At the beginning of Parshas Chukas in Perek Yud Tes Posuk Aleph and Bais the Posuk says Vayidabeir Hashem El Moshe V’el Aharon Leimor. Zois Chukas Hatoirah Asher Tzivah Hashem Leimor. The word Leimor is mentioned an extra time. The first Leimor is typical. Why is the second Leimor there? The Ksav Soifer explains something else about the beginning of the Parshah. Rashi in Perek Yud Tes Posuk Chaf Bais in D”H Parah Aduma says the connection between Parah Aduma and the Eigel is that the Inyan of the Para Aduma is that the same way a child’s mother comes and wipes away the filth so to let the cow come and atone for the Eigel. The connection between the Para Aduma and the Eigel is vague as to exactly what it is. The Ksav Soifer gives us a nice connection. We have a Kabalah that the Choitim by the Eigel were the Eiruv Rav. They were the ones who wanted to make the Avoida Zarah. Klal Yisrael who had Kashas as to where Moshe Rabbeinu was since the time was up, just followed along. Klal Yisroel’s history especially in Galus is always a challenge. The Goy asks questions and puts a Yid on the defensive and then he feels uncomfortable and is in Sakana. By the Para Aduma, Rashi brings that idea when he says, in Posuk Bais, L’fi ShehaSatan V’umois Haoilam Moinin Es Yisroel Loimer, Mah Hamitzva Hazois, Umah Tam Yesh Ba? Dafka here we say, Zois Chukas Hatoirah, that there is no reason. This is supposed to be our Chizuk against our association with the Eiruv Rav to be strong in what is correct even without knowing the reason. That is the Kaparah. The second Leimor is Hashem telling Moshe to tell Klal Yisroel that Dafka here is where it is Zois Chukas Hatoirah without a reason.
יום רביעי, 27 ביוני 2012
Wasn't Moshe Tamei? - Chukas 5770
The question of the week is: The Gemara in Gittin 60a on the bottom to 60b on the top says that the Parsha of Parah Adumah was taught to Klal Yisrael on the day that the Mishkan was set up, on Rosh Choidesh Nissan. אי נמי לכדרבי לוי דאמר רבי לוי שמנה פרשיות נאמרו ביום שהוקם בו המשכן אלו הן פרשת כהנים ופרשת לוים ופרשת טמאים ופרשת שילוח טמאים ופרשת אחרי מות ופרשת שתויי יין ופרשת נרות ופרשת פרה אדומה They had been told about Parah Adumah at Marah. The first Parah Adumah ever was prepared on the second day of Nissan. Why was it not done earlier? One of the requirements as listed in the Posuk 19:4 is ד וְלָקַח אֶלְעָזָר הַכֹּהֵן, מִדָּמָהּ--בְּאֶצְבָּעוֹ; וְהִזָּה אֶל-נֹכַח פְּנֵי אֹהֶל-מוֹעֵד, מִדָּמָהּ--שֶׁבַע פְּעָמִים that there should be an Ohel Moed, so until there was a Mishkan there can be no Parah Adumah.
Moshe Rabbeinu served as Kohen Gadol the week before Rosh Choidesh Nissan. Moshe Rabbeinu should have been a Tamei Meis as there was no Parah Adumah at that time, so how was he able to be Meshameish as a Kohen Gadol especially if the obligation of the Parah Adumah had already been taught at Marah? You might argue that maybe Moshe Rabbeinu wore gloves all the time and made sure not to become Tamei. However, we find that Moshe Rabbeinu was Oisek with Aroinoi Shel Yosef, he is credited with taking Yosef’s coffin into the Midbar and we know that the Aroinoi Shel Yosef is Metamei because the whole Mitzvah of Pesach Sheini came about because of the people who were Tamei Meis from carrying the Aron of Yosef. So Moshe Rabbeinu should have been Tamei, so how could he have served as the Kohen Gadol during the Shivas Yimei Hamiluim?
Moshe Rabbeinu served as Kohen Gadol the week before Rosh Choidesh Nissan. Moshe Rabbeinu should have been a Tamei Meis as there was no Parah Adumah at that time, so how was he able to be Meshameish as a Kohen Gadol especially if the obligation of the Parah Adumah had already been taught at Marah? You might argue that maybe Moshe Rabbeinu wore gloves all the time and made sure not to become Tamei. However, we find that Moshe Rabbeinu was Oisek with Aroinoi Shel Yosef, he is credited with taking Yosef’s coffin into the Midbar and we know that the Aroinoi Shel Yosef is Metamei because the whole Mitzvah of Pesach Sheini came about because of the people who were Tamei Meis from carrying the Aron of Yosef. So Moshe Rabbeinu should have been Tamei, so how could he have served as the Kohen Gadol during the Shivas Yimei Hamiluim?
Gloves - Chukas 5770
On the topic of the Parah Aduma we have to understand a little bit about Tumah. When Moshiach will come Bim’heira B’yamainu, we will once again be Noiheg Tumah and Taharah and everything will be divided between things that are Tamei and things that are Tahor. We will have to have a separate set of dishes for the days of Tumah and Taharah unless you want to use plastic. We will have to have a separate car for Tumah and Taharah.
At the end of Megillas Rus in 4:7 we learn ז וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל-הַגְּאֻלָּה וְעַל-הַתְּמוּרָה, לְקַיֵּם כָּל-דָּבָר, שָׁלַף אִישׁ נַעֲלוֹ, וְנָתַן לְרֵעֵהוּ; וְזֹאת הַתְּעוּדָה, בְּיִשְׂרָאֵל The custom was to do a Kinyan Chalipin which today we do with a handkerchief that is used when you sell your Chameitz or by the Kesubah and that exchange creates a Kinyan. The custom in those days was to use a Na’al as is used in the Posuk which some want to say means a shoe, however, others like the Even Ezer here and Rabbeinu Bachye in Parshas Shemos want to say it means a glove. If it meant a shoe it would have said Na’aloi Mei’al Ragloi so here it means a glove. The question is why was everyone wearing gloves? The Teretz is that in a world of Tumah and Taharah you want to wear gloves.
