The Chessed Of Pinchas - Pinchas 5770

The Chidushai Harim asks that it says in Shulchan Aruch Siman 128, that a Kohen who kills someone else even by accident becomes Pasul from Nesias Kapaim (Duchaning). So how could it be that Pinchas by killing Zimri became Dafka a Kohen?

The Teretz that the Chidushai Harim offers is that the reason that a Kohen who kills someone is Pasul from Duchaning is because the Yesoid of Duchaning is the Middah of Chesed (kindness). Someone who kills did something that is the opposite of Chesed so he can’t be the conduit for Chesed.  In the case of Pinchas killing Zimri, the killing came from an Ahavah to Klal Yisrael. It came as a protection to Klal Yisrael. Since it came as a protection to Klal Yisrael, Adaraba, it came as Chesed. Since it came because of the Middas Hachesed it has the opposite effect, that of increased Chesed, which makes it possible for Pinchas to become a Kohen.

This idea was seen in Rav Tzaddoik’s Resisai Laila in a general way. He says that all Mitzvois have the power to be Mehapeich something that seems B’Pashtus to be Din and turn it into a Chesed. He gives as an example from Devarim 14:22 (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר   The Gemara in Maseches Taanis on 9a (top line) Darshuns the Posuk this way.

One would think that giving money to Tzedakah would make you have less money. However, because there is an aspect of Mitzvah in the giving of the Tzedakah, the result is the opposite. Something that otherwise would be Memayait now becomes something that gives.

The same thing he says by the Ir Hanidachas. When an entire city is killed out, one would think that it makes people into cruel people. The Posuk in Parshas Re’eh says in Devarim 13:18, וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ   The result of killing a Ir Hanidachas is that Hakadoish Baruch Hu gives someone the strength and the Middah of Rachmanus.

The Gemara Darshuns in Maseches Shabbos 151b (9 lines from the bottom), תניא ר' גמליאל ברבי אומר (דברים יג) ונתן לך רחמים ורחמך והרבך כל המרחם על הבריות מרחמין עליו מן השמים   Rav Tzaddoik says that when someone mixes a Mitzvah into something that would normally cause a retraction and a negative thing or influence to occur, once the Mitzvah is incorporated into his action the negative influence doesn’t come and just the opposite, it turns into a Davar Toiv.

That is the Middah that we learn from Pinchas, that even though he was involved in Machloikes, he got a Bris of Shaleim. Even though he was involved in Retzicha, he got Chayei Oilam. He got to live for always which is the opposite of Retzicha which is less life, he got a life of Nitzchiyois.

The Eyes Have It 2 - Shelach 5770

13:22  כב  וַיַּעֲלוּ בַנֶּגֶב, וַיָּבֹא עַד-חֶבְרוֹן, וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי, יְלִידֵי הָעֲנָק; וְחֶבְרוֹן, שֶׁבַע שָׁנִים נִבְנְתָה, לִפְנֵי, צֹעַן מִצְרָיִם There is a Drasha from Chazal from Maseches Sotah 34b (20 lines from the top), ויעלו בנגב ויבא עד חברון ויבאו מבעי ליה אמר רבא מלמד שפירש כלב מעצת מרגלים והלך ונשתטח על קברי אבות אמר להן אבותי בקשו עלי רחמים שאנצל מעצת מרגלים. This is when Calev went to Daven at the Meoras Hamachpeila. From here we learn that there is a benefit in gong to Daven at the Kever of a Tzaddik and this is the only Mekor in Tanach for such an idea.

The question of course is how does it work and why is it better to Daven at the Kever of a Tzaddik as opposed to when one Davens wherever he is, in the Zechus of a Tzaddik or even asking that the Avos should be Mailitz Yosher?

