Where Did Yehoshua Go? - Mishpatim 5771

Rashi explains the Posuk 24:13 (וַיָּקָם מֹשֶׁה, וִיהוֹשֻׁעַ מְשָׁרְתוֹ; וַיַּעַל מֹשֶׁה, אֶל-הַר הָאֱלֹקִים). Rashi says (ויקם משה ויהושע משרתו: לא ידעתי מה טיבו של יהושע כאן. ואומר אני, שהיה התלמיד מלוה לרב עד מקום הגבלת תחומי ההר, שאינו רשאי לילך משם והלאה, ומשם ויעל משה לבדו אל הר הא-לקִים, ויהושע נטה שם אהלו ונתעכב שם כל ארבעים יום, שכן מצינו, כשירד משה (לקמן לב יז) וישמע יהושע את קול העם ברעה, למדנו שלא היה יהושע עמהם) As Moshe Rabbeinu goes up to Har Sinai the Talmid Yehoshua accompanied the Rebbi as far as he was able to go until the point that they were commanded that they can no longer go forward. From that point, Moshe Rabbeinu went alone to the Har Elokim. It sounds so beautiful except if you look back in Parshas Yisro 19:24 (וַיֹּאמֶר אֵלָיו יְרוָר לֶךְ-רֵד, וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ; וְהַכֹּהֲנִים וְהָעָם, אַל-יֶהֶרְסוּ לַעֲלֹת אֶל-יְרוָר--פֶּן-יִפְרָץ-בָּם) Rashi explains how the mountain was divided into boundaries where different people can go up. Rashi says (ועלית אתה ואהרן עמך והכהנים: יכול אף הם עמך, תלמוד לומר ועלית אתה. אמור מעתה, אתה מחיצה לעצמך ואהרן מחיצה לעצמו והם מחיצה לעצמם. משה נגש יותר מאהרן, ואהרן יותר מן הכהנים, והעם כל עיקר אל יהרסו את מצבם לעלות אל ד') that Moshe had his own boundary, Aharon had his boundary, the Kohanim had their boundary. There was a point where all of Klal Yisrael could go until the boundary. Beyond that Kohanim could go until the boundary. Beyond that Aharon could go until the end of his boundary. Beyond that Moshe Rabbeinu can go alone.

I don’t understand, Yehoshua accompanied Moshe to a point that afterwards Moshe went alone? That is not true. Yehoshua was a Yisrael so he could go to the boundary of Klal Yisrael. Beyond that Moshe wasn’t alone because the Kohanim were with him. Beyond that Moshe wasn’t alone because Aharon was with him. Sounds like a good Kasha to me.

Angel Shoemaker - Mishpatim 5771

23:20 – 23:21 ( הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, לְפָנֶיךָ, לִשְׁמָרְךָ, בַּדָּרֶךְ; וְלַהֲבִיאֲךָ, אֶל-הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי) After Shishi we are told that there would be a Malach accompanying Klal Yisrael in their journey. Then the Ribbono Shel Olam warns us (הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ, אַל-תַּמֵּר בּוֹ:  כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם, כִּי שְׁמִי בְּקִרְבּוֹ) Be careful with this Malach, he won’t forgive you, and somehow Hashem’s name is in this Malach.

Which Malach is this? Rashi tells us (כי שמי בקרבו: מחובר לראש המקרא, השמר מפניו כי שמי משותף בו, ורבותינו אמרו זה מטטרו"ן ששמו כשם רבו. מטטרו"ן בגימטריא שקי) That there is a Malach (מטטרו"ן) whose name is the numerical value of (שקי) which is the numerical value of Hashem’s name.

Who is this Malach (מטטרו"ן)? The first thing I will tell you is that this name should not be pronounced. This is something brought Al Pi the Arizal and is also mentioned in some Halachah Seforim including the Kaf Hachaim Siman 5 Os 10. The Chayei Adom is at the end of Klal 5 and brings this concept as well. Therefore, this Malach is called by his nickname Matat which are the first three letters of his name.

Who is this Malach, we have never heard of him? Rabbeinu Bachye here on the Parsha writes that this is Hashem’s beloved Malach.

The Maral in Maseches Sanhedrin 39 explains that every Malach has only one Shlichus and this Malach Matat does the Shlichus of whatever the Ribbono Shel Olam has going on at that time. In a sense, when a builder builds a building he has many workers and each one has a job. He also has a supervisor. In a very crude example, Matat is Hashem’s supervisor.