Let’s say you have a friend who went to a Levaya, he is now an Av Hatumah. The Meis is an Avi Avois Hatumah and he became an Av Hatumah. If you shake his hand you become a Rishoin L’tumah. A person can’t become a Sheini, however, as just illustrated; it can happen that a person becomes a Rishoin. For that reason it was common to wear gloves. If a person who was at a Levaya shakes your hand and you are wearing a glove than the glove becomes a Rishoin and the Tumah is not transmitted to the person wearing the glove. So it was a wise practice in those days to always wear a glove.
We read in the Haftoirah to Parshas Zachar that Shmuel kills Agag. Shmuel 1 15:33 לג וַיֹּאמֶר שְׁמוּאֵל--כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ, כֵּן-תִּשְׁכַּל מִנָּשִׁים אִמֶּךָ; וַיְשַׁסֵּף שְׁמוּאֵל אֶת-אֲגָג לִפְנֵי יְרוָר, בַּגִּלְגָּל If Shmuel was a Nazir how could he become Tamei by killing Agag? The answer may be the same that he wore perhaps 2 gloves and the outside glove became the Av Hatumah and the inside glove became the Rishoin L’tumah and the Tumah is not transmitted then to a human being as a Sheini.
At the end of Megillas Rus in 4:7 we learn ז וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל-הַגְּאֻלָּה וְעַל-הַתְּמוּרָה, לְקַיֵּם כָּל-דָּבָר, שָׁלַף אִישׁ נַעֲלוֹ, וְנָתַן לְרֵעֵהוּ; וְזֹאת הַתְּעוּדָה, בְּיִשְׂרָאֵל The custom was to do a Kinyan Chalipin which today we do with a handkerchief that is used when you sell your Chameitz or by the Kesubah and that exchange creates a Kinyan. The custom in those days was to use a Na’al as is used in the Posuk which some want to say means a shoe, however, others like the Even Ezer here and Rabbeinu Bachye in Parshas Shemos want to say it means a glove. If it meant a shoe it would have said Na’aloi Mei’al Ragloi so here it means a glove. The question is why was everyone wearing gloves? The Teretz is that in a world of Tumah and Taharah you want to wear gloves.
Let’s say you have a friend who went to a Levaya, he is now an Av Hatumah. The Meis is an Avi Avois Hatumah and he became an Av Hatumah. If you shake his hand you become a Rishoin L’tumah. A person can’t become a Sheini, however, as just illustrated; it can happen that a person becomes a Rishoin. For that reason it was common to wear gloves. If a person who was at a Levaya shakes your hand and you are wearing a glove than the glove becomes a Rishoin and the Tumah is not transmitted to the person wearing the glove. So it was a wise practice in those days to always wear a glove.
We read in the Haftoirah to Parshas Zachar that Shmuel kills Agag. Shmuel 1 15:33 לג וַיֹּאמֶר שְׁמוּאֵל--כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ, כֵּן-תִּשְׁכַּל מִנָּשִׁים אִמֶּךָ; וַיְשַׁסֵּף שְׁמוּאֵל אֶת-אֲגָג לִפְנֵי יְרוָר, בַּגִּלְגָּל If Shmuel was a Nazir how could he become Tamei by killing Agag? The answer may be the same that he wore perhaps 2 gloves and the outside glove became the Av Hatumah and the inside glove became the Rishoin L’tumah and the Tumah is not transmitted then to a human being as a Sheini.
Torah & Midbar - Chukas 5770
21:18 – 19 יח בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם, בִּמְחֹקֵק, בְּמִשְׁעֲנֹתָם; וּמִמִּדְבָּר, מַתָּנָה יט וּמִמַּתָּנָה, נַחֲלִיאֵל; וּמִנַּחֲלִיאֵל, בָּמוֹת Chazal interpret the word Matana to mean the Toirah. The Gemara in Eiruvin says that if a person behaves humbly like a Midbar that everyone treads upon, then he is Zoiche that Toirah is given to him as a gift. This idea that Toirah is given as a gift to someone who behaves with humility is one of the 48 things that you are Koine Toirah with.
In the Sefer Yikar Tiferes he explains that this is the way we begin Eloikai Nitzar at the end of Shemone Esrei when we say V’nafshi K’afar Lakoil Ti’ye. This is the concept of a person who treats his own honor and Nefesh as like the dust upon which everyone treads. We follow that with a Bakasha that P’sach Libi B’soirasecha that Hashem should open our hearts to Toirah.
There is a Teshuva in the Netziv’s Maishiv Davar, that a Talmid Chochom was Niftar and he left in his will that his Chidushai Toirah that he learned while learning a Sugya can be published, however, his Teshuvas to people can’t be published because he was not into the Sugya and he didn’t trust himself that the Teshuvas were reliable to print. The children wanted to know if they were Mechuyav to follow the father’s command of not publishing the Teshuvas or is the Toirah not his and he is not in control of the concepts he came up with.
The Netziv bases his answer on our Posuk of וּמִמִּדְבָּר, מַתָּנָה The Psak he gives is that Toirah can’t belong to a person. Someone can choose where to disseminate his Chiddushim and who to teach it to, that is his right. However, a person can’t say he doesn’t want anyone to have it, as that is not his right.
In the Sefer Yikar Tiferes he explains that this is the way we begin Eloikai Nitzar at the end of Shemone Esrei when we say V’nafshi K’afar Lakoil Ti’ye. This is the concept of a person who treats his own honor and Nefesh as like the dust upon which everyone treads. We follow that with a Bakasha that P’sach Libi B’soirasecha that Hashem should open our hearts to Toirah.
