When To Stop When To Strive

In Parshas Bamidbar, we read about the arrangement of the tribes of Klal Yisrael in the desert, each encamped under its own flag. The Midrash (Bamidbar Rabbah 2:3) teaches that this concept of encampments under flags originated with a vision at Matan Torah: "When Hashem gave the Torah, twenty-two thousand angels descended with Him, all arranged in camps, each with flags. Klal Yisrael saw them and desired flags. Hashem said, ‘They desire flags? I will fulfill their desire."  What did Klal Yisrael see in the arrangement of the angles that was so inspirational and what is the significance of the flags?  The Meor Vashemesh explains that Klal Yisrael was moved by the order and individuality of the angels. Each malach had its own place, purpose, and mission — yet they were all harmoniously unified in service of Hashem. Klal Yisrael longed for that same clarity of identity and purpose.  The flag, in this view, represents the unique role of each tribe, and by extension, each individual Jew. This is a powerful message for us: Everyone has a place in Klal Yisrael. Even if our strengths are different , whether in Torah, chessed, prayer, leadership, or creativity, each person’s contribution is essential to the collective mission.  However, the Sfas Emes (5635)  offers a different interpretation of the Midrash.  The Sfas Emes sees the flag not merely a sign of where one is, but a banner pointing to something higher, a connection to something beyond the self. There are various natural levels of capabilities granted to the different forms of creations that exist in the world.  The flags carried by Klal Yisrael represent that we are not capped by the capabilities granted to us, but we have the ability to connect directly to Hashem.  The Sfas Emes cites the continuation of the Midrash that interprets the word דגל like the word דיגול, skipping or jumping.  Through a yearning to come close to Hashem, one can leap beyond their natural place, beyond their predetermined borders. 

In Parshat Yisro it says there was a boundary erected around Sinai so that people would not scale the mountain.  The Panim Yavos says it wasn't a physical boundary, but a boundary of extreme spirituality.  Why should people be restrained from going up the mountain if there was a greater kedusha present there?  Sometimes, a person can reach too high, too fast. If one attempts to connect to levels of holiness beyond their current capacity, it can become overwhelming and cause destruction.  Growth that is not balanced can be dangerous.

Chazal say the gentiles were offered the Torah and they refused because they felt they couldn’t stand up to the commandments.  Klal Yisroel accepted the Torah and that’s why they are the chosen nation.  The Sfas Emes asks why is Klal Yisrael given such credit for accepting the Torah, there was nothing in the Torah against Klal Yisroel’s nature?  He answers that what went against the nature of Klal Yisroel was to be contained within the boundary.  The nature of a Jews to climb higher and higher, to be contained is something a Jew has a hard time dealing with.  Since they listened to the commandment not to scale the mountain, it was proof that they would accept Hashem’s word even when it went against their nature. 

The two approaches in Midrash, although contradictory, are like most other things, the dualism necessary to find equilibrium.  On the one hand one has to know their place, be honest as to what their capabilities are but at the same time one can't feel complacent but must push themselves to expand their boundaries.  For a person to suddenly attempt to finish Shas every year when one is accustomed to learning daf yomi, that would probably be jumping beyond one's capabilities.  That would be going beyond the boundary, up the mountain.  But after one has gone through a few cycles of daf yomi, it may be feasible for a person to try to push the boundary a little, to maybe add some depth to the study, or adding to one's learning in another format.   Is one supposed to find their place and say I will not go further, not scale the mountain or should one push to grow beyond their place?  Both. Find your place. Know your identity. But never stop yearning for more.  