Rav Chaim Shmuelevitz in his Sichos Mussar explains, (this is the Sichos Mussar that was printed in Taf Shin Samach Bais that has added the Shmuzzin that were delivered during the 6 day war.) There he discusses how a person gets inspired by that which he sees and he says an incredible thing. We find in Parshas Vayechi in 48:7 ז  וַאֲנִי בְּבֹאִי מִפַּדָּן, מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ, בְּעוֹד כִּבְרַת-אֶרֶץ, לָבֹא אֶפְרָתָה; וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת, הִוא בֵּית לָחֶם This is when Yaakov Avinu excuses himself to Yosef for burying Rachel at the side of the road. The reason he did so is two parts. One is that the Yidden leaving to Galus would have a place to Daven and secondly and more primary that Rachel would cry for Klal Yisrael as is found in Yirmiyahu 31:14 - 15 יד  כֹּה אָמַר יְרוָר, קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים--רָחֵל, מְבַכָּה עַל-בָּנֶיהָ; מֵאֲנָה לְהִנָּחֵם עַל-בָּנֶיהָ, כִּי אֵינֶנּוּ As we know, Hashem responds in the next Posuk, טו  כֹּה אָמַר יְרוָר, מִנְעִי קוֹלֵךְ מִבֶּכִי, וְעֵינַיִךְ, מִדִּמְעָה:  כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם-יְרור, וְשָׁבוּ מֵאֶרֶץ אוֹיֵב  So Rav Chaim says, a Neshamah is also more inspired to Daven better if it is in the place of the Tzar and sees the Tzar. The Koach Hari’iyah (seeing) inspires. Therefore, it wouldn’t be the same if Rochel was buried in Chevron which is not so far away as it is when Rochel is buried there and the Yidden gong to Galus were passing by. The Koach of Ri’iyah (seeing) is such that even after Petira the Neshamas Haguf is inspired when those in Tzar are standing right there. Of course this explains why standing at the Kever Hatzaddik is greater than Davening somewhere else and being Mispallel exactly the same way. This concept of the Koach Hari’iya Rav Chaim Shmuelevitz explains, certainly applies to people who are alive.

We find by Moshe Rabbeinu in Shemos 2:11 יא  וַיְהִי בַּיָּמִים הָהֵם, וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל-אֶחָיו, וַיַּרְא, בְּסִבְלֹתָם; וַיַּרְא אִישׁ מִצְרִי, מַכֶּה אִישׁ-עִבְרִי מֵאֶחָיו  Moshe went out and saw the pain of Klal Yisrael. Rashi says וירא בסבלתם: נתן עיניו ולבו להיות מיצר עליהם Moshe put his eyes and his heart on the difficulties of his brothers.

This idea is explained by Rav Tzaddok in Tzidkos Hatzadik Os 205 where he says when someone gets information through his ears it affects primarily his mind. When one gets information with his eyes it is more than information, it inspires the persons imagination and Leiv and therefore has a greater Hashpa’a.

That is this idea. When one sees even if it only through the Neshamah it has a bigger Hashpa’a than it would otherwise have.

With this we can understand a Maharsha that we once discussed on Parshas Ki Sisa. The Maharsha asks why Moshe Rabbeinu broke the Luchos only after he came down if the Ribbono Shel Olam already had told him what had taken place. Moshe Rabbeinu undoubtedly believed the Ribbono Shel Olam. So if he felt that it was proper to break the Luchos he should have broke them right away, why did he wait until he came down?

The Maharsha answers that when he saw with his own eyes what was happening it inspired him even more and he broke the Luchos, as it says in Shemos 32:19 יט  וַיְהִי, כַּאֲשֶׁר קָרַב אֶל-הַמַּחֲנֶה, וַיַּרְא אֶת-הָעֵגֶל, וּמְחֹלֹת; וַיִּחַר-אַף מֹשֶׁה, וַיַּשְׁלֵךְ מִיָּדָו אֶת-הַלֻּחֹת, וַיְשַׁבֵּר אֹתָם, תַּחַת הָהָר 

Rav Moshe in a Teshuva in Orach Chaim Cheilek Gimmel Teshuva Nun wonders if it could be that Moshe Rabbeinu was more inspired from seeing than from hearing the same thing from the Ribbono Shel Olam himself.

Rav Tzaddok’s Yesod is yes, when someone sees something with his eyes, he is more inspired to move and to Daven and do things based on what he saw.

The Pirush HaGRA on Megillas Esther Perek 5footnote 18 says this idea that emotions are mostly influenced by the eye. He actually brings that that is why Moshe Rabbeinu broke the Luchos there. This idea that the eye has a separate ability to be Mashpia, Rav Chaim Shmuelevitz writes it regarding the Koach Hatefilla, that if you see a need and see a Tzorech you will daven better for it and that concept is probably the reason a miracle took place at Har Sinai as it says in Shemos 20:14 יד  וְכָל-הָעָם רֹאִים אֶת-הַקּוֹלֹת וְאֶת-הַלַּפִּידִם, וְאֵת קוֹל הַשֹּׁפָר, וְאֶת-הָהָר, עָשֵׁן; וַיַּרְא הָעָם וַיָּנֻעוּ, וַיַּעַמְדוּ מֵרָחֹק Why did Klal Yisrael have to see the voces and the sound? The idea is that when a person sees it has a special effect on a person. We see it is even so regarding a Neshamah L’Acher Petira as well.