There is a Teshuva in the Netziv’s Maishiv Davar, that a Talmid Chochom was Niftar and he left in his will that his Chidushai Toirah that he learned while learning a Sugya can be published, however, his Teshuvas to people can’t be published because he was not into the Sugya and he didn’t trust himself that the Teshuvas were reliable to print. The children wanted to know if they were Mechuyav to follow the father’s command of not publishing the Teshuvas or is the Toirah not his and he is not in control of the concepts he came up with.
The Netziv bases his answer on our Posuk of וּמִמִּדְבָּר, מַתָּנָה The Psak he gives is that Toirah can’t belong to a person. Someone can choose where to disseminate his Chiddushim and who to teach it to, that is his right. However, a person can’t say he doesn’t want anyone to have it, as that is not his right.
Suddenly "Desert"ed - Chukas 5770
Rabbi Reisman – Parshas Chukas 5770
20:5 ה וְלָמָה הֶעֱלִיתֻנוּ, מִמִּצְרַיִם, לְהָבִיא אֹתָנוּ, אֶל-הַמָּקוֹם הָרָע הַזֶּה: לֹא מְקוֹם זֶרַע, וּתְאֵנָה וְגֶפֶן וְרִמּוֹן, וּמַיִם אַיִן, לִשְׁתּוֹת Why did you bring us up from Mitzrayim to this terrible place, it is not a place of planting, nor of figs, grapes, or pomegranates, and there is no water to drink. The idea that it is not a place of planting is brought in Shulchan Aruch in Hilchos Kisui Hadam Siman 28, where it says that earth of the desert is not acceptable to be used for Kisui Hadam because you need Afar Haraui Litzmoiach, earth from which things can grow and since in the Midbar things can’t grow, it is not good earth.
We have a difficulty from Parshas Shelach 15:32 where we learned the story of the Mekoishesh Eitzim. לב וַיִּהְיוּ בְנֵי-יִשְׂרָאֵל, בַּמִּדְבָּר; וַיִּמְצְאוּ, אִישׁ מְקֹשֵׁשׁ עֵצִים--בְּיוֹם הַשַּׁבָּת This is the story of the person who according to the Gemara in Maseches Bava Basra 119a cut something that was growing from the ground on Shabbos which is the Issur of Toilesh and Koitzer. According to others he was Me’ameir, which is gathering things in the place that it grew. Either way, wood did grow in the Midbar. This would seem to contradict the Posuk here in Parshas Chukas that says that the Midbar is not a Makoim Zera, meaning that things can’t grow in the Midbar.
A second question. They complain that it is not a place of planting and that they do not have water. For the last 39 ½ years they had water however, now after Miriam’s death they do not have water. However, the complaint that they can’t plant anything is not something new, they had already lived like this in the Midbar for the last 39 ½ years. Why all of a sudden are they complaining now that it is not a place that things can grow?
A third question. It is not the nature of a person, who has never experienced something to complain about the lack of it, so since most of this generation had grown up in the Midbar why did they have this complaint about things not growing in the first place?
The Ohr Hachaim Hakadoish on the story of the Mekoishesh Eitzim in Parshas Shelach asks why did the Posuk say וַיִּהְיוּ בְנֵי-יִשְׂרָאֵל, בַּמִּדְבָּר if throughout the whole Sefer Bamidbar the Yidden were in the Midbar? The Posuk is telling us that when Klal Yisrael was in the Midbar the Midbar was different. Normally nothing grew in the Midbar, however, when Klal Yisrael was in the Midbar the Be’eir Shel Miriam not only gave Klal Yisrael water to drink but also provided nutrients for the Midbar for things to grow like orchards and gardens. So the Posuk is really coming to answer our question. The Bnei Yisrael were in the Midbar and then there was a Mekoishesh Eitzim, because it was possible to find things growing in the Midbar at this time because of the Be’eir Shel Miriam. Mimeila all the questions are answered. This is why they were missing things that grew because Miriam had been Nifteres and there was no water to give nutrients to the earth in order that things should grow.
20:5 ה וְלָמָה הֶעֱלִיתֻנוּ, מִמִּצְרַיִם, לְהָבִיא אֹתָנוּ, אֶל-הַמָּקוֹם הָרָע הַזֶּה: לֹא מְקוֹם זֶרַע, וּתְאֵנָה וְגֶפֶן וְרִמּוֹן, וּמַיִם אַיִן, לִשְׁתּוֹת Why did you bring us up from Mitzrayim to this terrible place, it is not a place of planting, nor of figs, grapes, or pomegranates, and there is no water to drink. The idea that it is not a place of planting is brought in Shulchan Aruch in Hilchos Kisui Hadam Siman 28, where it says that earth of the desert is not acceptable to be used for Kisui Hadam because you need Afar Haraui Litzmoiach, earth from which things can grow and since in the Midbar things can’t grow, it is not good earth.
We have a difficulty from Parshas Shelach 15:32 where we learned the story of the Mekoishesh Eitzim. לב וַיִּהְיוּ בְנֵי-יִשְׂרָאֵל, בַּמִּדְבָּר; וַיִּמְצְאוּ, אִישׁ מְקֹשֵׁשׁ עֵצִים--בְּיוֹם הַשַּׁבָּת This is the story of the person who according to the Gemara in Maseches Bava Basra 119a cut something that was growing from the ground on Shabbos which is the Issur of Toilesh and Koitzer. According to others he was Me’ameir, which is gathering things in the place that it grew. Either way, wood did grow in the Midbar. This would seem to contradict the Posuk here in Parshas Chukas that says that the Midbar is not a Makoim Zera, meaning that things can’t grow in the Midbar.
A second question. They complain that it is not a place of planting and that they do not have water. For the last 39 ½ years they had water however, now after Miriam’s death they do not have water. However, the complaint that they can’t plant anything is not something new, they had already lived like this in the Midbar for the last 39 ½ years. Why all of a sudden are they complaining now that it is not a place that things can grow?
A third question. It is not the nature of a person, who has never experienced something to complain about the lack of it, so since most of this generation had grown up in the Midbar why did they have this complaint about things not growing in the first place?
