Hashem's love for Bnei Yisrael

Shalom all. I have a good friend who just came out with a sefer called, "Journey of Faith" on Sefer Bamidbar. He has worked on it for over five years and it's finally complete! He worked exceptionally hard on this sefer; It's filled with lots of wonderful commentaries, explanations, etc.

You may purchase the sefer at your local book store or online: http://www.eichlers.com/journey-of-faith-bamidbar-hardcover.html

Below is a dvar Torah from the Arthur, Rabbi Yonasan Arenias.

Have a wonderful shabbos,
Nisso

Hashem’s love for Bnei Yisrael.  

This week’s parashah begins with Hashem commanding Moshe and Aharon to count Bnei Yisrael. Rashi explains that Hashem wanted to count them in order to express His love for them. Just as a person frequently counts his money because it is precious to him, so, too, by counting Bnei Yisrael for the third time, just seven months after the previous count, Hashem showed that He cherished every one of His people (Bereishis Rabbah2:19; Rashi, according to Gur Aryeh and Maskil L’David).

            The timing of the count was particularly significant. Although Hashem had rested His Presence upon the Mishkan when it was erected on the first of Nissan (Shemos 40:1, 34), one month earlier, He did not count them then. Rather, He waited thirty days, until the“first day of the second month [Iyar]” (1:1). Thirty days is the time it takes (according to Jewish law) for a dwelling place to acquire the status of a permanent residence. Thus, only at this point, when the people saw that Hashem had come to dwell among them on a permanent basis, did it become clear how much He loved them, and He marked the happy occasion by counting them (Kli Yakar; Rashi, according to Maskil L'David).

Hashem used a very specific language in his command to Moshe. He said, שְׂאוּ אֶת רֹאשׁ, “take a head count” (verse 2) of Bnei Yisrael. The expression literally means, “Lift up the head.” It communicated Hashem’s special love for His people by alluding to His desire to elevate them above the other nations of the world and bestow upon them greatness (Tanchuma 1, 5, 8). He accomplished this by resting His Presence exclusively among them, on the Mishkan and, as we will see in Parashas Nasso, throughout the entire camp (see Rashi, Shemos 33:16–17).

            The series of events that led to this momentous occasion began on the day Hashem gave the Torah to Bnei Yisrael. Chazal compare that event to a marriage engagement — Hashem betrothed the Jewish people to Him by giving them the Torah in place of a ring. Then, on the day the Mishkan was set up, they were like a bride entering the bridal canopy. Finally, now, at the end of their first thirty days together, Hashem gave them a kesubah (marriage contract) (Kli Yakar; see Rashi, 7:1).

            This is why the Torah details in verse 1 the exact time and place of the census. It can be compared to a king who, after a long search, finally found a suitable marriage partner. He wished to commemorate the happy occasion by giving a kesubah (marriage contract) detailing the exact time and place of the marriage. Here, too, the Torah publicizes the exact time (“on the first day of the second month”) and place (“in the Sinai Desert”) that Hashem sealed His relationship with the Jewish people and elevated them above the nations of the world (Tanchuma 5).

Parashas Acharei Mos - Being Helpful Can Easily Be Un-Helpful

In Parashas Shemini [10:1,] the Torahs tells us the story of Aharon's sons, Nadav and Avihu, whose lives were taken for bringing a sacrifice. The Toras Kohanim explains that their actions were motivated by their overwhelming love for Hashem. When they witnessed the Heavenly fire descend, they felt the urge to contribute a fire of their own to express their love for Hashem. Despite their pure motivation, immediately a Heavenly fire emerged from the Kodesh Kedoshim and consumed them.

Why were they killed for bringing a sacrifice? It seemed like a noble thing to do, didn't it? “After all,” they thought, “Hashem did write in His Torah that the sons of Aharon, the Kohen, shall place a fire on the altar...” [Vayikra 1:7]

The problem: This 'noble' sacrifice was unauthorized. Regardless of their intentions, it's not what Hashem wanted from them. There were “rules” about bringing a sacrifice and they disobeyed those rules.

The question is; why is this episode mentioned again in this week's parasha? It says, “And Hashem spoke to Moshe after the death of Aharon's two sons, who brought a korbon before Hashem. Hashem spoke to Moshe: Speak to your brother Aharon that he not come into the Holy Sanctuary at all times, so that he won't die.” Why wait four parashiyos later to say this?

I think the answer is a big lesson in life. I will first give an example and then explain the lesson.

