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| כ”ד תמוז תשע”ו | פ’ מטות מסעי6th August 2016
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LIVING IN EXILE: IS THERE ANY POINT? A substantial part of Parshas Mattos is taken up with the petition of the Tribes of Gad and Reuven to settle in Ever ha-Yarden (Transjordan) rather than to join their brethren in Canaan. In addition to the halakhic principles derived from this extended dialogue, which occupies all of perek 32 (40 pesukim), there is a well-known moral/ethical lesson: The people of Gad and Reuven subtly revealed their attachment to their property and material interests over and above the wellbeing of their families. How so? They asked Moshe for permission to remain in the rich pasture lands of Yaazer and Gil’ad, as they had much livestock1. Moshe’s response is to rebuke them harshly for their standoffishness, and in particular for undermining national morale by refusing to join in the battle to conquer the Land2. Moshe even compared their proposal to the catastrophe of the Spies 38 years earlier. They respond that on the contrary, their intention is to build enclosures for their livestock and cities (homes) for their children, and then to rush ( )נחלץ חושיםto the vanguard of the military campaign to conquer the land. Only then will they return to their adopted homeland in Transjordan3.Perhaps surprisingly, Moshe then immediately accepts their proposal4. According to Rashi5, however, embedded within Moshe’s response is an oblique rebuke: Moshe says “build for yourselves cities for your children and pens for your flock6”—subtly reversing the order from their original proposal7, which was livestock first, children second. In Rashi’s words: “They were more concerned for their property than for their sons and daughters… Moshe said to them: You’ve got it wrong. Make that which is essential, essential, and that which is secondary, secondary. First build cities for your children and afterwards pens for your flock.” Another Medrash8 adds that even though Moshe authorised their plan (and they did indeed fulfil their pledge, as described in the book of Joshua), they never completely overcame their attachment to their wealth. For this reason, centuries later, when the axe of exile fell on Klal Yisrael, it fell on them first: “They were 32:1-5 32:6-15 32:16-19 32:20-24 32:16 32:24 32:16 Tanchuma Mattos 5, also quoted by Rabbeinu Bechaye
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exiled before any of the other tribes, as it says ‘The Assyrians led into exile Reuven, Gad and half [the tribe of] Menashe…until this day.9’” The difficulty here is twofold: Other than the subtle hint noted by Rashi, once Gad and Reuven clarify their intent, Moshe seems content with their proposal. Perhaps more perplexing is: If their intent was due to a fixation on wealth over unity and spiritual priorities, why indeed did Moshe authorise their plan? Of course there may well be an element of the fact that a man is lead in the way he wishes to go10, but might there be another explanation for this curious passage? Rabbeinu Bechaye proposes a completely different approach to a seemingly insipid list of place names11: The key is the “altered names” mentioned in pasuk 39. The change of names reflects the annulment of the idolatrous character of those places. (In a Kabbalistic vein he explores the significance of each name in detail.) Gad and Reuven were concerned that if they were to abandon the verdant and inviting land they had conquered to the east of the Jordan River, the places which they had cleansed of avodah zarah would revert once more to idolatry, as heathen nations would fill the void which Klal Yisrael left upon their departure for the Land of Israel. And so Gad and Reuven wanted to settle in those cities and to serve the one G-d, in place of the paganism of the Midianites. [They said,] here also we can serve Hashem [and elevate this Land]. If we leave, it will revert to polytheism. But if we settle here, we will annul the idolatry and Unify Hashem [in this place].”