The Prince In The Desert

Midrash וְכֵן הוּא אוֹמֵר (ירמיה ט, א): מִי יִתְּנֵנִי בַמִּדְבָּר מְלוֹן אֹרְחִים וְאֶעֶזְבָה אֶת עַמִּי וגו', הֵיכָן שֶׁהָיִיתִי מִתְקַלֵּס, שֶׁנֶּאֱמַר (ישעיה מב, יא): יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע, לְנָשִׂיא שֶׁנִּכְנַס לִמְּדִינָה וְרָאוּ אוֹתוֹ בְּנֵי הַמְּדִינָה וּבָרְחוּ, נִכְנַס לַשְּׁנִיָה וּבָרְחוּ מִלְּפָנָיו, נִכְנַס לְעִיר חֲרֵבָה וְקִדְּמוּ אוֹתוֹ וְהָיוּ מְקַלְּסִין אוֹתוֹ, אָמַר הַנָּשִׂיא זוֹ הָעִיר טוֹבָה הִיא מִכָּל הַמְּדִינוֹת, כָּאן אֲנִי בּוֹנֶה כֵּס נָאֶה, כָּאן אֲנִי דָר. כָּךְ כְּשֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם בָּרַח מִלְּפָנָיו, שֶׁנֶּאֱמַר (תהלים קיד, ג): הַיָּם רָאָה וַיָּנֹס, וְכֵן (תהלים קיד, ד): הֶהָרִים רָקְדוּ כְאֵילִים, בָּא בְּמִדְבַּר חָרְבָּה, קִדְּמָה אוֹתוֹ וְקִלְּסָה אוֹתוֹ, שֶׁנֶּאֱמַר: יִשְׂאוּ מִדְבָּר וְעָרָיו חֲצֵרִים תֵּשֵׁב קֵדָר יָרֹנּוּ ישְׁבֵי סֶלַע, אָמַר זוֹ הָעִיר טוֹבָה לִי מִכָּל הַמְּדִינוֹת, בּוֹ אֲנִי בּוֹנֶה כְּנֵסִיָה וְדָר בְּתוֹכָהּ, הִתְחִילוּ שְׂמֵחִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (ישעיה לה, א): יְשֻׂשׂוּם מִדְבָּר וְצִיָּה. "Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).

What is the Midrash teaching us?  Why do the other cities run away from the prince but the uninhabited area is happy to welcome the prince?  

The Bear Mayim Chayim says the Midrash is bothered why the possuk needs to say במדבר סיני  if they had not yet moved from the Sinai desert, obviously they were there?  The Midrash is telling us that the Torah had to be given to mankind for everything else understood the greatness of Hashem and was scared to confront Him.  Only mankind which is like a מדבר due to their total lack of understanding the grandeur of Hashem welcome Him.  However, after going through such an experience of the revelation from Hashem it leads one to feel humble and that is hinted in the words Har Sinai, the low mountain.  According to this take, I suppose the lesson is that despite the great ignorance of man, G-d gave us the Torah and we should be greatly humbled by that knowledge. 

Another approach to explain the Midrash is that the prince is bringing new law and order to the land.  The settled cities already have their lives set and don't want to be disturbed.  They don't see that they are missing something the way that they are currently living.  It is only the place that that nothing that realizes they are truly lacking and welcome in the prince.  The lesson is that to be driven to acquire Torah, one must recognize that without Torah one is lacking in knowledge of the חוקי חיים.  

צמאה לך נפשי כמה לך בשרי בארץ ציה ועיף בלי מים כן בקדש חזיתיך לראות עזך וכבודך, My soul thirsts for You; my flesh longs for You, in an arid and thirsty land, without water As I saw You in the Sanctuary, [so do I long] to see Your strength and Your glory.  The Baal Shem Tov reads it כן בקודש, just as I longed and pined for G-d during the days of the desert (golus,) so too I should have the same feelings during the geulah.  It is the sense of yearning present during times of spiritual depravity which are a struggle to match during the good times.  It is that desire, that sense of yearning and lacking, which is important to receive the Torah.  

The last piece of Sfas Emes this week says בשבת שלפני שבועות צריכין להכין לקבלת התורה כי השבת ניתן קודם התורה שהיא הכנה לקבלת התורה.  Working on the desire, the need to have Torah is an important step in reading one's self for קבלת התורה.

Fire, Water And Desert

The Gra (Even Shlama, see also Maalot HaTorah by his brother) says that Torah is akined to rain for it cultivates and raises the middot of a person, if one has good middot it brings them out, if not, it strengthens the bad middot.  

The Midrash Bamibar (1:7) says the Torah was given with fire and water.  Other places in Chazal it says Torah is compared to water and fire (for ex. Yalkut Yisro 286:11)  נמשלה תורה במדבר באש ובמים.  I saw Rav Shlomo Miller explain that Torah has two aspects.  Torah waters and grows the natural capabilities of a person but it also is fire, it can break a person down and mold him into a better person.  With this idea maybe we can add that is the third thing mentioned in the Midrash, a מדבר for the Torah can permeate even one who is desolate and empty as a מדבר and produce something positive from him.  

However, it is noteworthy that the Midrash itself gives a different explanation for the comparisons, וְלָמָּה נִתְּנָה בִּשְׁלשָׁה דְבָרִים הַלָּלוּ, אֶלָּא מָה אֵלּוּ חִנָּם לְכָל בָּאֵי הָעוֹלָם כָּךְ דִּבְרֵי תוֹרָה חִנָּם הֵם

Counting

 Rashi says מתוך חיבתן לפניו – מונה אותם כל שעה.  The Gemarah Yoma (22a) says  אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, רַבִּי יוֹנָתָן רָמֵי, כְּתִיב: ״וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם״, וּכְתִיב ״אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר״? לָא קַשְׁיָא: כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כָּאן בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם.  From the Gemarah it appears that being able to be counted is when אין עושין רצונו של מקום, the opposite of Rash iwho says it is מפני חיבתן?  