A second thought regarding the Koach Hari’iya is brought in Rav Schwab’s Sefer Maayan Beis Hashoeiva on Parshas Shelach (pg # 324 on Perek 14:1) it refers to the Gemara in Maseches Sanhedrin 104b (12 lines from the bottom) (פצו עליך פיהם אמר רבא אמר רבי יוחנן בשביל מה הקדים פ"א לעי"ן בשביל מרגלים שאמרו בפיהם מה שלא ראו בעיניהם) that asks why in Megillas Eicha where the Pesukim are written in the order of the Aleph Bais does it have two letters out of order, the Pei and the Ayin. In the first Perek the Ayin is first and the Pei is second. In the subsequent Perakim the Pei is first and the Ayin is second. Why? The Gemara explains that Eicha happened because of the Meraglim’s sin that they said with their mouth things that they did not see with their eyes.

Rav Schwab asks that this is not so, we don’t see in the Pesukim that they said any lies. You can see the exchange that takes place at the end of Perek 13. They reported that there are giants there and powerful people there which were true. The Aveira was that the Meraglim lacked Bitachon that Hashem couldn’t conquer the land.

Rav Schwab answers that it all has to do with sight. A person can look at something with physical eyes or with a view that is spiritually inspired. When Avraham Avinu came with Yitzchok, Yishmael, and Eliezer to perform the Akeida, in Beraishis 22:4 when he saw the mountain from the distance ד  בַּיּוֹם הַשְּׁלִישִׁי, וַיִּשָּׂא אַבְרָהָם אֶת-עֵינָיו וַיַּרְא אֶת-הַמָּקוֹם--מֵרָחֹק  Rav Schwab brings that Avraham saw that this mountain has the Shechina. He asked Yitzchok what do you see? He answered I see it has the Shechina. Then Avraham asked Yishmael and Eliezer what do you see? They answered that they see stones, trees, and perhaps buildings on the mountain. Two people can look at the same thing and see totally different things. It depends how one looks at it.

 It is the same thing with the Meraglim. The Meraglim came to Eretz Yisrael and saw with Gashmiyusdika eyes and everything they reported was true. However, what they said with their mouth is not what saw with their eyes. They said what they failed to see which was that they failed to see the great Ruchniyos of Eretz Yisrael. This is another lesson about what one sees. The Cheit Hamiraglim is very much alive today. People who visit Eretz Yisrael today can see very different things. Some people see the shops, the tours, and the fun while others see only the Kedusha. This is another tremendous insight into the Koach Hari’iya.

A third insight into the Koach Hari’iya. 15:39 לט  וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְו‍ֹת יְרוָר, וַעֲשִׂיתֶם אֹתָם; וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם, וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר-אַתֶּם זֹנִים, אַחֲרֵיהֶם The next Dvar Torah is said over from Rav Mordechai Druk the late Maggid of Yerushalayim in his Sefer Darash Mordechai (pg # 136). Rashi explains the Posuk by saying העין רואה והלב חומד והגוף עושה את העבירות The eyes sees and the heart desires based on what the eyes sees. The problem is shouldn’t the Posuk be in the reverse order that Lo Sasuru Acharei Eineichem V’acharei L’vavchem? The order of the Posuk does not seem to be consistent with the Drasha that Rashi is bringing?

Rav Druk explained that two people can be walking down the street at the same time and one sees something improper and notices it while another person doesn’t notice it. It is true that when you see something with your eyes as a result the heart desires. But what a person chooses to see and notice is based on his Hakdama of preparing his Leiv to be a Leiv Chomeid. It is a cycle the eyes see and the heart desires and then the eyes see and notices again. A person who prepares his heart properly has a Siyata Dishmaya not to see things that he should not be seeing.

