Avos 1.1 - 77.3

The Mishnah says Moshe received the Torah and transferred it Yehoshuah Because only regarding Moshe can we say that he received all that was being given. Moshe perceived his nevuah in a different manner than any other prophet. He saw through אספקלריא המאירה - a lens that lets through all the light. All other prophets saw through אספקלריא שאינה המאירה - a lens that does not let the light through. Like a mirror that contains a backing behind the glass.

 

The difference between Moshe and the others is not his great holiness and wisdom, rather his complete and absolute humility. His total selflessness literally allowed him to perceive without any of his personal interference. There was NOTHING to cloud his vision. There was nothing of his own personality filtering, augmenting or adjusting the message. His prophecy was direct, clear, and without any influence at all.

The other prophets were not as completely selfless as Moshe, and therefore their vision was "mirrored" through their own mind, understanding, and personality. - We must note that this did not alter the message of their prophecy at all, as Hashem knew the "personality filter" of each Navi and gave the prophecy to each one accordingly, so it will be understood in the manner Hashem intended. 

 

This is why the Mishnah does not continue using the word קבל - (which connotes a full reception of all that is being given from hand to hand) after Moshe, but instead says that Moshe transferred it to Yehoshua (which implies a changeover in transmission as opposed to just giving it over). Also from Yehoshua to the zekainim and from them to the nevi'im the status remained the same and therefore the mishnah does not say ויהשוע מסרה… , until the Anshei K'nesses Hag'dolah, who were not all nevi'im and therefore it was transferred to them.

 

While we are certainly not nevi'im hoping for אספקלריא המאירה , we have a very applicable lesson to draw from here. Every time we learn something new, we have the opportunity to really learn and grow from the new Torah we are learning or we can cloud, squeeze, or filter it through our own previous knowledge or feelings or personality. Often people listen to or read divrei Torah with a filtered lens. One is listening for something nice to say over. Another is listening to prove or confirm a previous idea of his own. A third person may be waiting to hear something that he can comment on to show his own knowledge. 

 

Every word of Torah is its own bit of G-dly wisdom. It is its very own special d'var Hashem. The Mitzvah of Talmud Torah is ושננתם - the words should all be like separate, individual sharp needle points. Each one distinct on its own. When we listen or learnn divrei Torah selflessly, just to hear and understand Hashem's words, we can perceive so much more! To believe that you can learn something totally new is a bit self-depreciating. This is part of the what the mishnah tells us later - איזהו חכם, הלומד מכל אדם  - it's one thing to want to learn from all people, but it's an entirely different matter to believe that you can really learn something absolutely NEW to yourself! - And not only that, but to think that you can learn that from ANYONE!?

 

So many people trade in a life's worth of new pearls of wisdom, because they can't humble themselves to truly and purely listen to what is being taught.

Let's be smart - play dumb. :-)

pinchas 77

After Moshe was told by Hashem that his days were numbered, Moshe makes a request (27.15), that Hashem appoint a new leader in his place.

 

Rashi brings to light the character of our tzadikim, who, when faced with death, instead of focusing on their own needs, they take care of the needs of the tzibbur.

 

First of all - what exactly are a Tzaddik's needs before his death? We understand that a regular person may focus on personal estate planning, or better yet a last chance at doing teshuvah. But a Tzaddik? Teshuvah is a lofty thing even for tzaddikim, (There is an aspect of teshuvah that is not limited to sins or shortcomings)  but certainly not NEEDED.

Secondly, aren't the needs of the tzibbur actually the spiritual need of the tzaddik himself? Why is doing the mitzvah of chessed and helping others considered putting his own needs to the side?

 

I would like to suggest the following. Without a doubt the best thing for a tzaddik to do before he leaves this world of opportunity, is to say as many words of Torah as he possibly can. Each word of Torah is worth all the mitzvos put together. The greatest investment a Tzaddik can make before he dies, is to learn one more Mishnah, one more halacha, or even just one more WORD of Torah. That would definitely be a tzaddik's greatest personal need. So, while chessed may be a great mitzvah and investment, the tzaddik's real need at that point would be Torah.

 

However I would like to bring this a step further. To the extent that one does chessed for his own personal growth and achievement, he is really in actuality being quite self-centered! We must understand that although it is certain that practicing chessed and dedication to others develops and improves one's personality greatly, if one does it solely for his own investment, it might not actually change him, but rather it just continues to strengthen his selfishness! We must do acts of kindness REGARDLESS of its nature to help us grow! We are to do chessed because others need it, not because WE do!

 

(As a side point, chessed develops one's character over time, and we may assume that at the very end of the tzaddik's life, he is not devloping and changing his character anymore.) 

 

In a modern world of so many new Jewish (and non - Jewish) mussar books with a focus on growth and SELF - help, we tend to forget what chessed is really all about; selfLESSness.

 

In a similar regard, Maran often said this regarding all mitzvos. If the Torah would say that one who learns Torah will go to Gehinnom, we would still have to learn! We don't learn because of the reward, rather because our "Boss" commands us to.