The Ohr Hachaim Hakadoish on the story of the Mekoishesh Eitzim in Parshas Shelach asks why did the Posuk say וַיִּהְיוּ בְנֵי-יִשְׂרָאֵל, בַּמִּדְבָּר if throughout the whole Sefer Bamidbar the Yidden were in the Midbar? The Posuk is telling us that when Klal Yisrael was in the Midbar the Midbar was different. Normally nothing grew in the Midbar, however, when Klal Yisrael was in the Midbar the Be’eir Shel Miriam not only gave Klal Yisrael water to drink but also provided nutrients for the Midbar for things to grow like orchards and gardens. So the Posuk is really coming to answer our question. The Bnei Yisrael were in the Midbar and then there was a Mekoishesh Eitzim, because it was possible to find things growing in the Midbar at this time because of the Be’eir Shel Miriam. Mimeila all the questions are answered. This is why they were missing things that grew because Miriam had been Nifteres and there was no water to give nutrients to the earth in order that things should grow.
J021 - Miracles - 3-7
"היום הזה אחל גדלך בעיני כל ישראל ... כאשר הייתי עם מה אהיה עמך."
פי' שיעבירם את הירדן כשם שמשה העבירם את ים סוף.
"גשו הנה" רש"י מביא מדרש צמצם את כולם בין בדי הארון. ותימה שנס כזה לא
יזכר בפסוק. הגר"י קמנצקי באורייתא יט כת' שנס כזה שא"א להשיג לא נזכר
בכתוב.
להלן
ד יא כת' רש"י (מסוטה לה.) שהכהנים והארון לא עברו כמו כולם בחרבה אלא
הארון נשאום באויר. והק' המכתב מאליהו למה עשה נס זה שנראה כאילו ללא צורך.
עוד צ"ע, מאי רבותא כ"כ שיבקע לו הירדן עד שנומר שיהושע יחשב כמשה, הלא מצינו (חולין ז:) שר' פנחס בן יאיר עשה כן גם הוא?
עוד
צ"ע שיש סתירה לכאו' בענין נסים בגמ' תענית. המעשה של ר' חנינא בן דוסא
שאמר לבתו שידליק חומץ (כה.), משא"כ המעשה של ר' יוסי דמן יוקרת שאמר לבנו
"אתה הטרחת את קונך" (כד.), והקושיא מובנת מאליו.
עוד
צ"ע דבברכות נד. תנן שהמתפלל לנס הוא תפלת שוא. וזה סותר לכאו' מש"כ הרמ"א
(או"ח קפז ד, תרפ"ב א) שהשוכח על הנסים בבהמ"ז אומר "הרחמן הוא יעשה לנו
נסים...".
עוד
צ"ע מאחז"ל אין סומכים על הנס ומאידך מצינו פעמים הרבה שסמכו חז"ל על נס
כמו (ברכות לג.) אין ערוד ממית אלא החטא ממית. ולא עוד אלא שעוזא (שמואל ב ו
ו) נענש על שתמך בארון ולא סמך על הנס.
ע'
מכתב מאליהו ד 260 שביאר שיש שני סוגי נס: א) מעשה נגד הטבע ב) הנהגה
שלמעלה מהטבע. למשל, כשמשה עלה להר סיני לא אכל מ' יום. וכי לאיזה צורך עשה
ה' נס כזה? היה יכול להאכילו גם בשמים? אבל לק"מ שזה הוא מסוג השני, ומשה
היה אז למעלה מהטבע לגמרי.
בזה
מיושב מעשה דרפב"י שעבר הנהר. הוא היה למעלה מהטבע. וכמו שמסופר בירושלמי
שתלמידיו רצו לעבור עמו ולא יכלו, ואמר להם שזה מפני שהוא לעולם לא ציער
שום בריה. דהיינו שמדרגתו היתה כזו שהנהר כפוף לו. משא"כ משה ויהושע שקרעו
המים גם בשביל כל ישראל - וזה נס מסוג הא'.
הארון
ג"כ היה במצב שמחוץ לטבע. ה"נס" שהארון לא תפס מקום לא היה נס סתם; מה
הצורך לזה. רק כך היתה הוויתו - מחוץ לטבע. לכן ל"ק מה שהקשינו למה פרח
באויר על הירדן. גם מיושב עונש של עוזא - לגבי הארון לא נאמר "אין סומכין
על הנס."
לגבי
נס חנוכה ג"כ כתוב במ"מ ופחד יצחק שהי' מסוג הזה של חוץ לטבע. וא"כ מובן
ששייך לבקש "הרחמן הוא יעשה לנו נסים... כמו שעשית לאבותינו."
בדורנו שאין רואים נסים גלויים, מה יש לנו ללמוד למעשה מהנסים שהיו בימים ההם?
עי'
עלי שור ח"ב דף תה, שם הוא מתמודד עם הפרדוקס של היחס שלנו עם הקב"ה. הרי
פשוט שבעצם אין לנו שום שייכות להקב"ה, והוא רחוק ממנו תחלית הריחוק, ומ"מ
אנו נקראים "עם קרובו", "אלקים קרובים אליו."
באמת
זה ענין כללי, שאנו צריכים לעבוד עבודה זאת, לקרב אל עצמנו מושגים ודרגות
שלכאורה רחוקים ממנו לגמרי. כמו שבהנת התורה אין אנו יכולים להתקרב למדרגת
קדמוננו ועכ"ז עבודתינו היא להבין זאת ולעבוד כפי יכלתנו.
מעשה
שהיה בבת שהיתה רושמת לעצמה חשבון נפש מדוקדק ולבכות בכיות גדולות על כל
נקודת חסרון שמצאה בעצמה. ובקשו מהר' שלמה וולבה שידבר עמה. אמרה לו, "והלא
מספרך 'עלי שור' למדתי הנהגה זאת!" הבת הזאת לא הבינה, שיש דרגות שאין אנו
שייכים להם עדיין, ואין לנו לחקותם רק להבין המושג העקרי ולקרבו אצלנו כפי
כוחנו.