Eisav goes out to fight and the Posuk says in 33:5 ה  וַיִּשָּׂא אֶת-עֵינָיו, וַיַּרְא אֶת-הַנָּשִׁים  Eisav noticed the women. When Yitzchak went out to Daven Mincha and Rivka was coming back with Eliezer the Posuk says 24:63 סג  וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, לִפְנוֹת עָרֶב; וַיִּשָּׂא עֵינָיו וַיַּרְא, וְהִנֵּה גְמַלִּים בָּאִים  Yitzchak didn’t even notice that Rivka was there. He didn’t see anything he should not have seen. Depending on where a person is that affects what a person sees.

Rav Druk said over that the Nesivos when he would walk into the Bais Medrash would do Teshuva on what he had seen before he started to learn so that what he saw on the streets wouldn’t affect his learning. We who walk through streets that are far less pure than what the Nesivos saw just sit down and start to learn right away. It has to do with where a person is coming from and the orientation of a person. We see all the time that two people can go through the same experience and can see, observe, feel, or even Daven for very different things.

Why is the Parsha of Tzitzis together with the Parsha of the Meraglim? The idea of Tzitzis is Uri’isem Oso to see the Tzitzis. Two people can look at Tzitzis and see different things. One person can see just strings and someone else sees the Taryag Mitzvos, the Mitzvos of Hashem in the Tzitzis.

 Rebbi mentioned how he used to see Rav Moshe say Uri’isem Oso and lift the Tzitzis before his eyes and look at them. He saw more than just strings in the Tzitzis. People who only see strings stop looking at their Tzitzis by Uri’isem Oso because they don’t even realize that they are saying Uri’isem Oso. You have to train yourself. When the Leiv has the right desire than the Ayin Ro’e, then the eye sees properly.

J020 -The Hei Hayediyah

שאו את ארון הברית

הארון נגנז בזמן בית ראשון ובבית שני לא היה ארון.

הגר"י קמנצקי הקשה שהרי יש מצוה לעשות כלי המקדש, ומצוה זו קיימת ועומדת שאם יאבד א' מן הכלים יעשו אחרת. א"כ בבית שני שעשו מחדש כל הכלים שלקחו האויב, למה לא עשו ארון חדש?

ותי', שמטרת הארון היתה להחזיק את הלוחות ולכן נקראת "ארון הברית" דוקא  ולכן כיון שנגנז הארון הראשון עם הלוחות לא היה ענין לעשות ארון חדש.

(אגב בכלי חמדה פרשת פקודי תי' ע"ז שהרי הארון בנס לא החזיק מקום,ולכן לא היה לו מקום מסויים רק שהיתה במקדש, והרי נגנזה הראשון במקדש, ועדיין היה שם ובזה מתקיים מצותו ולא היה צורך לעשות אחרת, ע"ש.)

כאן כתיב "ארון הברית" עם ה' הידיעה על המילה השניה מהתואר. וכן הוא בדרך כלל כמו "אשת האיש" "גיד הנשה" "בית המקדש". אמנם להלן פסוק יד כתוב "הארון הברית" בשני ה'. הגר"י קמנצקי (אמת ליעקב או"ח סי' תקפ"ב, וברכות יב) יישב ד"ז ע"פ הנ"ל. כיון שהארון היה להחזיק הלוחות, נמצא ששמו "ארון-הברית" הוא שם אחד ארוך ("אינו שם נסמך אלא השם עצמו"), וכשנוסף לו ה' שייך להוסיפו בתחלתו: ה"ארון-הברית."

עפ"ז מיישב גם הלשון "המלך המשפט", אשר לכאו' גם קשה למה לא נאמר רק "מלך המשפט". ותי' כנ"ל שאין הקב"ה מלך של משפט אלא מציאות של "מלך המשפט."

בעיקר היסוד הנ"ל שרק המילה השניה מקבלת "ה" כ"כ ר' צדוק בספר אור זרוע לצדיק.

אבל יש הרבה יוצאים מן הכלל כמו "המאור הגדול" "היד הגדולה" "הלילה הזה". וצריך ליישב מהי הכלל ומהי הימה"כ.

ובאמת בהכתב והקבלה דברים לג חולק וסובר שבעצם צריך להיות שני "ה". וכן כת ר' זלמן האנאו בסידור שערי תפילה שיש לומר "בזמן הזה" בפתח עמו "בהזמן הזה" שכן הכלל להיות בשני "ה" , ור' יעקב עמדין השיג עליו בזה.

בעולם המחשבה משמשת אות "ה" לענין יצירה. מנחות כט: - בראשית ב-ד "בהבראם - ב"ה" בראם", שהעוה"ז נברא מכח ה"ה".