Who is this Malach? In Maseches Yevamos 16b (11 lines from the bottom) (אמר רבי שמואל בר נחמני אמר רבי יונתן פסוק זה שר העולם אמרו (תהילים לז) נער הייתי גם זקנתי מאן אמריה אילימא קודשא בריך הוא מי איכא זקנה קמיה ואלא דוד אמריה מי קשיש כולי האי אלא ש"מ שר העולם אמרו) The Gemara here refers to the Sar Haolam (שר העולם) which means a Malach called the Sar of the world. Tosafos writes there that it is this Malach Matat. (פסוק זה שר העולם אמרו. קשיא לר"ת דעשה הפייט השר המשרת נער נקרא הוא מטטרון הנכבד והנורא אלמא מטטרון הוא שר העולם שנקרא נער ובפיוט אחר יסד תוקף מטטרון שר הנהפך לאש מבשר משמע דחנוך הוא מטטרון ואי אפשר שיהיה חנוך שר העולם דבפרק אלו טרפות (חולין ס. ושם) אמר דבששת ימי בראשית פתח שר העולם ואמר ישמח ה' במעשיו וחנוך לא היה במעשה בראשית וי"ל דמטטרון אין זה שר העולם והא דנקרא נער לא משום דכתיב נער הייתי וגם זקנתי אלא (ה) נער שכן היה שמו ובפסיקתא בח' שמות של מטטרון מונה נמי נער ועוד דאגדות חולקות זו על זו דבבראשית רבה י"א דחנוך מת כדמתרגמי' כי לקח אותו (בראשית ה) המית יתיה ובריש מסכת דרך ארץ משמע דנכנס לג"ע בחייו). Not much is known about this Malach by most people.

Who is he? The Michtav Eliyahu writes in Cheilek Aleph page 34 about this Malach. Most people are aware that Eliyahu Hanavi never died and he went up to Shamayim and returned as a Malach. There is a second human being who had the same Zechus, a human being before Matan Torah. In Beraishis 5:24 it says (וַיִּתְהַלֵּךְ חֲנוֹךְ, אֶת-הָאֱלֹקִים; וְאֵינֶנּוּ, כִּי-לָקַח אֹתוֹ אֱלֹקִים). Rashi explains (ויתהלך חנוך: צדיק היה וקל בדעתו לשוב להרשיע, לפיכך מיהר הקב"ה וסילקו והמיתו קודם זמנו [וזהו ששינה הכתוב במיתתו לכתוב ואיננו בעולם למלאות שנותיו). That this Chanoch too went up to Shamayim alive and he became this Malach Matat. So what I told you until now is a basic Yedia in Yahadus that there was such a person Chanoch who became a Malach Matat which is a beloved Malach.  

A Vort regarding this Malach. The Michtav Eliyahu there brings regarding Chanoch, what was his greatness? Chanoch had a job as a shoemaker. Every stitch that he made he was Miyacheid Michudim. I don’t know exactly what this means but it means something extraordinary. In his work he did something fantastic and that brought him to a great Madreiga.

R’ Yisrael Salanter is quoted in the Michtav Eliyahu as saying the following. He says don’t think that Chanoch had Kavonos Elyonos, that his main focus was on Heiche Kavanos. When you are working for someone you are not allowed to do that. He says that Chanoch in his work as a shoemaker was extra careful with every stitch to do his work faithfully. To do his work and give his employer the full day’s work that he was entitled to. That was his main Kavana. It was not Kavonos Elyonos that would distract him from his work. He did his work faithfully. This is a Vort of R’ Yisrael Salanter printed here in the Michtav Eliyahu.

The Michtav Eliyahu, R’ Dessler has a son in law who should live and be well R’ Yehoshua Gelbzahler Shlita, who is an extraordinary Talmid Chochom and lives today in Monsey. In 1952 Rav Dessler visited R’ Yehoshua Gelbzahler and R’ Yehoshua Gelbzahler complained about this Vort from R’ Yisrael Salanter which his father in law brought. He said how can you make Chanoch into a trustworthy employee, that was his greatness? For that he became a Malach? He complained and he brought that on the contrary that Chanoch was into Yesodos Elyonos. He understood Yechudim of Hashem.  Why do you make him into a regular employee? This was his question to Rav Dessler.