ר'
שוואב בספרו על הסידור מדגיש שבתהלים מזמור קמה ("אשרי") הלשון נד בין
לשון נוכח ללשון נסתר. ומסביר כנ"ל שאנחנו קרובים ורחוקים ממנו יתברך בבת
אחת. ואומר שלכן נוהגים לנענע בשעת התפלה - מתקרבים להש"י ומרגישים כמה אנו
רחוקים ממנו, מתקרבים ומרגישים ריחוק.
ובאמת כל ברכה מתחלת ברוך אתה לשון נוכח והשאר לשון נסתר. (א"ה עי' ריש צדקת הצדיך)
ובצדקת הצדיק קנד כת' "כשם שצריך אדם להאמין בהש"י כך צריך אח"כ להאמין בעצמו. ר"ל שיש להש"ש עסק עמו..."
באמת
השאלה איננה חדשה. (ברכות כ.) אמר ליה רב פפא לאביי מאי שנא ראשונים
דאתרחיש להו ניסא ומאי שנא אנן דלא מתרחיש לן ניסא... אמר ליה קמאי הוו קא
מסרי נפשייהו אקדושת השם אנן לא מסרינן נפשין אקדושת השם.
גם
כאן אנו נתקלין בדרגה שממנו והלאה. אצלנו מסירות נפש זה מי שמגישים לו
במסיבה גלידה מחלב סתם והוא לא אוכל. אכל עוגה ולא גלידה - זה מסי"נ
שלנו... אכן גם כאן צריכים להבין שאל לנו להתייאש או לחקות למדרגות רמות,
רק לעבוד כפו דרגה שלנו. לקרב הרחוק.
בחנוכה
קורין בפרשת הנשיאים. הנשיאים חשו עגמת נפש על שלא זכו לקחת חלק בנדבת
המשכן, ולכן באו בראש לחנך המזבח, דבר שלא נצטוו ישראל עליו ובעצם לא היה.
אבל ע"י חשקם חודש על ידם מצוה חדשה, ויתכן שנשאר מצוה לדורות, כמו פסח שני
(ע' רמב"ן). וזה מה שהי חסר לאהרן הכהן וניחמו השי"ת בבשורת נס חנוכה.
הקשר הוא שגם אז לא היו חייבים להדליק השמן שמצאו אבל חשקו לקיים מצוה אף
שלכאו' לא היה שייך, וע"י חיבה זאת הביאו לידי נס כזה של למעלה מהטבע.
חיבה זאת וחשק זה צריכים אנו לקנות. בנס חנוכה היה מסירת נפשם לגבי היונים, היום צריכים להלחם נגד היצה"ר שלנו, שהרחוב נכנסת לבתינו.
החפץ
חיים שאל את האמרי אמת בכנסיה הגדולה, למה כתוב (פרשת ראה, דברים יג ה) "אחרי ה' אלקיכם תלכו",
שהרי "אחרי" הוא לשון רחוק והול"ל "אחר" שהוא קרוב. ופירש דה"ק אפילו מי שמרגיש שרחוק מה' אל יתייאש מללכת אחריו. והאמרי אמת אמר דוקא מי שמרגיש ריחוק הולך אחריו ולא מי שחושב שהוא קרוב.
יום שלישי, 26 ביוני 2012
Summer Instructions - Chukas 5771
The summer months are upon us and it is a time of great Nisayon in many many areas. Vacation time should be a time of Aliya, no work, yet it is a time of Nisayon, of test.
I would like to mention two areas that are important. Number one, Shaylos that have to do with Yichud. This time of year people are in bungalow colonies living in close proximity one to the other. Errors in Hilchos Yichud take place. If someone in an attached bungalow is going shopping, it would be normal to say to the neighbor keep an eye on my children, my children may be sleeping, maybe they are going to sleep, maybe they are playing, please keep an eye on them.
Keep in mind that there is an Issur for a man to be Miyacheid with a girl over the age of 3 years old. So if there is a 4 year old girl sleeping in the bungalow and someone asks you to just step in and be there, and if the girl will cry you would pick up the girl, that is an Issur Yichud.
An Issur Yichud is an Issur onto itself, it is not because something may happen. Even if nothing will happen the Issur Yichud is an Issur. In the case of a girl who is a bit older it is an Issur D’oraisa, by somebody who has reached the age of Niddah. For a younger girl it is still an Issur P’nuya, which is still an Issur Yichud.
The reverse is also true. For a boy over 9 years old is an Issur Yichud for a woman and that Issur is an Issur D’oraisa. For a woman to be Miyacheid with a 9 year old. During the year, a married woman has the Heter of Bai’la B’ir. In the bungalow colonies there is no Heter of Bai’la B’ir because the husband is not in town. Certainly a single girl should not go babysitting for a 9 year old boy, even for 2 boys, because in the case of 2 boys even though 2 men and one woman is not an Issur Yichud, however, B’layla (by night) at the time people go to sleep an extra Shomer is required. These are things that I am bringing to your attention. Issurei Yichud which are more Nogea in a bungalow colony setting.
One more point. Unfortunately not everyone goes dressed properly at this time of the year. Be careful, it is Assur to recite a Beracha or Dvar Torah facing a Tefach B’isha Erva, facing a woman who is not properly covered. This is even if the woman is a Tinuk Shenishba and it is no fault. I am not condemning any person. I am talking about what we the Bnei Torah have to know. That making a Beracha facing (even if you are not looking) either a married woman whose hair is uncovered. Many women were snoods that leave the hair in the front uncovered. The most Kuladicka Shitta allows 2 fingerwidths to be uncovered. Actually, this Shitta is a bit less than 2 fingerwidths, more than that is considered to be uncovered. Making a Beracha facing that even if it is a relative, be it a wife or daughter, is Assur. So be careful.