In memory of
Freda Rochel Bas Zerach ע"ה on her first Yartzheit
According to this, we can understand in a positive way why they were exiled first: not necessarily as a punishment, but on the contrary, to set a precedent and to pave the way for the rest of Klal Yisrael to serve Hashem even outside of Eretz Yisrael. Rabbeinu Bechaye is hinting here to the idea of “Elevating the Sparks”, ie redeeming and releasing the “sparks of holiness” which are diffused in the world, and thereby elevating the world itself. This novel approach may offer an affirmative answer to the question in our title. Perhaps there is a point, after all. 9 I Chron. 5:25-26 10 Makkos 10b 11 32:3
Riddle of the Week
BY BORUCH KAHAN
Parshas Matos
In this week’s Parsha we find two people who are equivalent to a number much larger than themselves. One we are told is worth 12000 people and the other is worth a mere 36 people. Who are these 2 people? Any comments can be directed to bkahan47@yahoo.co.uk. Answer on page 7
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PARSHAH
REBUKE MATOS
אּובן ֵ מׁשה לִ ְבנֵ י גָ ד וְ לִ ְבנֵ י ְר ֶ ֹאמר ֶ וַ ּי ַה ַא ֵחיכֶ ם יָ בֹאּו לַ ִּמלְ ָח ָמה וְ ַא ֶּתם ֵּת ְׁשבּו פֹה
And Moshe said to the children of Gad and the children of Reuven, “Are your brothers going to come to battle while you are settling here?” (32:6)
would not have to be on the receiving end of harsh rebuke from their leader? The Sefer Hachinuch writes that “Everything that happens to a person — whether for the good or bad — only comes from Hashem. And no person can possibly do anything to go against Hashem’s will. Therefore, when someone causes him discomfort or even outright pain, one should know in his soul that it was his own sins that caused this, and Hashem decreed that this bad should happen, and he should not consider taking revenge against the one that caused him harm, because this person was not the genuine cause of the bad that happened to him, rather, it was the sin that he himself committed.”2
The Baalei Mussar explain that this is the meaning behind the verse “Listen to advice and accept rebuke so that you will become wise in your later years.”3 They point out that we are told to “listen” to advice – which suggests that one should contemplate it, whereas with regard to rebuke we are told to “accept” it – which implies that it should be accepted even without analysing its validity. One should consider that every rebuke he receives is a direct message from Hashem to improve his ways.
If the tribes of Gad and Reuven were always intending to fight with the rest of the Jewish People, why would they wait whilst Moshe rebuked them without responding – a whole nine verses? Why did they not respectfully interrupt Moshe to tell him that he had misunderstood their intentions so that they
We see from here that when something ‘bad’ happens to us, even at the hand of another person, we must acknowledge that we were responsible for our suffering; because if we did not deserve it in some way, then Hashem would never have let it happen to us. It is for this reason that the children of Gad and Menashe did not stop Moshe from rebuking them, for they knew that they were meant to hear what Moshe was telling them. Even though in this instance it was not justified, they did not correct Moshe because they were fully accepting what he was saying to them, and applying his words to other areas of their lives.
This lesson was famously exemplified by HaRav Moshe Feinstein zt’’l when he once answered the phone and was subjected to a barrage of criticism from someone who was incensed at one of his halachic rulings. Rav Moshe patiently listened and did not interrupt or make any attempt to defend his ruling. After the caller had made his point and hung up the phone, a shocked student asked Rav Moshe why he did not respond to in the face of rebuke. Rav Moshe answered that he so rarely receives any rebuke that he was grateful for the opportunity to hear such strong words - and even though in this specific area the rebuke was unfounded, there must be something that he had done which caused him to hear these words, and he committed to make an accounting of his actions and correct whatever needed to be corrected.
1 See Rashi for a description of their great might (32:17)
2 Regarding the prohibition of rebuke (Mitzvah 241)
3 Mishlei 19:20
And after all of this, they were still praised for following Hashem at each of the forty-two encampments? Why would the Jews ever not want to follow Hashem under such conditions? And even if they did want to return to Egypt, enemies were waiting to kill them the moment that they left the Clouds of Glory which constantly surrounded the Camp.
The Sforno explains that Hashem wanted to include them in the Torah to publicise the Jewish People’s greatness in following Him to each place and consequently becoming worthy of entering into Eretz Yisroel.4
If we consider this approach for a moment, we are faced with an incredible insight into Hashem’s relationship with us. In Egypt, the Jewish People suffered for two hundred and ten years under a nation that hated them. Their children were thrown into the Nile, placed into walls and even more untold horrors took place. Hashem took them out and looked after them at every stage. The Jews encountered numerous miracles protecting them from the Egyptians and looking after their needs whilst they fled. As the sea split, each Jew, even the maid-servants, was granted a degree of prophecy greater than Yechezkel was ever able to reach5. Their enemies were drowned and the Jews took their riches. Then they went on to receive the Torah and devote themselves to Hashem at Sinai, spending their remaining years in the desert being completely taken care of by Hashem.