 

That is the meaning of the great character of our Tzaddikim. They know that personally, their needs right now would be to learn Torah, but even at that very precocious time, they ignore their own needs for the needs of others!

 

Yehi chelkeinu imahem!ts own singular mitzvah 

balak 77

Balak 77

The story of Bilam's speaking donkey is intriguing to say the least. The Ibn Ezra brings some differing opinions about what exactly happened.

The Ramban notes that Chazal do not make a big deal out of the donkey's ability to SEE the angel, rather its ability to speak. He writes that the Torah's message to the man (and through him to us) who was known for his power of speech, is to realize מי שם פה לאדם – that the great spiritual power of speech is a gift from Hashem, and granted to us – or a donkey if that is His will. Seeing an angel is quite impressive but the sense of sight in itself is not as lofty and belongs to all (or most) creatures.

The Ohr Hachaim HaKadosh explains the "mechanism" of this miracle, by saying that the three failed attempts at passage were not random, but rather a triple exposure of the אתון to spirituality. Each time it sensed the Angel before it, it absorbed some spiritual character until it had (3 times is hergel na'aseh teva) the spiritual, noble, G-D given ability to speak.

Perhaps I may add a thought regarding this spiritual mechanism.

Even after these three experiences, there still was one part of the story missing that was needed for the donkey to speak. Bil'am got angry and hit his donkey. This was the "makeh b'patish". The last straw. The Zohar tells us that when a person gets angry, there is a shift in his spiritual state. His soul departs temporarily and is replaced by another spirit.

The Maharal speaks about the fact that the Torah notes the kind of animals that all our leaders used. It is stated that the "car of choice" of Avraham, Moshe, and even Moshiach, is Chamor - a male donkey, while Bil'am chose an Asson – a she-donkey. This represents the fact that our leaders did not connect at all with CHOMER – materialism, they rode above it and took charge over their material instincts entirely. There is no connection between a male and a male. Bil'am on the other hand was totally attached to his material instincts, so much so that he rode (and according to the medrash he even "bonded" with) a female donkey.

Perhaps we can say that the donkey's speaking to him was also figuratively HIS OWN CHOMER speaking to him. His Chomer took on a spiritual sense. He invested so much of his own spirit into physical matters of desire, that the physical became imbued with HIS own spirit, and all it took was some anger to totally transmit his nishmas chaim – his ability to speak, to the animal he was so attached to.

While this is a novel approach to Bil'am, it is a lesson to be aware of for us all. Material matters have no importance on their own, and their entire excuse for existence – and meaning - is only to serve a person's spiritual endeavors. When a person puts too much "life" into mundane matters he is infusing false meaning and his own spirituality into them. A car, sandwich, sport, or suit can take on a life of its own – usurping the spiritual energy of the person who lovingly speaks about them too much.

The positive side is true as well. We have the ability to infuse so much positive energy into other people, and into the mitzvos that we do. If we endearingly speak about our seder of learning, about Shabbos, about other Jews we can literally give new life to all of them.

חיים תלוי ביד הלשון – Let's make the most of it!

לעילוי נשמת ר' נח צבי ב''ר דוב ז''ל

 

 

 

Chukas

Chukas 77

We have mentioned in the past that parshas parah is read to remember the eigel, but to make a separate reading just about the eigel would be exceedingly disgraceful to ourselves. There was even a position in the gemara to skip its reading entirely as it would cause us great shame but the gemara says that specifically that shame helps in the sin's atonement.  As we read about the parah adumah & its reference to the eigel we feel broken and somewhat down and there is a danger of yiush – a loss of hope with our never seemingly never ending predicament of guilt.

However the shvilei pinchos notes an interesting correlation between the Parah Adumah and the name Eliezer. Tum'as mes is literally a "dead – end". There should not be any sensible, natural way out of this 'end'. But Hashem decreed a chok that gives a new start of purity to the defiled person through the parah adumah.

When Avraham sought to fight the four kings he took 318 students with him but they all fled, leaving only Eliezer. The  gemara points out that his name is gematriah 318. When all others suffered from Yiush – gematriah 317, Eliezer was still driven – one number and one step ahead of yiush.

Moshe heard Hashem proclaim that the halacha is like R Eliezer regarding the (2 yr) age of the Parah, and Moshe asked Hashem that this great tzaddik should be from his descendants. The medrash says that Hashem granted his wish as it says ושם האחד אליעזר (כי אלוקי אבי עזרי ויציליני מחרב פרעה). One cannot help but be reminded of the quote אפ' חרב חדה מונחת על צואריו אל יתייאש מן הרחמים . Eliezer is the name that shows hope in the face of despair.

The first Tanna mentioned in shas is the same R' Eliezer (ben Horkenus) that discussed the Parah Adumah, and his first statement in shas is about the end of a kohen's tumah that allows him to eat trumah in purity. As darkness descends, their purity prevails.