Similarly when you are on the street, if you want to make a Shehakol on something, be careful if you are facing an Ervah even if you are not looking there is a problem making a Beracha, you can look to the side and make the Beracha that way.
If you are travelling in the trains it is certainly a problem this time of year. Rav Moshe writes in a Teshuva that Bishas Hadchak a person can rely on the Shittos Harishonim that doesn’t require looking to the side and that allows looking down or looking away. That is certainly a Heter. You are better off looking in a Sefer on the train instead of anywhere else.
I heard an incredible story about Rabbi Avigdor Miller which I had never heard before. Somebody wanted to speak to him and Rabbi Miller told him that he didn’t have any time. So the person said that I know that you go on a walk everyday so let me accompany you on the walk and I will discuss my issue with you then. Rabbi Miller replied fine, however, when I go for my walk I pick up rubber bands. The mailmen here in NY have their mail in bundles with rubber bands and they drop the rubber bands on the sidewalk. I don’t want them to be wasted. So I pick up the rubber bands as I walk. You will have to help me. The young man said fine. So they went for their walk and as they were walking they picked up 4 or 5 rubber bands. When they got to Rabbi Miller’s home at the end of the walk this man thanked him and offered him the rubber bands. Rabbi Miller said I don’t need rubber bands. The young man said I thought that you collect these rubber bands?
Rabbi Miller said I don’t need rubber bands, however, it is July and you asked me to go for a walk. Am I going to take a young man for a walk down Coney Island Avenue? You know what is going on in the street? So I told you to look at the floor for rubber bands and this way I was sure that you eyes were trained on the floor and not all over the place. What an interesting story. What a Mussar Haskeil.
I would like to mention two areas that are important. Number one, Shaylos that have to do with Yichud. This time of year people are in bungalow colonies living in close proximity one to the other. Errors in Hilchos Yichud take place. If someone in an attached bungalow is going shopping, it would be normal to say to the neighbor keep an eye on my children, my children may be sleeping, maybe they are going to sleep, maybe they are playing, please keep an eye on them.
Keep in mind that there is an Issur for a man to be Miyacheid with a girl over the age of 3 years old. So if there is a 4 year old girl sleeping in the bungalow and someone asks you to just step in and be there, and if the girl will cry you would pick up the girl, that is an Issur Yichud.
An Issur Yichud is an Issur onto itself, it is not because something may happen. Even if nothing will happen the Issur Yichud is an Issur. In the case of a girl who is a bit older it is an Issur D’oraisa, by somebody who has reached the age of Niddah. For a younger girl it is still an Issur P’nuya, which is still an Issur Yichud.
The reverse is also true. For a boy over 9 years old is an Issur Yichud for a woman and that Issur is an Issur D’oraisa. For a woman to be Miyacheid with a 9 year old. During the year, a married woman has the Heter of Bai’la B’ir. In the bungalow colonies there is no Heter of Bai’la B’ir because the husband is not in town. Certainly a single girl should not go babysitting for a 9 year old boy, even for 2 boys, because in the case of 2 boys even though 2 men and one woman is not an Issur Yichud, however, B’layla (by night) at the time people go to sleep an extra Shomer is required. These are things that I am bringing to your attention. Issurei Yichud which are more Nogea in a bungalow colony setting.
One more point. Unfortunately not everyone goes dressed properly at this time of the year. Be careful, it is Assur to recite a Beracha or Dvar Torah facing a Tefach B’isha Erva, facing a woman who is not properly covered. This is even if the woman is a Tinuk Shenishba and it is no fault. I am not condemning any person. I am talking about what we the Bnei Torah have to know. That making a Beracha facing (even if you are not looking) either a married woman whose hair is uncovered. Many women were snoods that leave the hair in the front uncovered. The most Kuladicka Shitta allows 2 fingerwidths to be uncovered. Actually, this Shitta is a bit less than 2 fingerwidths, more than that is considered to be uncovered. Making a Beracha facing that even if it is a relative, be it a wife or daughter, is Assur. So be careful.
Similarly when you are on the street, if you want to make a Shehakol on something, be careful if you are facing an Ervah even if you are not looking there is a problem making a Beracha, you can look to the side and make the Beracha that way.
If you are travelling in the trains it is certainly a problem this time of year. Rav Moshe writes in a Teshuva that Bishas Hadchak a person can rely on the Shittos Harishonim that doesn’t require looking to the side and that allows looking down or looking away. That is certainly a Heter. You are better off looking in a Sefer on the train instead of anywhere else.
I heard an incredible story about Rabbi Avigdor Miller which I had never heard before. Somebody wanted to speak to him and Rabbi Miller told him that he didn’t have any time. So the person said that I know that you go on a walk everyday so let me accompany you on the walk and I will discuss my issue with you then. Rabbi Miller replied fine, however, when I go for my walk I pick up rubber bands. The mailmen here in NY have their mail in bundles with rubber bands and they drop the rubber bands on the sidewalk. I don’t want them to be wasted. So I pick up the rubber bands as I walk. You will have to help me. The young man said fine. So they went for their walk and as they were walking they picked up 4 or 5 rubber bands. When they got to Rabbi Miller’s home at the end of the walk this man thanked him and offered him the rubber bands. Rabbi Miller said I don’t need rubber bands. The young man said I thought that you collect these rubber bands?
Rabbi Miller said I don’t need rubber bands, however, it is July and you asked me to go for a walk. Am I going to take a young man for a walk down Coney Island Avenue? You know what is going on in the street? So I told you to look at the floor for rubber bands and this way I was sure that you eyes were trained on the floor and not all over the place. What an interesting story. What a Mussar Haskeil.
Why Did Moshe & Aharon Get Buried In The Midbar? - Chukas 5771
Klal Yisrael in the Midbar are carrying the bones of the Shevaim to be buried in Eretz Yisrael. Aharon and Miriyam two of their three greatest leaders pass away. Why do they bury them in the Midbar? Why don’t they carry their bones into Eretz Yisrael to bury them there as well?