וע' כלי יקר פר' לך לך (בראשית יז טו) שנתוסף "ה" לשרה בעבור שיש ב"ה" כח התולדה וסימנך "הא לכם זרע." ורבינו בחיי כת' ששרה רבקה לאה בלהה וזלפה היה להם "ה" אבל לא רחל וחסר לה כח התולדה. לכן אמרה ליעקב שיש לבלהה שני "ה" ולכן תבנה גם היא ממנה. (א"ה ע"ע רבינו בחיי עה"פ אב המון גוים ופסוק ותקרא שמו ראובן.)

ענין ה"ה" במחשבה קשורה לענין "ה" הידיעה בדקדוק. שכח היצירה והתולדה קשורים להחשק החשיבות וההתענינות ששמים בה. אדם מצליח בדבר כשהוא מחשיבו ומרגיש שההדבר ההוא מיוחד בחשיבותו - "ה" הידיעה.

באור גדליהו פרשת וירא דף לג כת' שה"ה" מורכבת מ"ד" ו"י", ה"ד" הוא העולם הגשמי, ד רוחות העולם, וה"י" הוא נקודת כח החיות. וכנ"ל שה"ה" הוא התולדה והחיות שבעוה"ז.

- דברי חיזוק בענין הנ"ל.

המשנ"ב סי' ח סע' ה הביא מהלבוש ועוד הרבה אחרונים שיש לומר "להתעטף בציצית" בשוא כדעת המחבר וכן מנהג הספרדים. סברת הלבוש שכיון שאין לנו תכלת אי אפשר לומר שאנו מתעטפים ב"ה"ציצית. אבל למעשה לא נהגו כן אלא כר' זלמן האנאו (א"ה וב"ח והרבה אחרונים) שחולק, ואמרים "בציצית" בפתח. אולי י"ל כנ"ל שכל מה שאנו עושים אפילו אינה ממש מושלם, צריך להיות "ה"מצוה.

שבת קנא: "שנים אשר אין בהם חפץ (קהלת יב א) - אלו ימות המשיח שאין בהם לא זכות ולא חובה." ותמוה שאנו מתפללים לביאת המשיח ובגמ' אמרינן שאין בהם חפץ. אומרים בשם החפץ חיים שליחידים אה"נ אינו טוב שיבוא ומ"מ להכלל ולכבוד השכינה טוב. אבל בספר "ובא לציון גואל" הרבה להביא ראיות שיש זכות וחובה בימות המשיח. - רש"י שם כת' שאין זכות שכולם יהיו עשירים ולא חובה לקפוץ יד, משמע שבין אדם לחבירו לא יהי אבל בין אדם למקום יהיה. - הרמב"ם בתשובה ט-ב ומלכים ב-ד כת' שנתאוו החכמים לימות המשיח כדי שיוכלו לעבוד את ה' ויזכו לחיי העוה"ב.

ר' שוואב פרשת חיי שרה הק' סתירה דומה לזה בנוגע למלאכים, אם יש להם שכר ועונש. וכת' ליישב, שאה"נ אין בחירה למלאכים אם לעבוד את ה' אבל יש להם נסיון איך לעבוד את ה'. אם יעשוה עם חיות - "ה" הידיעה - או כלאחר יד. ובזה מבאר מה שהקב"ה נסה את אברהם, 60 שנה אחרי "ומצאת את לבבו נאמן לפניך וכרות עמו הברית." הקב"ה ידע שישמע לו, אבל ניסהו לראות אם ישכם בבקר לחבוש חמורו...

אולי י"ל כן לענין ימות המשיח ג"כ. הזכות וחובה יהיה באופן העבודה.

Pesach And Speech - Pesach 5772

The following is a Vort  is  in the new Pachad Yitzchok, the Ma’amarai Pachad Yitzchok on Pesach which was recently released. This is the very first Maimar there, a very beautiful Yesod and as you shall see it is a Yesod which I found in the Sefer Ohr Zarua Latzadik from Rav Tzodok Hakohen on page 13.