One approach is that the greatest level is to be above all numbers.  Numbers are a definition, a boundary; when one is connected to Hashem, there are no boandaries.  The חיבה is that even when one is אין עושין רצונו של מקום, when one is not acting in line with Hashem's desire, still every individual is important and counts.

The Noam Elimelech learns עפ"י דרכו the Gemarah the opposite way.  When עושין רצונו then יש מספר meaning Klal Yisrael had the ability to affect the upper ספירות positivly but if אין עושין רצונו then אין מספר, Klal Yisrael will not be able to be counted, to correct the spiritual balances.

Rav Shaul Yisraeli has a different take on the Gemarah דרך דרוש. 

All Depends On Desire

 The screen shot is from Emrei Chayim of Rav Chayim Kamil on Bamidbar.  A person's ability to succeed, to be able to acquire Torah depends on how much desire there is to acquire it.  

From the Mir parsha sheet from Harav Hagaon Shmuel Wolman Shlita

"After Klal Yisrael began their eager counting toward Mattan Torah, we find that they experienced a yeridah, in Refidim, after which Amalek attacked them. Rashi explains that the name Refidim alludes to a weakening in Torah: רפו ידיהם מן התורה. This is baffling. How could they have weakened in Torah when they had not even received the Torah yet?

In the Mir yeshiva we are trained to notice every letter of Rashi. Rashi, in Yechezkel (20:13), adds an entire word that does not appear in Parashas Beshalach: נסו אותי בעגל וברפידים מלקבל את התורה והותירו מן המן. The weakening in Refidim, he is telling us, was not a weakening of Torah observance, or Torah learning, but rather in Kabbalas HaTorah.

What does that mean? How could there be a weakening in Kabbalas HaTorah before they even got the Torah?  I think we can answer based upon the essence of the sefiras ha’omer period. Klal Yisrael had to go through forty-nine days of avodah before receiving the Torah, and that avodah was to await and yearn and beg for Torah, as the Shibbolei Haleket describes. In Refidim, that longing abated.

The Yalkut Meam Loez cites an ancient source that explains the words רפו ידיהם מן התורה to mean that they weren’t begging for Torah the same way they begged for water and bread. That was the weakening in their appreciation and longing for Torah.

When that feeling is lost, when there’s an אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, Amalek appears. Later on, at the time of Purim, when Amalek reappeared in the form of Haman, the remedy was הדר קבלוה מאהבה. Only by reclaiming the love and appreciation for Torah can Klal Yisrael triumph over Amalek. No wonder, then, that Haman was hanged on the sixteenth day of Nissan, as Rashi notes in Megillah – the very same day that Klal Yisrael first began to express their longing for Torah.

As I share these thoughts, I am reminded of my first Shavuos in Mir yeshiva. Everyone gathered together in the front of the beis midrash to hear the rosh yeshiva R’ Nosson Tzvi zt”l, who went up to the amud and began his special Shavuos shmuess. We all strained to hear what he was saying, but it was nearly impossible – it was Yom Tov, and he couldn’t use a microphone. We may not have heard what he said, but one thing we did get – we saw the happiest man in the world, who just wanted to share his simchas haTorah with his audience. It was reminiscent of Mattan Torah, when we were רואים את הקולות.

I noticed that in the back of the beis midrash, near the door, a Reb Ahrele chassid was standing with his children listening to the shmuess. I found the sight highly incongruous: he should have been with his rebbe in Toldos Aharon – what was he doing in a Litvishe beis midrash? Unable to contain my curiosity, I approached him after the shmuess and asked him why he had come.  “I wouldn’t miss this for anything!” he replied. “I come here every year to hear the rosh yeshiva’s shmuess.”  “Reb Yid,” I responded, “did you hear anything he said? You were in the back of the beis midrash!”  “I didn’t hear one word,” he said, “but my hachanah for Yom Tov, and the hachanah that I want my children to see, is a Yid like this. You don’t have to hear anything, all you have to do is see his simchah. It’s the simchah of someone who’s marrying off his only daughter. And the rosh yeshiva’s only daughter is the Torah.”  That longing and craving for Torah is what we saw in the Mir yeshiva.

We still have to understand, however, why this hachanah of longing and anticipation for Mattan Torah is so important. Why does Shavuos require this preparation? Why do we have to crave Torah – why can’t we just get it?