Why Did The Water Stop When Miriam Died? - Chukas 5771
We are always taught that Tzaddikim B’misasan K’dolim Mai’B’chayeihem, חולין ז: סנהדרין מז the Zechusim of a Tzaddik after death are greater than the Zechusim of his lifetime. He can be Poel, he can do more in death then when he was alive. Certainly we see that by Eliyahu Hanavi and his influence on Elisha. I have a problem with the Parsha, we are told that for 40 years in the Midbar the Zechus of Miriam kept the B’eir flowing. Water kept flowing from the B’eir Bizchus Miriam. As soon as Miriyam dies in this week’s Parsha, the B’eir ceases to give water and it is necessary for Moshe Rabbeinu to have the incident with the Mei Miriva.
I don’t understand, Tzaddikim B’misasan K’dolim Mai’B’chayeihem. Why couldn’t Miriyam continue to be the Zechus for the B’eir at that time? Tzorech Iyun Gadol M’od. Opposites React & Being Gentle - Chukas 5771
Of course the Sod of the Parah Aduma has to do with the fact that it is somehow Metamei Tehorim Umitaheir Temai’im. The Parah Aduma has the unique ability to make a Tamei Meis be Tahor but at the same time a Tahor person who touches it becomes Tamei. This is a secret which Chazal say that even Shlomo Hamelech could not understand. He could not figure it out.
Naturally, when an Acharon comes and figures it out we are quite suspicious because if Shlomo Hamelech couldn’t understand it and you are coming up with an explanation then obviously there is something wrong with your explanation.
The Klei Yakar in this week’s Parsha explains Metamei Tehorim Umitaheir Temai’im in a way that explains the mystery of this unique idea regarding the Parah Aduma. The Klei Yakar writes that there is something totally unique about the Parah Aduma, but it touches on one of the secrets of the Briya, something that is consistent in the nature of Hashem’s world.
That in the words of the Klei Yakar is that in the world, things are moved by their opposites. ("שכל דבר אינו מתפעל כ"א מהפכו ולא ממה שהוא ממינו") Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved by their opposites and not by similarities. What does that mean? On a simple level we would say that opposites attract. What he is saying is that for example, the Yeitzer Horah does not look to deal primarily with Reshaim.
The Yeitzer Horah looks to mislead primarily Tzaddikim, so that the Yeitzer Hora works more on Klal Yisrael than the Umos Haolam and more on Tamidei Chachamim than on anyone else.
We too are that way, Ein Adam Omeid Al Dvar Halacha Ela Im Kain Nichshal Bo. A person who is Nichshal in an Aveira and realizes it will then be able to remember the Dvar Halacha. You might forget a Halacha, however, if you make a mistake and subsequently you correct your mistake, you will be stronger than if you hadn’t made the mistake in the first place.
So too in many of the areas of nature, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved to action from things that are the reverse of it rather than things that are similar in and of themselves.
The Klei Yakar refers to something that he says at the end of Parshas Shemos, that before something disappears it has its greatest strength. In other words, before a flame of a candle goes out, you will notice that it sparks up and it has a very bright light at the last minute. It is said that before the morning is the darkest part of the night. Somehow darkness is Misgabeir right before it disappears. Why, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino Dafka. It is the nature of things to be moved by their opposites. If something is bent in one direction and you want to straighten it out you have to bend it in the opposite direction. That is a secret of the Teva Habriya.
The Parah Aduma is therefore Metamei Tehorim, when it touches something it becomes the opposite (Mispa’el). A Tahor becomes Tamei and a Tamei becomes Tahor. This is all part of the mystery of Shlomo Hamelech. It is not the way we would logically think the world would work. It is however the way the world does work.
A parent is often closest to a child who when growing up gave him a hard time, gave him Agmas Nefesh growing up rather than to a child that was easy. Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino.
What is interesting in Bain Adam L’chaveiro, perhaps in Bain Adam L’ishto, is that human beings, human nature, interaction with other human beings is the same way. If you are tough with someone that person may back down temporarily for a moment, but in fact the person really doesn’t back down. The person is really distanced from you. In the long run, being soft to people is more successful than being tough. That is the nature of a person. If you insist on doing things a certain way and it is a debatable topic, things might be able to be done in a reverse way, the person listening will think maybe the other way. Or let us say for example that you have a child who slept through Shacharis, if you say to him you always oversleep Shacharis, his reaction to the tough talk will be “I always” how can you say that? The fact that he did indeed sleep through Shacharis 10 days in a row isn’t the point. He doesn’t always do it. The tough talks evokes a reverse reaction.
This is a very important lesson from this Kli Yakar. Shekol Davar, everything, is Mispa'al, moved to action, Mai'hafocho V'lo Mimah Shehu Mimino., from its reverse not necessarily from which you would expect.
The lesson that I am taking out is from this Nikuda. That a person should be soft and not tough.
Later on in this week’s Parsha we find the Cheit of Moshe. Moshe Rabbeinu at Mei Miriva does some sort of an Aveira. It is very hotly debated. What is the Aveira? Rishonim bring numerous Peshatim and reject them. Certainly Moshe Rabbeinu’s sin is not something that is easily understood by people on our level.
The Cheit of Moshe Rabbeinu according to Rashi is that Moshe hit the stone. To this the Ramban says that he doesn’t understand. What is the difference to a stone if you hit it or you talk to it? He also asks that Moshe Rabbeinu was told Kach Es Hamate, take the stick.
That should be understood to mean to take as hit the stone just as we found during the Makkos when Moshe Rabbeinu was told Kach Es Hamate, he did a physical act with the Mate. Therefore, this Rashi needs a Hesber.