The Yesod is the following. We find that when Moshe Rabbeinu realized that people were going to reveal to Paroh that he had killed a Mitzri and that it would be Jews who would be revealing that news to Paroh that he had killed a Mitzri, he said as it says in Shemos 2:14 (אָכֵן נוֹדַע הַדָּבָר). Which by its simple meaning means the fact that I killed a Mitzri is known. But in a deeper sense as the Medrash says and Rashi alludes to briefly (אכן נודע הדבר: כמשמעו. ומדרשו נודע לי הדבר שהייתי תמה עליו, מה חטאו ישראל מכל שבעים אומות להיות נרדים בעבודת פרך, אבל רואה אני שהם ראויים לכך). Moshe Rabbeinu was saying (אָכֵן נוֹדַע הַדָּבָר). Now I understand what is happening. The fact that the Galus (exile) in Mitzrayim is not coming to an early end is because (נוֹדַע הַדָּבָר) now I know the reason. It is because that there are Jews among us who say Lashon Hora. There are Jews among us who speak ill regarding other Jews. So that the Aveira of Lashon Hora was an Aveira in Mitzrayim for which we were not redeemed.

With this says Rav Hutner we understand why the Mitzvah of Sippur Yetzias Mitzrayim is a Mitzvah that is done with the mouth. It is a Mitzvah on the night of Pesach which involves speaking a lot. Usually we say S’yag L’chochmo Sh’tika that a wise man knows how to be silent. On this night we say (וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח). Somebody who speaks much is praiseworthy. Because this night, the Mitzvah is to be Mikadeish the Dibbur to give holiness to one’s speech as if to redeem the failure in Mitzrayim where Jews were not pure in speech.  This is Rav Hutner’s beautiful thought which of course explains why in the Haggadah we say (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we were all wise men it is a Mitzvah to speak about Yetizas Mitzrayim. I would think the reverse that even Am Horatzim (certainly Chachamim) have to speak about Yetizas Mitzrayim. What does it mean even Talmidai Chachamim?

The answer would seem to be because normally S’yag L’chochmo Sh’tika a sign of a wise man is silence. On this night (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we are all wise men (מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם).

On Rav Hutner’s Yesod we can add that Klal Yisrael in the Midbar failed in a number of Nisyonos, but even after their failure they were still heading to Eretz Yisrael about to enter the land of Eretz Yisrael. When did it come to pass that HKB”H said stop I am not letting you into Eretz Yisrael?

That happened by the Cheit Hamiraglim, which is a sin that was associated with Lashon Hora. Whereas it says in Bamidbar 13:32 (וַיֹּצִיאוּ דִּבַּת הָאָרֶץ) the Meraglim spread a bad report on the land of Eretz Yisrael. Where the sin of Lashon Hora reared its ugly head once again. Here HKB”H said Ad Kan, you came out of Mitzrayim because you sanctified your speech and here you are failing again. This was the Aveira for which they could not enter Eretz Yisrael.

Similarly, during the sojourn in the Midbar when Miriam spoke Lashon Hora she was punished immediately. The entire camp of Klal Yisrael had to wait seven days and they had to cease their travel towards Eretz Yisrael. This was again because of the Aveira of Lashon Hora.

Rav Tzaddok in the Sefer Ohr Zarua Latzadik adds another totally different point but based on the same idea. We know that Maseches Pesachim starts with the words (אור לארבעה עשר בודקין את החמץ לאור הנר) Ohr L’arbaa Asar. It begins with the words the night of the 14th day of Nissan we do Bedikah. It uses the word (אור) light in place of Laylah which means night. The Gemara explains that the Mishna is coming to hint to us Shelo Yidabeir B’lashon Miguna, that a person should be careful to speak in a fine way. Even the word night which has negative connotations is replaced by the word Ohr or light as if to hint that a person should speak properly.

Why is this the first word of this Masechta? The hint of how to speak could have been in any Masechta or in any part of any Masechta. Says Rav Tzaddok, Zehu Haschalas Hamasechta L’horos Inyan Hamichunim Masechta Zu She’hu Inyan Hapesach. It is at the beginning of the Masechta to introduce us to the concept which this Masechta talks about and that concept is the Taharas Hadibbur fixing the Aveira of Dibbur Miguna of speaking improperly, of a lack of pureness of one’s speech. Very beautiful.

Rav Tzaddok adds that one of the virtues that Klal Yisrael had was a purity of Yichus when they left Mitzrayim they were praised with having a pure Yichus. The Yetizas Mitzrayim with a pure Yichus the Gemara says in Perek Asara Yuchsin is related to Taharas Hadibbur. Those who went out they came out with a Yichus and it became part of the Jewish mentality. Yichusa  D’kula Shtikasa. That the best Yichus is not a Yichus of a grandfather who is a Tzaddik, Talmid Chochom, or a Rebbe. Yichusa D’kula Shtikasa, the best Yichus is a family that is quiet at a moment that they can cause disputes or fights and a person who is quiet and backs off, that the Gemara says is Yichusa D’kula.