Rav Dessler responded in a letter that is printed in R’ Gelbzahler’s Sefer, Kodshei Yehoshua at the end of Krach Hei (the fifth volume). I saw this Sefer in the Azat in the Mir Yerushalayim and if you can get it, it is definitely worthwhile to learn through this exchange of letters.

As I understand, Rav Dessler’s response is the following. R’ Yisrael Salanter was trying to teach us that there is a concept of extraordinary Kavanos that great people can reach. But you should know one Yesod says Rav Dessler. That any Heiche Kavanos, any greatness can only come if it is tied to Kiyum Hamitzvos. You have to keep one of the Taryag Mitzvos and then you can go to higher levels. For example someone who puts on Tefillin with great Kavana but those Tefillin are Posul, will achieve zero, so you have nothing. Heiche Kavanos must be attached to Mitzvos. That was R’ Yisrael Salanter’s focus. That Chanoch in his first step of Avodah made sure that whatever Kavanos he would have would not detract in any which way from his Avodah to the Ribbono Shel Olam. From the things that he was doing and being Mekayeim the Mitzvah of being a faithful employee. R’ Yisrael Salanter was teaching us that if you see a great man, you want to learn from him? Know that even in his greatness, in his extraordinary level that he had, you should know that his first and foremost Kavana was to be a loyal employee who did the work that he had to do the way he had to do it. An extraordinary exchange of letters and certainly an extraordinary piece of Mussar.

The Succah & The Clouds - Mishpatim 5771

23:14 – 16 (יד  שָׁלֹשׁ רְגָלִים, תָּחֹג לִי בַּשָּׁנָה טו  אֶת-חַג הַמַּצּוֹת, תִּשְׁמֹר--שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב, כִּי-בוֹ יָצָאתָ מִמִּצְרָיִם; וְלֹא-יֵרָאוּ פָנַי, רֵיקָם טז  וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ, אֲשֶׁר תִּזְרַע בַּשָּׂדֶה; וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה, בְּאָסְפְּךָ אֶת-מַעֲשֶׂיךָ מִן-הַשָּׂדֶה) The GRA says a Pshat regarding the Sholosh Regalim. It is interesting to note that Sukkos is referred to here in Parshas Mishpatim and in Parshas Ki Sisa as (חַג הָאָסִף). (חַג הָאָסִף) means the holiday that takes place at the time that the Tevua is gathered in from the fields. Later in Parshas Emor in 23:34 ( דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר:  בַּחֲמִשָּׁה עָשָׂר יוֹם, לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה, חַג הַסֻּכּוֹת שִׁבְעַת יָמִים, לַירוָר) and Parshas Re’ey 16:13(חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ, שִׁבְעַת יָמִים:  בְּאָסְפְּךָ--מִגָּרְנְךָ, וּמִיִּקְבֶךָ) the Yom Tov is referred to by its more popular name of Sukkos.

The greater significance of this fits with the Shittas HaGRA in Shir Hashirim that talks about the Sukkos that we sit in on Chag HaSukkos are according to one Man D’omar K’negged the Ananei Hakavod (the clouds of glory) that surrounded Klal Yisrael in the Midbar. Most Meforshim understand that this refers to the fact that the entire 40 years in the Midbar the Ananei Hakavod protected Klal Yisrael.

There are many difficulties with this. The Tur’s Kasha of why such a Yom Tov should be celebrated in Tishrei instead of Chodesh Nissan where it belongs?

The Kasha of why the Ananei Hakavod are remembered with a Yom Tov more than the Man or the B’air Hamayim? These 3 go together because it was in the Zechus of Moshe, Aharon, and Miriyam. Why would the Ananei Hakavod have a special Zechus that there is a Yom Tov K’negdom?

