson here on the paramount importance that Hashem places on שלום בית.

As we all are painfully aware, many petty squabbles and fights begin with some innocuous issue, be it a thoughtless comment one made, to something as menial as a window being left open. Small things that – in the big picture – can be ignored or dealt with on their own merits.

Yet too often, those small issues get escalated to a point beyond repair. Instead the issue gets “globalized,” with each side pointing to the “real” deeper issue involved here. By the time the disagreement reaches that stage, the initial reason for the fight is almost totally forgotten!

What was once something that could have been dealt with or ignored, has now become a complicated web of intricate and interconnected episodes which will almost surely become impossible to untangle.

This mess began, and was perpetuated, because each side wasn’t willing to compromise for the sake of שלום; each side insisted on proving that they are right, adding fuel to the already raging fire. No one was willing to “give in.”

The story of the Sotah probably did not begin with an accusation of unfaithfulness. It may have started with some small and petty argument which escalated, with each side fighting hard to be right. Only then was distrust sowed.

By erasing His Name, Hashem is sending the sharpest mussar to both sides: שלום בית cannot exist unless one is willing to be “erased,” willing to place the goal of שלום above the “self.” Hashem is saying: “If each of you is not willing to give in for the sake of peace, then I will give in - I will erase My Name.” For it is worth being the loser for the sake of Shalom.

This exact idea is really a Gemara in Nedarim (66b). The Gemara relates a story of a husband who made a vow to forbid his wife from any benefit from him, until she fulfilled a wacky idea:

‎ההוא דאמר לה לדביתהו קונם שאי את נהנית לי עד שתטעימי תבשילך לרבי יהודה ולר"ש ר' יהודה טעים אמר ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים המאררים בספק ואני על אחת כמה וכמה 

The Gemara relates: There was a certain person who said to his wife: Benefiting from me is forbidden by a vow for you, until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, for them to see how bad of a cook she was. She brought the food to them, and Rabbi Yehuda tasted it, without concern for his own honor. He said: This is Kal Vachomer, for in order to make peace between a man and his wife, Hashem said: My name, that is written in sanctity, shall be erased out in the waters that curse in preparing the water that a Sotah would drink. This is so even in a case of where it is uncertain if this will bring peace between them, as she may or not be guilty of adultery. I, all the more so, should waive my honor in order to bring peace to this couple.

Where did Rebbe Yehuda see from the erasing of Hashem’s name that he must forgo on his own honor? (In fact, the Gemara later relates that Rebbe Shimon refused to taste the food, as it was an affront to Torah Scholars to be “shlepped in” into such a crazy episodes.) How did Rebbe Yehuda know to make this Kal Vachomer? The answer, as we said above, is because the Borei Olam himself sets the tone by telling us in no uncertain terms: One's own personal honor can never stand as an impediment to making שלום.

When I was in my second year in Netiv Aryeh, I had the זכות of assisting my Rebbe HaRav Yoel Yehoshua שליט״א in the “Ask Rav Nevenzahl” project. Alumni of the Yeshiva would send halachic questions to us, which we would then learn the sugya together and the questions involved, then we would present the shayla to Mori V'Rabi HaRav Avigdor Nevenzahl שליט״א. The question we received and presented to the Rav was whether it was proper for a husband to wake up in the middle for תיקון חצות if, by doing so, there was a possibility he would wake up his wife. Rav Nevenzahl answered that this was absolutely forbidden, and after a short pause to gather his thoughts, Rav Nevenzahl said the words that will remain with me forever: “a lack of שלום בית is a greater churban than the destruction of the בית המקדש.”

I was astounded. Think of how many times a day we pray for the restoration of the בית המקדש? We devote so much time and energy to mourning its loss. Yet, the destruction resulting from lacking שלום בית is more severe than the חורבן הבית! Incredible!

It is said about the Satmar Rav זצ״ל that whenever he would hear of an engagement, he would give a brocha in Yiddish saying: דער שידוך זאל עולה יפה זיין - translated as “they should have a beautiful marriage.” But in the Satmar Rav’s deep גאונות, he was saying much more. The word עולה in Hebrew also means value, so the Rav was also saying the marriage should be the same in value – equal – to the Gematria of יפה. The value of י-פ-ה is 95. If one takes a look in the Sefer Hachinuch, what is the 95th mitzvah (מצוה צ״ה)? The mitzvah of ועשו לי מקדש ושכנתי בתוכם! Not only was the Satmar Rav blessing for a good marriage, but he was also providing the paradigm for a happy marriage: a marriage where Hashem – not the “self” – forms the bedrock of the relationship. A marriage truly is a microcosm of the בית המקדש, and of course it is no surprise that its destruction is compared to the Churban itself.

With Shavuot approaching, as we experience a re-acceptance of the Torah and Mitzvot – both Bein Adom L'Makom and Bein Adom L'Chaveiro – may we be zoche to rise to new spiritual heights, meriting the arrival of Moshiach speedily in our days. Amen.

Shabbat Shalom

Parshat Bamidbar 5779: Standard Bearers

Parsha Paragraphs

Rabbi Naftali Moshe Kassorla

Parshat Bamidbar 5779

Standard Bearers

The D’var Torah for this week is dedicated in memory of:

סבי ומורי נחום בן פנחס הלוי ז״ל

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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 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 בית המקדש, and later the community synagogue are meant to serve as a reminder of the amazing experience the Jews had at Har Sinai. When the Torah was given, the שכינה (Divine Presence) came down and temporarily rested among כלל ישראל. In the Mishkan (as well as the בית המקדש and the shul) the Shechinah 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 כלל ישראל, yet Hashem specifically commands Moshe: "but you shall not count the שבט לוי, 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 שבט לוי? Are they not part of כלל ישראל as well? Rashi explains that it was because this tribe chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of כלל ישראל, but rather as a separate entity. We can derive from here that since the Leviim did not sin with the golden calf, they are considered to be of a distinct, higher standing.

Immediately after this commandment, Hashem directs Moshe to entrust the שבט לוי with the assembling, disassembling and transporting of the Mishkan. One might ask why it was that שבט לוי 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 Leviim and the work in the Mishkan becomes even clearer. As we know, כלל ישראל 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, כלל ישראל reached the same level as Adam Harishon before the sin with the Tree of Knowledge, almost meriting the coming of Mashiach. Yet these hopes were dashed when כלל ישראל sinned with the golden calf, thus causing כלל ישראל to tumble from their lofty level. 

But one tribe remained steadfast in their devotion to Hashem; this was שבט לוי. 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 who 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 בית המקדש, 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 upon us, it is quite appropriate that this should be our lesson carrying us in. For 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 Leviim and merit to see the return of the בית המקדש where we can once again do the Divine service, speedily in our days.

Shabbat Shalom and Chag Sameach