Killing Grandpa - Ki Sisa 5769

32:27 כז  וַיֹּאמֶר לָהֶם, כֹּה-אָמַר יְרוָר אֱלֹרי יִשְׂרָאֵל, שִׂימוּ אִישׁ-חַרְבּוֹ, עַל-יְרֵכוֹ; עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, בַּמַּחֲנֶה, וְהִרְגוּ אִישׁ-אֶת-אָחִיו וְאִישׁ אֶת-רֵעֵהוּ, וְאִישׁ אֶת-קְרֹבוֹ The Leviim were called upon by Moshe Rabbeinu to carry out the death sentence of those who were Chayuv Misah. Rashi explains that sometimes a person had to give Misah to a relative and Moshe Rabbeinu said don’t look, even if it is your relative you should still give him Misah.

Actually later in V’zois Habracha it is even more explicit by the Beracha of Levi. In 33:9 it says, ט  הָאֹמֵר לְאָבִיו וּלְאִמּוֹ, לֹא רְאִיתִיו, וְאֶת-אֶחָיו לֹא הִכִּיר, וְאֶת-בָּנָו לֹא יָדָע:  כִּי שָׁמְרוּ אִמְרָתֶךָ, וּבְרִיתְךָ יִנְצֹרוּ Rashi says, האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לר' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי  This means that the Leviim carried out the Chiyuv Misah even on relatives that they were Michuyav to be Mechabeid.

We have a Klal Gadol that anytime you have 2 Mitzva obligations that come into conflict if it is possible to be Mekayeim both of them we do them both. Here there were 22,000 Leviim who were able to be Mekayeim this command, so why did it have to come out that a grandson had to kill a grandfather who was Chayuv Misah if a different Levi can kill that person and he wouldn’t be Oiver the Kibbud aspect?

A possible Teretz was suggested. When it comes to hating someone who does Aveiros, a person has to be Mechavein L’sheim Shamayim. He has to really mean it and there can’t be a personal Negi’yos. Rav Pam used to say the Pesukim from Tehillim 139:21-23 כא  הֲלוֹא-מְשַׂנְאֶיךָ יְרוָר אֶשְׂנָא;    וּבִתְקוֹמְמֶיךָ, אֶתְקוֹטָט כב  תַּכְלִית שִׂנְאָה שְׂנֵאתִים;    לְאוֹיְבִים, הָיוּ לִי כג  חָקְרֵנִי אֵל, וְדַע לְבָבִי;    בְּחָנֵנִי, וְדַע שַׂרְעַפָּי Dovid Hamelech is saying, someone who hates you Hashem, I hate them. Those who fight with you Hashem, I am fighting with them. I hate them with an ultimate hatred. After this, Dovid says examine me Hashem and check my heart see that I am L’sheim Shamayim.

Rav Pam would mention Yeihu who killed the Oivdei Habal upon the command of Yona  Hanavi. Later when he committed the Aveira of Avoda Zorah he was punished for killing the Oivdei Habal because if you kill people for being Oived Avoida Zorah than you can’t be Oiver it yourself.

The Gemara says, that only Shmuel Hakatan could write the Beracha of V’lamalshinim because of the same idea. That only someone who is righteous and is doing his actions L’sheim Shamayim can write a Beracha out of Kanayos.

Rav Tzaddok writes that any time a Mitzvah comes B’tzuras Aveira it has to be L’sheim Shamayim. Sometimes a person has a Mitzvah to say Lashon Hora to save someone from a problem; you have to be Mechavein to say the Lashon Hora L’sheim Shamayim.

Yibum is a similar example that you have to be Mechavein L’sheim Shamayim because it comes B’tzuras an Aveira of marrying a sister in law.

Perhaps, this concept can be used by our Parsha. Moshe Rabbeinu was saying that you should go kill the people who were Oived Avoda Zorah. Maybe the person doing the killing is not being Mechavein L’sheim Shamayim? So Adaraba, the person doing the killing should be the person who is the most reluctant to kill by having him kill his own relatives. These are the people who will be Mechavein L’sheim Shamayim.