Due to these questions and others, the GRA explains that Negged the Ananei Hakavod doesn’t mean the protection of the Ananei Hakavod at all. Instead he says it refers to the Ananei Hakavod in the following instance.  As we know that when Moshe Rabbeinu was up at Har Sinai, Klal Yisrael sinned with the Cheit HaEigel. The Shechina which had resided amongst Klal Yisrael was no longer among them. They were forgiven on the 10^th day of Tishrei, Yom Hakippurim and Moshe Rabbeinu came down from Har Sinai on the 10^th day. On the 11^th day of Tishrei he commanded Klal Yisrael to build a Mishkan. Klal Yisrael responded by bringing donations for two days (as can be seen in Parshas Vayakheil 36:3 (וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה, אֵת כָּל-הַתְּרוּמָה אֲשֶׁר הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ--לַעֲשֹׂת אֹתָהּ; וְהֵם הֵבִיאוּ אֵלָיו עוֹד, נְדָבָה--בַּבֹּקֶר בַּבֹּקֶר) by the words (בַּבֹּקֶר בַּבֹּקֶר)). Those two days were the 12^th and 13^th days of Tishrei. On the 14^th day of Tishrei the work began, the Chachmei Leiv gathered and received their instructions on how to build the Mishkan. On the 15^th day of Tishrei the actual physical work of building the Mishkan commenced. At that time, the Anan which represented the Shechina, protected Klal Yisrael and not the Ananei Hakavod and the Anan came back and resided among Klal Yisrael.

Says the GRA, it is that return of the Anan on the 15^th day of Tishrei which the Mitzvah of sitting in a Sukkah on Sukkos is in observance of. The Mitzva is an observance of that return of the Ananei Hakavod. As the GRA says, on Yom Tov we say Ata V’chartanu Mikol Ho’amim Ahavta Banu V’ratzisa Banu. Where Ata V’chartanu Mikol Ho’amim is K’negged Pesach, when Klal Yisrael was chosen. Ahavta Banu, the love of Hakadosh Baruch Hu is a reference to Chag Hashavuos, the Chuppah and marriage of Klal Yisrael. V’ratzisa Banu which is a language of forgiveness is a reference to Chag Hasukkos. The Mitzvah of Sukkos on Sukkos is a remembrance of the Kappara and the return of the Ananei Hakavod. All of this is in the GRA on Shir Hashirim. 

We now return to Parshas Mishpatim. In Parshas Mishpatim and Parshas Ki Sisa which are the Parshios that were said prior to the Cheit Ha’eigel, this Yom Tov is called (חַג הָאָסִף). There was as of yet no Mitzvah of sitting in a Sukkah. This Mitzvah of sitting in a Sukkah didn’t come until after the Cheit Ha’eigel. This was after the 15^th day of Tishrei when the Anan returned and there was something to remember. Therefore, here it is called (חַג הָאָסִף). After the Cheit Ha’eigel in Parshas Emor and Re’ey it is called (חַג הַסֻּכֹּת).

It is also Miduyak beautifully that when it says (אֶת-חַג הַמַּצּוֹת) in this week’s Parsha, it is mentioned that Matzah should be eaten for seven days. When it mentions (חַג הָאָסִף) it doesn’t refer at all to eating in a Sukkah. The reason is, here it was not yet part of the Yom Tov. It was a holy day (חַג הָאָסִף) but not yet (חַג הַסֻּכֹּת). A beautiful GRA L’shitosoi. So this is one idea here in the end of the Parsha.

I For An Eye - Mishpatim 5770

The question of the week is: In the first Perek of Maseches Gittin which we are learning in Yeshiva this year, there is a Machloikes between the Chachamim and Rav Meir whether it is a Zcus for an Eved Canani to go free or a Choiv (bad for him). Rav Meir says it is a Choiv because he loses the ability to be married to a Shifcha Cananis and if he is an Eved of a Kohen he can no longer eat Terumah. The Chachamim say it is a Zcus for the Eved to go free. L’choira, it should be a strong Raya from the Parsha of Eved Canani itself. We know that if the master knocks out a tooth, eye or any of the 24 Roshei Eivarim, the Eved goes free. That is good according to the Chachachim that say that it is a Zcus for him to go free, however, according to Rav Meir that it is a Choiv for him to go free, what is the Pshat? Because the master knocked out his tooth or eye, the Eved should be forced to leave even if he doesn’t want to? This is a Davar Pele that needs a Hesber.

Money Fights - Mishpatim 5770

A Dvar Mussar: Parshas Mishpatim discusses Dinei Mamon which is always a big Nisayon. Being honest in finances is a big Nisayon. However, the fights and arguments between people regarding money could mostly be avoided if people would realize something that is true about the nature of people. You all know that what is for your good you see your way. 2 Honest people will see things 2 different ways.