Sometimes my kids want to be helpful, so they “help” out around the house; what they call 'helpful', we call unhelpful. For example, they take upon themselves to clean and organize the house. The problem: Sometimes, it's easier if they didn't organize the house, because the items we knew where they were are now nowhere to be found! And when we find them, we have to put them back to where they really belong. It was nice and thoughtful, however, unhelpful and time-consuming.

The lesson: When we want to help someone, perhaps it's a good idea to do it the way they want it done. Otherwise it's really the opposite of helping. Nadav and Avihu, too, could have had every good intention on Earth, but they failed to inquire from Moshe Rebeinu whether this is what Hashem wanted.

It's wonderful to want to do an act of kindness for someone else. The question is whether you're really helping them by doing so. The fact that Hashem re-told Moshe to warn Aharon about the gedarim of bringing sacrifices, shows how important it is to do it in the right time, right setting, and the right way – the way the receiver would want it done – and not your way.

Have a wonderful Shabbos,

Nisso

Parashas VaYakhel-Pekudei

It seems like I will have to take a break from writing until Rosh Chodesh Iyar. If I see I am able to write, then I will. Until then, you may search for two & three years ago's dvar Torahs.

Have a Chag Kasher vSameach,
Nisso

Parashas Ki Sisa - Have a wonderful Shabbos!

I apologize, I will not be able to send anything this week.

Have a wonderful Shabbos!
Nisso

Parashas Tetzaveh - Pure Oil

This week's parasha starts off by commanding us what kind of oil to bring to ignite the menora. The Torah says, “Bring clear olive oil, [made from olives that were] crushed for lighting, to keep the lamp burning constantly.”

There are specific details in this one posuk:

(a) The Sisfei Chochomim points out that the word 'tamid' - constantly - can either mean regularly or continuously. In this context, it's 'regularly', since the menora is only lit until the mornings and not throughout the day.

(b) Rashi says that 'clear olive oil' means it should be without sediment. It's the purest, very first drops which come out of olives.

(c) And that he must kindle it until the flame ascends on it's own and not through the spark. The Gur Aryeh explains he should not just let the wick catch a spark and then go on to the next one, rather, he must keep holding the kindled flame until the wick has caught on fire.

It's interesting because a flame represents a neshama. Just like the flame's motion is continuously rising, so too, a Jew's neshama strives to continuously rise. In other words, a Jew should always make sure his/her spiritual goal is to elevate his/her neshama - to do the Ratzon Hashem.

Additionally, the olive represents the chitzoniyus (externals) a.k.a. the body, and the olive oil represents the pnimiyus (internals) a.k.a. the neshoma. The light emanating from the flame represents the Jew.

The posuk seems to be alluding to the role of a Jew as well as the requirements of the menora lighting. A combination between the clear olive oil (purity,) the flame (ascending motion,) and the light (a Jew,) hints that a Jew's role in serving Hashem is to remain pure and to always elevate his neshoma.

LaYehudim Hai'sa Ora, vSimcha, vSason, v'Ikar. Ken tih'Yeh Lanu!

Have a wonderful Shabbos and Chag Kasher vSameach,

Nisso

Parashas Teruma - We're Unique!

The next several weeks (realistically speaking, until Rosh Chodesh Iyar) will be a challenge to write something on the parasha, but I'll surely try!

Parashas Teruma talks about the different material used as a teruma offering. If I had to choose what caught my attention the most, I'd say the Tachashim. I found it interesting that Rashi explained it was a type of animal which existed only at the time. It had many colors, therefore, Onkelos translated it as 'Sasgona'. 'Sas' means “Rejoice,” and 'Gavna' means “Color,” because it rejoiced and was proud with its multi-colors.

Why was this important to point out? And why translate this animal after its description of confidence, emotion, and/or looks? We don't translate a giraffe as “Spotted Tall.” What's so different about this animal that Onkelos translated it as “Rejoice” and “Color?” And to mention its “Pride” – what message should we learn from this?

It says in Masechta Shabbos [daf 28] that this Tachashim was a briah bifnei atzmo – a unique briah, which was skinned for its beautiful, colorful fur. I think “Sas” also indicates it had six colors, from the word “Shesh.” The Gemara also says that it was created for that specific reason at that specific time.