4 33:1
5 Medrash Yalkut Shimoni 244
This verse begins Moshe’s rebuke of the tribes of Gad and Menashe after they requested to settle outside of Eretz Yisrael. The Abarbanel learns that Moshe had misunderstood their intentions and that the tribes had never meant that they should leave their brothers to fight for the land alone. In fact, they had always planned to be the first to fight, with their mighty warriors leading the battle.1
MASEI
יהם ֶ מֹוצ ֵא ָ מׁשה ֶאת ֶ וַ ּיִ כְ ּתב 'יהם ַעל ִּפי ה ֶ לְ ַמ ְס ֵע
And Moshe recorded their goings forth, according to their journeys at the bidding of Hashem (33:2)
At the beginning of Parshas Masei, many commentators are bothered by the Torah’s inclusion of the names of all forty-two places that the Jewish People camped in the desert on their way into Eretz Yisrael.
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If this is how Hashem considers our actions, when we are only doing what we see to be the only option, how much more so is His joy when we follow His ways in times that are more difficult and when the options aren’t so clear?
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So, even though following Hashem in the desert was the most obvious and plausible option, and the decision not to follow Him, or even to return to Egypt were not even real options, Hashem still considers the fact that the Jewish People followed Him at every single interval as a meritorious act on their part – enough to include all of these additions into the Torah.
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A LIFE OF HEFKEIRUS VERSUS A LIFE OF PRISHUS Rabbi Alan Lewis | Edgware Yeshurun What is the reason for the juxtaposition of the parsha of nedarim, vows (Bamidbar 30: 2-17) to the parsha of the vengeance of the Bnei Yisrael against Midyan (Bamidbar 31) in the first of this week’s Sedros? The commentators explain that the
to start leading a life of self-imposed
command to avenge Midyan came
decrees and preventative measures in
about because Midyan had brought the
order that he should not succumb to
Bnei Yisrael to a level of reprehensible
this depraved lifestyle again.
depravity with the daughters of Midyan,
The method of prishus is summed
which brought members of our holy nation to worship the god Peor.
up so concisely in Pirkei Avos (3:17), “Nedarim, vows are the protective fence
they
were
now
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putting
themselves in a self-imposed risk by going to confront the Midyanite enemy face to face, and according to one Medrash the Midyanites would send their promiscuous daughters onto the front line of battle. Only a foundation of prishus, through the strength of a neder, could protection be gained before the battle could begin. Perhaps one of the major deficiencies that blights our society today is the prevailing culture of hefkeirus. Nothing
The root to these transgressions
to prishus abstinence.” It is through the
was sinking into the way of life of the
power of nedarim, when a person places
Midyanites, a life of hefkeirus, wanton
prohibitions upon himself, even on
abandonment to one’s animal desires.
those things that are actually permitted
They made their daughters readily
to him, does he begin to take control
we have carried out our human and G-dly obligations, there is a sense of,
available for wanton immorality which
of his desires and remove himself
was one of the quintessential ways to
from this life of hefkeirus.
serve Peor.
the parsha of nedarim is placed as a
Therefore
is off limits today in indulging in our desires.
There are no barriers for
fulfilling a life of decadence. Even once
“now I can do what I really want to do – indulge!”
As someone once said to
to
rectification for Israel after they fell into
me at a wedding, “I have learnt (Torah),
serve Peor was to lead a life of total
the mire of the pervasive influence of
davened and now I can really enjoy
debauchery. A life of no limits to the
Midyan. This parsha of vows had to be
myself.” It is almost like there is an
satiation of physical desire. A life of no
to be told to the Bnei Yisrael before they
irresistible drive for this life of hefkeirus.
restrictions to decadence.
could go to war against Midyan, and
Yet once those desires have been
The
fundamental
fashion
Consequently, when the Bnei Yisrael
only specifically after they had purified
fulfilled, man experiences an emptiness
stumbled into this mire of promiscuity
themselves completely from the culture
and disillusionment with his life. As
with the daughters of Midyan, before
of hefkeirus.
strong as the force for a life of hefkeirus
any sort of revenge could take place a
Based on this insight the Divrei
is, there is also deep inside man an
process of rectification was required to
Yosher brings to our attention the
insatiable thirst for discipline and
root out the cause of this catastrophe.
immediacy of the danger that the men
control of desire. For intrinsic to man
The antithesis to a life of hefkeirus is a
of Israel, who were going out to battle
is his yearning to break away from the
life of prishus (separation from physical
against Midyan, found themselves in. It
animal inside him and connect with
desire). A man who wants to relinquish
was because they had been influenced
that which is beyond the physical – the
himself from the grip of debauchery has
by this way of life of debauchery that
spiritual - Hashem Himself.
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The tribes of Gad and Reuven requested to take their portions of Eretz Yisrael from the part of Ever Hayarden. Moshe then added half the tribe of Menashe. Why?