I saw an incredible Vort from Rav Yonasan Eibishutz who explains as follows. He says the idea that Moshe Rabbeinu should have spoken before he hit has nothing to do with the rock itself. It has to do with Moshe Rabbeinu’s own Middos as a Manhig Yisroel as a leader of Klal Yisrael. It is a rule in life, before you hit, speak. Before you are tough be soft. Before you do things with a tremendous push, do them with a gentle push. This is very much the lesson of the Mei Miriva according to this Pshat and therefore, there is no difference to the stone if you hit it or talk to it, however, to Moshe Rabbeinu the Manhig Yisroel should have understood to talk and only later to hit.
Again, a lesson, in life when you have choices, be soft and don’t be tough. When you are tough you alienate the people close to you. When you are soft you might lose the battle but at the end of the day you will win the war. An important lesson in dealing with other people.
Naturally, when an Acharon comes and figures it out we are quite suspicious because if Shlomo Hamelech couldn’t understand it and you are coming up with an explanation then obviously there is something wrong with your explanation.
The Klei Yakar in this week’s Parsha explains Metamei Tehorim Umitaheir Temai’im in a way that explains the mystery of this unique idea regarding the Parah Aduma. The Klei Yakar writes that there is something totally unique about the Parah Aduma, but it touches on one of the secrets of the Briya, something that is consistent in the nature of Hashem’s world.
That in the words of the Klei Yakar is that in the world, things are moved by their opposites. ("שכל דבר אינו מתפעל כ"א מהפכו ולא ממה שהוא ממינו") Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved by their opposites and not by similarities. What does that mean? On a simple level we would say that opposites attract. What he is saying is that for example, the Yeitzer Horah does not look to deal primarily with Reshaim.
The Yeitzer Horah looks to mislead primarily Tzaddikim, so that the Yeitzer Hora works more on Klal Yisrael than the Umos Haolam and more on Tamidei Chachamim than on anyone else.
We too are that way, Ein Adam Omeid Al Dvar Halacha Ela Im Kain Nichshal Bo. A person who is Nichshal in an Aveira and realizes it will then be able to remember the Dvar Halacha. You might forget a Halacha, however, if you make a mistake and subsequently you correct your mistake, you will be stronger than if you hadn’t made the mistake in the first place.
So too in many of the areas of nature, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino. Things are moved to action from things that are the reverse of it rather than things that are similar in and of themselves.
The Klei Yakar refers to something that he says at the end of Parshas Shemos, that before something disappears it has its greatest strength. In other words, before a flame of a candle goes out, you will notice that it sparks up and it has a very bright light at the last minute. It is said that before the morning is the darkest part of the night. Somehow darkness is Misgabeir right before it disappears. Why, Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino Dafka. It is the nature of things to be moved by their opposites. If something is bent in one direction and you want to straighten it out you have to bend it in the opposite direction. That is a secret of the Teva Habriya.
The Parah Aduma is therefore Metamei Tehorim, when it touches something it becomes the opposite (Mispa’el). A Tahor becomes Tamei and a Tamei becomes Tahor. This is all part of the mystery of Shlomo Hamelech. It is not the way we would logically think the world would work. It is however the way the world does work.
A parent is often closest to a child who when growing up gave him a hard time, gave him Agmas Nefesh growing up rather than to a child that was easy. Shekol Davar Aino Mispa'al Ki Im Mai'hafocho V'lo Mimah Shehu Mimino.
What is interesting in Bain Adam L’chaveiro, perhaps in Bain Adam L’ishto, is that human beings, human nature, interaction with other human beings is the same way. If you are tough with someone that person may back down temporarily for a moment, but in fact the person really doesn’t back down. The person is really distanced from you. In the long run, being soft to people is more successful than being tough. That is the nature of a person. If you insist on doing things a certain way and it is a debatable topic, things might be able to be done in a reverse way, the person listening will think maybe the other way. Or let us say for example that you have a child who slept through Shacharis, if you say to him you always oversleep Shacharis, his reaction to the tough talk will be “I always” how can you say that? The fact that he did indeed sleep through Shacharis 10 days in a row isn’t the point. He doesn’t always do it. The tough talks evokes a reverse reaction.
This is a very important lesson from this Kli Yakar. Shekol Davar, everything, is Mispa'al, moved to action, Mai'hafocho V'lo Mimah Shehu Mimino., from its reverse not necessarily from which you would expect.
The lesson that I am taking out is from this Nikuda. That a person should be soft and not tough.
Later on in this week’s Parsha we find the Cheit of Moshe. Moshe Rabbeinu at Mei Miriva does some sort of an Aveira. It is very hotly debated. What is the Aveira? Rishonim bring numerous Peshatim and reject them. Certainly Moshe Rabbeinu’s sin is not something that is easily understood by people on our level.
The Cheit of Moshe Rabbeinu according to Rashi is that Moshe hit the stone. To this the Ramban says that he doesn’t understand. What is the difference to a stone if you hit it or you talk to it? He also asks that Moshe Rabbeinu was told Kach Es Hamate, take the stick.
That should be understood to mean to take as hit the stone just as we found during the Makkos when Moshe Rabbeinu was told Kach Es Hamate, he did a physical act with the Mate. Therefore, this Rashi needs a Hesber.
I saw an incredible Vort from Rav Yonasan Eibishutz who explains as follows. He says the idea that Moshe Rabbeinu should have spoken before he hit has nothing to do with the rock itself. It has to do with Moshe Rabbeinu’s own Middos as a Manhig Yisroel as a leader of Klal Yisrael. It is a rule in life, before you hit, speak. Before you are tough be soft. Before you do things with a tremendous push, do them with a gentle push. This is very much the lesson of the Mei Miriva according to this Pshat and therefore, there is no difference to the stone if you hit it or talk to it, however, to Moshe Rabbeinu the Manhig Yisroel should have understood to talk and only later to hit.
Again, a lesson, in life when you have choices, be soft and don’t be tough. When you are tough you alienate the people close to you. When you are soft you might lose the battle but at the end of the day you will win the war. An important lesson in dealing with other people.
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