The Bnei Yissoschor brings from the sefer yetzirah that Hashem created chodesh Tammuz with a ח and chodesh Av with a ט. The challenges of chodesh Tammuz and Av are built into creation. חטא calls out to entice us and it's easy to despair and give in.

Let us remember the message of Parah Adumah and Eliezer. R' Yeruchom Levovitz told his Talmidim in Mir Poland that due to the challenges they were facing at the time, (probably the temptation of the haskallah) they are as great as R' Akiva Eiger!

The greatness of a Torah observant Jew living in our day and age in our society, is nothing short of spectacular! Let us not give into the thoughts of "who am I anyway". Let us NOT feel down about our challenges. Let us appreciate our successes as small as they may seem and as far and in between as they may be. Be hopeful and give it your best fight. May we then be zoche to the final וזרקתי עליכם מים טהורים וטיהרתם מכל טומאותיכם and the geulah b'karov.

 

MEAT 2 77 FLATTERY

M.E.A.T. 2  SUMMARY

Last week we discussed the topic of מדבר שקר תרחק  and so as a follow up we'll talk about חנופה – Flattery.

·         Gemara Sotah 41ab – Flattering Agrippas with  "אחינו אתה" was deserving of annihilation. Tosafos points out that indeed, many died that day.

·         Tosafos proves from the story of עולא that in life threatening cases it is permitted. R' Moshe asks why is a proof  needed at all.

·         The Gemara continues with numerous drashos, but R' Yehudah states that it is permitted to flatter the wicked nowadays.

·         במדבר ל''ה לג – לא תחניפו – Sifri – this is commandment not to flatter. Sefer Yereim counts it in his 613 mitzvos.

·         Rabeinu Yonah – To avoid this sin one must even put himself in danger.

·         Ran – to avoid any לא תעשה one must give up all his money.

·         Yereim and מהרי''וו – to avoid חנופה you do not have to risk your money. רמ''א יו''ד קנ''ז Paskens like them.

·         R' Moshe או''ח ב' נ''א – Honoring a member who is married to a Non – Jew.

o   Honoring or praising somebody for his true qualities is perfectly ok even if in other areas he is a sinner. (this is only prohibited by לא תחנם regarding an עכו''ם)

o   Undeserved praise that is not directly approving of sin is the negative Middah but not prohibited.

o   Supporting or approval of wrongdoing is a transgression of לא תחניפו which is a לאו דאורייתא and like all negative commandments one must risk his money to avoid an active transgression, but remaining silent שב ואל תעשה)) is okay to avoid a loss.  

o   Directly falsifying anything in the Torah is considered a denouncement of the Torah and a chillul Hashem. To avoid saying any sin is really okay, ie: "You did nothing wrong", requires יהרג ואל יעבור.

·         Honoring a sinner with a kibbud in shul is permitted. It is not an approval of his wrongdoing. If he deserves an honor for other qualities of his, then it is not even the middah of flattery.

·         Praising or indirectly supporting his wrongdoing is certainly prohibited if just in danger of losing his goodwill and friendship, and perhaps even in the face of financial loss. It is certainly permitted in life threatening cases.

·         R' Yehuda's chiddush is that this is permitted even when the danger is quite remote.

·         One may remain silent (even though it inadvertently supports wrongdoing) in face of financial loss.

·         Directly changing a law in the Torah must be avoided even at the expense of one's life.

chukas 77

Chukas 77

The Torah tells us (20.23) that Aharon was to die near the border of Edom because, as Rashi explains, since they attempted to connect with edom 'nifritzah ma' aseihem' and they lost this tzaddik. 

 

Everyone is bewildered by this criticism as Rashi in  the passuk just before says that 'kol ha' eidah' refers to the fact that they were all 'shalem' and upon them it is written חיים כולכם היום. What did the Jews do wrong and what exactly was the "break down" in their deeds that Rashi refers to?

 

R Chaim Kanievsky says that not necessarily did they do anything WRONG. Simply the fact that in some manner they connected to reshaim, has its natural consequence. R Nissin Alpert says similarly that attachment to Eisav automatically is a detachment from righteousness.

 

I would like to bring out a point regarding the great person that our entire nation lost just this week. R Meir Zlotowitz ztz''l. There is surely alot to say about the man who has probably affected the learning or davening of every Jew in America, but here is a thought from R Yakov Salomon. Rabbi Zlotowitz did not invent anything new. He did not try to create a revolution. There were English translations to the Siddur, Tanach, and Gemara that were already published and they were quite good as well.

 

But R' Meir was not satisfied with good, or good enough. He took what was good and made it excellent. And THAT created a revolution.

 

Perhaps we can learn from him and from the Parsha as well, to realize that anything short of excellent can be improved. Moshe and Aharon were called to task in this Parsha because of a slight shortcoming in the perfect Kiddush Hashem that COULD HAVE BEEN.

 

We all owe Rabbi Zlotowitz. Let's raise the bar. Let's dream big and aim for excellence in SOME area that perhaps we've become smug comfortable with. May our growth be a gift to his neshama and a z'chus for all.