3
Rabbi Yissochor Frand | Rosh Yeshiva, Ner Yisrael Baltimore Our parsha begins with Moshe Rabbeinu telling the Jewish people the laws of nedarim. The beginning of the parsha is unique in that it begins with the words “Speak to the heads of the tribes saying…” Most of the Torah was either said directly to the children of Israel (Daber el bnei Yisrael) or it was said to the Kohanim (Emor el haKohanim). There is not any other section that was given over specifically to the heads of the nation (Roshei haMatos). The early commentaries themselves
victoriously from battle. The first thing
were bothered by this question. The
that came to greet him was his daughter.
Ramban in his Chumash commentary
The Medrash in Bereishis Rabba asks
suggests
that
parshas
nedarim
is
something that should not be said over to the masses. The concept of taking oaths and vows is very stringent; and when people will hear that you can be “matir” a neder or a father or husband can be “mefir” a neder1, they will come to take these matters lightly. Consequently, according to the Ramban, these laws were given only to the Roshei HaMatos, the leaders of the nation, who could be trusted to deal with these concepts with the level of sophistication and reverence that they deserve. The Chasam Sofer, however, offers a different answer to this question. The Chasam Sofer suggests that the leaders of the nation had a special need to be aware of these laws. The Chasam Sofer quotes the story of the Shofet [Judge]
why Yiftach did not go to Pinchas and have his vow “permitted” through hataras nedarim. The Medrash answers that Pinchas was waiting for Yiftach to come to him (he being the “Gadol haDor”) and Yiftach was waiting for Pinchas to come
priesthood after killing Zimri4. He himself became the High Priest after the death of his father, Elazar. Although the Medrash does say that in this situation they were punished for their actions, we must never confuse our own petty shortcomings with those of people who were Gedolei Olam. 2. Many times people do things because their kavod [(personal) honour] was slighted. They do these things even though doing them is clearly to the detriment of both them and their own
of his children on the altar of his ego.
their own position, the life of the daughter
When a person’s kavod is affected, he can
was lost.
literally let his own children die.
The Medrash says that both Yiftach
We as human beings have a passion
and Pinchas were punished for this:
for kavod. The older we get, the more we
Yiftach lost his life in a terrible disease
have a tendency to be particular about our
where limbs started falling off one by one
honour. A person needs an independent
(as it says “he was buried in the cities
opinion to turn to — be it his Rebbi, his
(plural) of Gilead”) and Pinchas lost his
Rav, his Rosh Yeshiva, or his good friend
ability to receive Ruach HaKodesh. The
— who can open his eyes to his own
Chasam Sofer says this is perhaps why
versed in the laws of nedarim.
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generation”. Pinchas was the grandson of Aharon the Kohen Gadol. He received the
each was trying to protect the honour of
that came to greet him when he returned
??
his generation was like Samuel in his
to sacrifice his own welfare or the welfare
the leaders be extremely careful and well-
4
leader of Israel during the time of Judges2. The Gemara says3 “Yiftach in
families. It is not unheard of for a person
as a korban to Hashem the first thing
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middos on people of the stature of Pinchas and Yiftach. Yiftach was the
military officer in the country). While
the Torah was particularly concerned that
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1. We cannot project our own petty
to him (he being the chief political and
Yiftach, who in haste made a vow to offer
Two observations are to be made on
1 Halachic devices which permit the “undoing” of vow in certain situations.
this teaching:
blindness regarding matters of kavod. Only an independent opinion can help prevent a person from leading himself to self-destructive action or inaction. 2 Shoftim 11 3 Rosh Hashana 25b 4 Bamidbar 25
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RAMBAN: WHY WAS PARSHAS NEDARIM GIVEN OVER SPECIFICALLY TO THE HEADS OF THE TRIBES?
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There is a contradiction in the pesukim as to the number of Jewish soldiers sent out to battle Midyan. On the one hand it says one thousand soldiers from each tribe that includes Shevet Levi, making 13,000. Yet it then says explicitly that twelve thousand soldiers went?
Rabbi Yossi Goldberg | “Speeches by Design” )'ומקנה רב היה לבני ראובן ולבני גד עצום מאד (לב' א
And Bnei Reuven and Bnei Gad had a very lot of cattle
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When these Shevatim, Bnei Gad
the medrash points out, they put the
this land without showing any
and Bnei Reuven, asked Moshe
interests of their cattle even before
reluctance, even though there were
Rabbeinu if they could remain
their own family. As they said first,
mitzvos that they would lose out on.
on the other side of the Yarden to
גדרות צאןpens for our sheep and
Because of this, they were punished
Eretz Yisrael, so that there would be
only second, ערים לטפינוcities for
by being the first shevatim of Klal
more room for their cattle to graze,
our family.