There was a case that came to me as a Din Torah which is a good Mashul of the truth of most disagreements. The employee as part of her compensation package was receiving health insurance benefits at no extra out of pocket cost. Her husband started receiving health insurance benefits as part of his compensation package from his job. The employee went to her boss and said that since she will no longer be needing the health insurance benefits, she would like an increase in her salary commensurate to the health insurance cost that the employer will now be saving. He agreed. After awhile that she had not received an increase in her salary she once again approached her boss with her request. This time she thought that she would receive it as a onetime bonus for the full year.  The employer said it is true that the employee came to me; however, I never promised her the money. So she came to me a second time and again I did not promise her money. I don’t know where she is getting this from? They were being very nice to each other; however, they were both accusing each other of being liars.

Upon pinning them down to the exact words used in the exchange, the employer after being approached by the employee to increase her salary as she didn’t require health benefits anymore said, Zeh Nehene V’Zeh Loi Chasar. The employee understood it to mean, I will get the money that anyway the employer was spending, so I gain and the employer doesn’t lose. The employer understood the exchange as I will gain as now I don’t have to spend money on health benefits and the employee doesn’t lose as she still will have health benefits albeit from her husband. So each one heard that I will be Nehene. However, there were 2 translations of the phrase.

Very often there are disagreements between 2 honest good people where something is translated one way and what is being heard by each party is that only they are going to gain.

The Halacha is if you take someone to court Sheloi K’din, not only are you not entitled to the money that the court gives you, you really have to reimburse him for his legal expenses as well even if you are the one who is right.

Nice Clothes - Mishpatim 5770

22:8 ח  עַל-כָּל-דְּבַר-פֶּשַׁע עַל-שׁוֹר עַל-חֲמוֹר עַל-שֶׂה עַל-שַׂלְמָה עַל-כָּל-אֲבֵדָה, אֲשֶׁר יֹאמַר כִּי-הוּא זֶה--עַד הָאֱלֹ ר ים, יָבֹא דְּבַר-שְׁנֵיהֶם:  אֲשֶׁר יַרְשִׁיעֻן אֱלֹ ר ים, יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ Salma is translated as clothing. Earlier in Parshas Bo, the Bnei Yisrael borrowed clothing from the Mitzrim, as it says in 12:35 לה  וּבְנֵי-יִשְׂרָאֵל עָשׂוּ, כִּדְבַר מֹשֶׁה; וַיִּשְׁאֲלוּ, מִמִּצְרַיִם, כְּלֵי-כֶסֶף וּכְלֵי זָהָב, וּשְׂמָלֹת  with the Mem before the Lamed while here it is Salma with the Lamed before the Mem.

The Ben Ish Chai in Ben Yehoyada explains the difference and significance between Salma and Smalois. The difference is that Salma means cheap clothing and Smalois means expensive clothing. How so? The Posuk that we just quoted from Parshas Bo is saying that the Bnei Yisrael didn’t borrow dungarees or T-Shirts from the Mitzrim, they borrowed the fancy clothing. By our Posuk it is talking about anything of value because you can go to Bais Din for anything that is worth a Perutah even though it is insignificant. 

With this we gain that we can explain a Chazal. In Rus 3:3 וְרָחַצְתְּ וָסַכְתְּ, וְשַׂמְתְּ שמלתך (שִׂמְלֹתַיִךְ) עָלַיִךְ--וירדתי (וְיָרַדְתְּ) הַגֹּרֶן; אַל-תִּוָּדְעִי לָאִישׁ, עַד כַּלֹּתוֹ לֶאֱכֹל וְלִשְׁתּוֹת Nomi was giving Rus directions for her encounter with Boaz. You should bathe, put on perfume, get dressed… Rashi Teitches that put on your clothes means that you should wear Shabbos clothing. How does Rashi know that it is Shabbos clothing? According to our Yesoid it is Geshmak. Simloisayich with the Mem before the Lamed means Chashuva Begodim which would be Shabbos clothing.

Another example of this is in Parshas Bo 12:34 לד  וַיִּשָּׂא הָעָם אֶת-בְּצֵקוֹ, טֶרֶם יֶחְמָץ; מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם, עַל-שִׁכְמָם The Yidden wrapped the extra dough which was going to be their Matza B’simloisam in their Chashuva clothing. It was Matza from a Mitzva so they didn’t wrap it in a Shmata.