Humans – ben adam - are made of earth – adama. Any human body can be reduced to a small pile of the earth's minerals and elements. Yet this seemingly insignificant entity has an exalted function: it acts as a vessel for the neshama. When Hashem took the dust of the earth, formed man, and breathed into him a G-dly soul, He created a unique creature containing within himself both the spiritual and the physical. It is that duality that endows man with free will. Were he bound strictly by the physical world, he would have no more free choice than animals. Were he connected solely to the spiritual world, he would have no more free choice than the angels. Because man lives in both worlds, he has the ability to make choices. If he chooses incorrectly, he declares himself unfit for the highest purpose and has altered his own essence. He has become like a chair with no seat, a cup with no bottom – a utensil unable to do what it was created to do. [Introduction of Sefer: A lesson a day p.XXVI]

In one of the letters Rav Wolbe wrote to a bochur, he said, (I am paraphrasing) “It's important not to get down on yourself if you see your friend is doing better than you - whether it's learning, sports, etc.” In other words, DON'T MEASURE YOURSELF WITH SOMEONE ELSE'S MEASURING STICK. Everyone has their own kochos and reasons for being in this world.

Rav Yaakov Hillel says, “If we are intellectually and emotionally accepting of the facts of our role (ie. our situation in life) and are at peace with them, we will not find it all that difficult to fulfill our Divine obligations. We know why we are here and will not be surprised by unforeseen twists and turns in the course of our lives.”

Perhaps this is why it was important to note that this Tachashim (also translated as Sasgona) rejoiced and was proud with it's multi-color! There was nothing like it. It was unique and had a unique tafkid. It looked nothing like the other animals and lived for one reason. We, too, are unique and have special qualities that no other person has. We all traveled through many paths, lived through many situations, and had many different experiences. That's what makes us who we are. Perhaps, we too, should rejoice with what we have.

Who's considered rich? One who's happy with what he has. - Pirkei Avos

Have a wonderful Shabbos,
Nisso

Parashas Mishpatim - Ears Pierced

It says in this week's parasha [21:6] that if a slave loves his master and chooses to stay with him after the sixth year, (the amount of time till he's eligible for freedom,) then his master must bring him to elohim - the judges, and take him to the door or the doorpost, where his master pierces his ear with an awl. He then serves his master forever.

Rashi introduces Rabbi Yochanan ben Zakkai, explaining: The man whose ear heard at Har Sinai, “You shall not steal,” and nevertheless went ahead and stole, should have his ear pierced. And if he sold himself as a slave; the man whose ears heard at Har Sinai, “For to Me Bnei Yisroel are servants,” and nevertheless went ahead to acquire a master, should have his ear pierced.

It seems like the message here is to solely serve Hashem. If Bnei Yisroel don't, it's inferred that they get 'punished' via the ear because they should have obeyed what they heard at Har Sinai.

The posuk above was talking about slaves, therefore I understand the second explanation, 'for he sold himself and choose a master other than Hashem', however, (a) what about civilians? Didn't our ears hear what was said at Har Sinai? Why don't we get our ears pierced after transgressing any of the commandments we heard on Har Sinai? (b) Why does this 'punishment' come about only once he has spent six wonderful years with his master and then decided to continue serving him forever? If this act of piercing his ear serves as a 'punishment', shouldn't the ear piercing happen right after he has sinned?

Answers:

The only commandments we heard directly from Hashem was “Anochi Hashem Elohecha,” and, “Lo Yehiyeh lecha Elohim acheirim,” but then we asked for Moshe to teach us the rest because we couldn't handle Hashem's awesome revelation.

Piercing of the ear is an indication of being meshubad to your master; something normally done by slaves. At first, when this guy was sold by Beis Din, it was because he wasn't able to pay a debt – so he was forced into slavery. Either he stole something and couldn't pay it back or he was in dire need for money. (The money spent to purchase him is used to reimburse his victims.) Once he served his master for six years and now has the option of freedom - but chooses to stay a slave, that's when his ear gets pierced because it was now his choice. That was the punishment.

It's interesting to note, the posuk says, “v'hi'gisho adonav el elohim,” - His master must bring him to the judges. Unkelos translates “v'hi'gisho” as “vikarbinei – bring him close.” With that translation, perhaps the posuk could be read b'derech remez (hint,) “His master should bring him close to Elohim a.k.a. Hashem.” The master himself should have rebuked the slave and told him to go free. Once he is free, he's able to keep all of Hashem's Torah and Mitzvos and to solely serve Hashem! Once the slave was rebuked and still decided to stay a slave, he was paid back with an awl pierced in his ear.

Have a wonderful Shabbos,
Nisso