Yisrael to be exiled into galus.
Moshe became very angry. “How
But is it really so bad to be
can you leave the rest of Klal Yisroel
concerned for one’s livelihood?
to fight in Eretz Yisrael whilst you
Did the Torah really expect these
stay here?!”
Shevatim to forsake the needs of
Even
after
these
Shevatim
their livestock in favour of the
clarified that they would first fight
mitzvos of Eretz Yisrael?
together with the other Shevatim
Of course not, explains Rav
and only then move to settle in
Aaron. Parnassah is an important
their land, they were still criticized
pursuit; it’s really a question of
by Chazal and eventually punished
where our heart is. The Torah
for this.
wants to see our hearts bursting
What was so wrong with their
with love for Hashem and for the
interest to settle in this land on the
mitzvos and our parnassah being
other side of the Yarden?
a secondary interest. Even if one
As we start the nine days leading up to Tisha B’av, this lesson remains very relevant. If we wish to bring an end to the galus, we must reignite our love and passion for the Torah. We must show Hashem that keeping the Torah is our first priority. Our first opportunity for this is with regards to the keeping of the halachos of the nine days. We can choose to grumble about how uncomfortable it is and we could desperately search for ways out. Or
HaRav Aaron Kotler zt’’l explains
needs to put aside a Mitzvah for the
we can approach it with love and
from the Medrash that the problem
sake of parnassah (of course in a
acceptance of the Torah, however
was that they were giving up the
halachikally permissible manner), at
rough it might be for us.
long-awaited dream of living in
least it should be done so reluctantly.
In this zechus may we see the
Eretz Yisrael, and all the mitzvos
Bnei Reuven and Bnei Gad
rebuilding of the Beis Hamikdash in
that came with it, just for the sake of
showed their lack of passion and
our days as Chazal say; כל המתאבל
their livestock and wealth. Also, as
love for the Torah by asking for
על ירושלים זוכה ורואה בשמחתה.
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Why were the numbers requested from each tribe specifically one thousand?
5
Rabbi Avi Wiesenfeld | Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah
“Rabbi, I Just Don’t feel It…” The Nine Days
A
s we enter this sad period of the year, many people just feel left behind. It’s possible for one to pass through the three weeks, nine days and even Tisha B’av without ever really feeling the loss of not having a Beis Hamikdash. I once heard from a Rav that why is it that the mourning period we observe during the three weeks until Tisha B’av is exactly the opposite to the mourning one practices when one G-d forbid loses a loved one. In the latter case, the intensity of the mourning is at its peak on the day of death, gradually declining as time goes one, whereas the mourning that we all observe during this part of the year starts off in a relatively low-key manner, gradually ascending to a more concentrated type of mourning during the nine days, and intensifying during the week that Tisha B’av falls, more stringent on Erev Tisha B’av and then more so on Tisha B’av itself. By the next day, all is back to normal. Why is this so? He answered that with a loved one, one automatically feels like mourning straight away, but when it comes to mourning over the Beis Hamikdash, we feel so far removed that Chazal set it up in a way that gradually our level of mourning intensifies as time goes on. My experience over the years of answering halachic questions posed to me specifically during this time of year from people seeking to find leniencies regarding these halachos leads me to believe the following. When one actually keeps to the guidelines that were set down by Chazal, in observing these halachos, it will enable him to hopefully feel some kind of loss by the time he reaches the climax on Tisha B’av. However, if one ‘bypasses’ the halachos during this time, and believe me, one can find opinions and leniencies for almost all of them – not only is it not the correct thing to do, but moreover, one misses the boat, and he will find himself sitting on the floor on Tisha B’av holding the kinnos in his hand with a dry eye and a heart of stone, wondering what this is all about anyway! And then they come to me complaining how “we just don’t feel it”! The halachos were given to us with the intention that if we keep them, we may come to an appreciation of what we are missing, and how the world would be a better place with the Beis Hamikdash. Let’s take them seriously.
THE NINE DAYS (SOME SELECTED HALACHOS)
•
The halachos of the nine days begin at shkiya (sundown) of Rosh Chodesh Av. •
Meat & Wine: although this is not mentioned in the Gemarah (except for Erev Tisha B’av), the Rishonim explain that it applies to the nine days also. Chicken is also included. Food cooked in a meat ben-yomo (used in the previous twenty four hours) may be eaten, but if it was actually cooked together with meat, it may not be eaten. Grape juice is included in the prohibition. Anything that looks like meat such as a tuna steak is permitted.
•
Children – under the age of 3 may eat meat normally, and over the age of 6-7 may not, between the ages of 3-6 is subject to a dispute and one may be lenient in a pressing need. One may give children meat a few hours before Shabbos if the family Shabbos meal is too late for them. Washing: This is forbidden, even if the clothing will be worn after Tisha B’av. It includes towels, bed sheets, tablecloths, and even a wig (unless in a pressing need when one may be lenient). Spot cleaning on one’s garment is permitted. Ironing is also forbidden.
HALACHAH
MY WEEKLY HALACHIC QUESTION
Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com •
Buying/Shopping: One should not buy any clothing during this time, even for children (unless they have nothing else suitable). One may buy shoes needed for Tisha B’av (although one should make every effort to buy such shoes before the nine days). If there is a sale on and the item will not be available after Tisha B’av one may purchase that item, but it may not be worn. Non clothing items may be bought provided they are not expensive and of minor importance. Flowers may be bought for Shabbos.
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Washing/Fresh Clothing: One should not wash as normal during the nine days. If one needs to shower normally to remove sweat or dirt, one may do so trying to use cooler water than normal, and minimal soap and shampoo, and not stay in too long. Fresh clothing should not be worn, with the exception of under garments (vests, socks etc.).
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Other: Building and decoration should not be done unless the extra space is needed. One should refrain from dangerous activities (e.g., white water rafting, mountain climbing etc.) Swimming is forbidden.
Rav Yaakov Emden writes, “If we would only be guilty for this one sin of not sufficiently mourning the churban, it would be enough of a reason for the lengthening of our Galus”. Keeping these halachos allows us to show the appreciation of the enormity of our loss, demonstrating a yearning for the final redemption. If we take it seriously, we hope there won’t be the need for a Tisha B’av and rather than sitting on the floor mourning, we will be celebrating together with Moshiach.
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5. Why get the army comprised from all the tribes as opposed to simply picking the best 12,000 soldiers no matter from which tribe?
Ben Allen | Informal Educator at Hasmonean High School and Youth Director of Edgware Adath Yisroel For the Children of Israel and the proselyte and resident among them shall these six cities be a refuge, for anyone who kills a person unintentionally to flee there. (Bamidbar 35:15) The accidental killer is forced into a city of refuge partially as an atonement (Makkos 2b) and partially as a means of safety from the victim’s family. He must stay in this city of refuge until the current Kohen Gadol dies. The Mishnah in Makkos (11a) says something that appears to be very strange. The mother of each Kohen Gadol would go to the cities of refuge and give out food to all the murderers in hope that they would not pray for the Kohen Gadol to die soon. Why would Hashem listen to the prayers of these murderers and have one of the holiest people of that generation die?
The Gemara is conveying a very powerful message The inadvertant killer has had the most extreme shock to his system. He killed a human being by accident. He has been very clearly shown that, as my Rosh Yeshiva, Harav Aharon Bina Shlita would often say, ‘Hashem runs the show and not us!’ This man now davens with such incredible kavana that he can even cause the Kohen Gadol to die. Another idea which complements this concept is based on Rashi (35:14). In some locations there were more cities of refuge because, as told to us by Rashi, there were more murderers there. How can there be more murderers? If it is accidental, then how can Rashi call them murderers?
It highlights that the people in these cities were too careless with human life and lacked the true worth of each individual person. People in today’s society tend to subtly undermine the value of human life, whether it is by equating animals to humans or by allowing assisted suicide. The world renowned Philosopher and Mathematician John C Lennox said “Scientists will tell you that you are 99% genetically identical to a gorilla, they are focusing on the wrong part. We are 100% human.” Of course, we as Torah Jews realise that there is an additional element, the neshama which is a chelek Eloka mima’al which elevates us above all other forms of existence. May we all be zoche to appreciate this important gift of life and develop our own and others’ potential.
ANSWERS 1. The Midrash (Yalkut Shemoini) says that the pasuk doubles over the phrase of “Eleph LeMatei“, one thousand from each tribe, implying two thousand from each tribe. This was because for every soldier there was another man from his tribe that was tasked with davening for his welfare. 2. Ibn Ezra says that they also asked for this land with the others, but since they were not a whole tribe, they are not mentioned until now. The Shach says that Moshe decided to split a tribe so that there would be more of a connection between the Jews on either side of the Yarden. Chizkuni explains why specifically Menashe was picked: he was the first born of Yosef who caused his brothers to tear their clothes when the cup was found with Binyamin. Therefore he was punished in that his descendants were split. 3. There are many suggested answers: 1) there were only 12,000. Although the tribe of Levi was included but this meant that the tribes of Menashe and Efrayim, both sons of Yosef, are counted only as one tribe of Yosef. (Maskil LeDavid). 2) There were really 13,000 including the tribe of Levi. The pasuk that says 12,000 is speaking about the soldiers handed over unwillingly, while the 1,000 from the tribe of Levi went willingly. (Imrei Shefer) 3) There were only 12,000 and although the tribe of Levi was included the tribe of Shimon were excluded since they were the ones who had sinned with the daughters of Midyan and therefore it was not appropriate for them to join. (ibid) 4) 12,000 did not include the tribe of Efrayim. Moshe’s death was to follow after this battle and his successor, Yehoshua, came from Efrayim. In order that people should not say that the tribe of Efrayim were eager to
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fight this battle in order to make the new leader from their tribe step in. Therefore the tribe of Efrayim’s one thousand soldiers were replaced by the tribe of Levi. (Abarbanel) 5) 12,000 were from all the tribes while from the tribe of Levi there were more soldiers but not the same number of 1,000 (Imrei Noam). 6) 12,000 soldiers went armed while the 1,000 from the tribe of Levi were going unarmed but escorted by the Aron. (Gur Aryeh)
1.Pinchas Rashi tells us that when they went out to war against Midyan that Pinchas was equivalent to the whole army of 12000 people
4. Perhaps the idea here is that the Midrash (Yalkut Shimoni) says that there were 12,000 armed soldiers and 12,000 people selected to daven, one for each soldier. The total being 24,000. The number of Jews that died due to the daughters of Midyan were 24,000 (25:9). Thus, the number of 1,000 from each tribe doubled was to avenge the same number of Jews killed. 5. Perhaps the idea here is to express that there are no individuals amongst the Jews but that we are all one unit. When someone sins it negatively affects the whole nation. Therefore, the problem here was to be dealt with in a united fashion comprising all the tribes to show that it is a problem for the nation as a whole. 6. Perhaps the idea here is that in this fight against Midyon the Jews were deploying two different powers. The pasuk says הקול קול יעקב והידים ידי עשו, that the Jews natural strength lies in their power to daven– this explains the need for 12,000 people selected to daven. The power of the enemy was with the sword, with soldiers. Since Bilam reversed this by using his power of the mouth – in the fight against him and Midyan, the Jews also used their enemies’ weapon of the sword seen in the 12,000 soldiers.
2. Yair Ben Menashe mentioned almost right at the end of the Parshah. The Gemara in Bava Basra tells us that he was the equivalent of majority of the Sanhedrin which we are then told is 36 people
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6. The Medrash says that there were 12,000 armed soldiers and paralleling them were 12,000 Jews selected to daven for their welfare. Why the need for two lots of 12,000 in these two forms?
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פרקי אבות
Pirkei Avos
Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:
The Noé Edition PIRKEI AVOS
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,אֹומר ֵ יֹוסי ֵ ַרּבִ י יְ ִהי ָממֹון ֲח ֵב ְרָך ָח ִביב ָעלֶ יָך ּכְ ֶׁשּלָ ְך וְ ַה ְת ֵקן ַעצְ ְמָך לִ לְ מֹוד ּתֹורה ֶׁש ֵאינָ ּה יְ ֻר ָּשׁה לָ ְך וְ כָ ל ָ ַמ ֲע ֶׂשיָך יִ ְהיּו לְ ֵׁשם ָׁש ָמיִ ם
וְ ַה ְת ֵקן ַע ְצ ְמָך ּתֹורה ָ לִ לְ מֹוד Apply yourself to study the Torah, for it is not yours by inheritance.
One must not delude himself into thinking that by virtue of the fact that his father and forefathers were scholars, he too will become a scholar, even without sweat and toil. Success at Torah study is achieved only through the investment of personal effort. Unlike a monetary inheritance, which is acquired effortlessly, Torah knowledge can be achieved only by those who actively seek it (Rashi, Rav).
One may be blessed with towering intellect, yet without toil he will not succeed in his Torah study. Meiri poetically captures this message: “How many rivers have dried up? How many rocks have yielded water?” [Many people imbued with great natural talent did not utilize their G-dly gifts and spiritually dried up, while others, ostensibly with limited abilities, have by dint of great effort made themselves into prolific scholars.] Rambam interprets this clause as a general rule of human development: No man is born with predestined superior qualities nor with built-in deficiencies. Every person is endowed with potential of a specific nature, but he must expend the effort to actualize it (Shmonah Perakim Chapter 8). It is this that our mishnah teaches: Prepare yourself through study and effort to achieve success, for it is not a G-d-given inheritance achieved without exertion. According to R’ Yonah, the Mishna prescribes preparatory stages that are necessary to make oneself a fitting receptacle for the Divine intelligence. Only one who has developed a refined and elevated character is a fitting vessel for Torah. The quality of the receptacle must always befit the contents. Hence, a human being must make himself G-dly in order to be a fitting receptacle for Torah. Furthermore, the lustful pursuit of luxuries and creature comforts is incompatible with growth in Torah. One must prepare himself for Torah study by creating in himself a fitting abode for it. In the words of Tanna d’Vei Eliyahu Rabbah 26, “Before man prays that words of Torah enter him, let him pray that excessive delicacies not enter his body.” When one sits down to learn Torah, he must set his emotional and intellectual agenda aside and concentrate fully on whatever he is studying. Concerns of health, work and inadequate intelligence to understand the words of Torah or other important and legitimate
worries can sidetrack one from the single-mindedness that Torah study demands. Apply yourself to study the Torah by making every effort to lay aside other concerns (Tiferes Yisrael). The Sfas Emes explains that preparation for Torah study means that one must be ready to submit to the Torah’s way of thinking even if he understands things differently. He should seek only Hashem’s will in Torah, not the validation of his own preconceived notions. Only thus will Torah leave its mark on him. The words ֶש ֵׁאינָ ה י ְֻר ָׁשה לָ ְך, for it is not yours by inheritance, seem to contradict the Biblical verse which teaches that Torah is the inheritance of the Congregation of Yaakov (Devarim 33:4). The explanation is that the inheritance of Torah is the property of the nation as a whole. However, every individual must be prepared to persevere in Torah study in order to receive his personal share in the national heritage (Tiferes Yisrael, Ruach Chaim, Sfas Emes). The Beis Yisrael offers a different explanation. Torah knowledge itself is the heritage of the Jewish nation. However, one must apply himself to study the Torah, for it [the necessary preparation one needs to acquire that precious heritage] is not yours by inheritance – one must exert himself in the preparation (see R’ Yonah above). [This is analogous to a group of orphans who were to receive a large inheritance from their father, consisting of money and precious gems. The executor of the estate instructed them to bring luggage to carry away their shares. “What!” they exclaimed, “Such a magnificent estate and we must bring suitcases? Aren’t there any among the items left to us by our father?” “No,” answered the executor. “Your father bequeathed you a fantastic fortune, but he didn’t leave you even one basket of piece of luggage. That you must provide yourself.” Our Father granted us the most precious legacy – His Torah. However, we must provide the proper receptacle for that inheritance. By refining our characters and freeing ourselves from the shackles of decadence and narcissism, we shape ourselves into fitting vehicles to bear our G-dly heritage.
ÂÂ Conveying love. The Gemara (Pesachim 49b) states regarding the verse מֹור ָשׁה ְק ִהלַ ת י ַַעקֹב ָ , it is the heritage of the Congregation of Yaakov (Devarim 33:4): Do not read it as מֹור ָשׁה ָ , heritage, but instead as אּור ָשׂה ָ ְמ, betrothed. Unlike a financial inheritance, which the children receive without lifting a finger, Torah cannot be given to one’s children unless they themselves expend the necessary effort. Hence, the term מורשהis not quite an appropriate term to use for the acquisition of Torah. However, one’s love and passion for Torah, unlike Torah knowledge, can indeed be inculcated in one’s children. This is symbolized by the word אּור ָשׂה ָ ְמ, betrothed. The groom’s joy in his fiancée is something that can be conveyed to others. Likewise, when children see the love of parent for Torah, it becomes infectious and inspires the children to love, learn, and live Torah (Dayan Chanoch Ehrentreu )שליט''א.
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