The Baal Ha’akeidah, in Parashas Emor, explains that the Torah doesn’t work that way – you can’t just “get” it. The Mishnah in Avos says: והוי שותה בצמא את דבריהם, indicating that thirst for Torah is not merely a nice additive or bonus – it’s a critical prerequisite. If we don’t long for Torah, says the Baal Ha’akeidah, we can’t acquire it. And the purpose of the sefiras ha’omer period is to create that yearning.

Torah is not like other bodies of knowledge – it’s the Eibishter’s chochmah, and al pi teva it’s truly beyond our ability, as humans, to grasp. We acquire Torah as a gift from the Eibishter – but He has a condition for giving this gift:אין הקדוש ברוך הוא נותן חכמה אלא למי שיש בו חכמה שנאמר יהב חכמתא לחכימין.

Rav Chaim Volozhiner wonders: If only the wise can acquire Torah wisdom, how can someone ever become wise? Where is the starting point of Torah wisdom?  The answer seems to lie in Rabbeinu Yonah’s statement, in Avos, that the title “chacham” refers not to someone who possesses chochmah, but to someone who appreciates chochmah. Accordingly, in order to be worthy of the title “chacham,” we need to develop an appreciation for Torah and internalize the value of chochmas haTorah. Only then can we can be zocheh to the gift of יהב חכמתא לחכימין. This is what we are trying to achieve during sefiras ha’omer."

Find Your Mission

Tehillim (103:20)  בָּרְכ֥וּ י״י֗ מַלְאָ֫כָ֥יו גִּבֹּ֣רֵי כֹ֭חַ עֹשֵׂ֣י דְבָר֑וֹ לִ֝שְׁמֹ֗עַ בְּק֣וֹל דְּבָרֽוֹ.  The midrash Vayikra comments on this possuk (1:1) גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ, בַּמֶּה הַכָּתוּב מְדַבֵּר, אָמַר רַבִּי יִצְחָק בְּשׁוֹמְרֵי שְׁבִיעִית הַכָּתוּב מְדַבֵּר, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה מִצְוָה לְיוֹם אֶחָד, לְשַׁבָּת אֶחָת, לְחֹדֶשׁ אֶחָד, שֶׁמָּא לִשְׁאָר יְמוֹת הַשָּׁנָה, וְדֵין חָמֵי חַקְלֵיהּ בָּיְרָה כַּרְמֵיהּ בָּיְרָה וְיָהֵב אַרְנוֹנָא וְשָׁתִיק, יֵשׁ לְךָ גִּבּוֹר גָּדוֹל מִזֶּה.... עֹשֵׂי דְבָרוֹ, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר בְּיִשְׂרָאֵל שֶׁעָמְדוּ לִפְנֵי הַר סִינַי הַכָּתוּב מְדַבֵּר שֶׁהִקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה וְאָמְרֵי (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע.  Chazal are telling us that there are two times Klal Yisroel are called מלאכיםת angels at the time of accepting the Torah and when keeping shemmitah.  Why are these two called reaching the level of angles and what are we to learn from this?  

Midrash Bamidbar (2:3) וְכֵן הוּא אוֹמֵר (תהלים כ, ו): נְרַנְּנָה בִּישׁוּעָתֶךָ וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַה נִּתְאַוִּיתֶם לַעֲשׂוֹת דְּגָלִים, חַיֵּיכֶם שֶׁאֲנִי מְמַלֵּא מִשְׁאֲלוֹתֵיכֶם, (תהלים כ, ו): יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶיךָ, מִיָּד הוֹדִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָם לְיִשְׂרָאֵל וְאָמַר לְמשֶׁה לֵךְ עֲשֵׂה אוֹתָם דְּגָלִים כְּמוֹ שֶׁנִּתְאַוּוּ.  How is getting a דגל considered fulfilling all of a person's desires?  

The Sfas Emes (Bamidbar 5638) explains that a malach has a specific identity which is defined by its task.  The malach understands what his mission, his identity is that is symbolized by its דגל.  What a person's desires really all stem from is one request.  A person wants to know what their purpose, mission, תפקיד in life is.  A person wants to know what their identity is, what their meaning in life is.  

Why did Klal Yisroel ask for this only after seeing the angles' דגלים?  Because one gets distracted from what a person really wants to know.  A person searches for all sorts of other things and loses focus of what they really want.  It was seeing the clarity of the דגלים of the malachim that arouse Klal Yisroel to realize this is what they wanted.  This sense of mission at times can become awakened within the individual.  One of these times was at Har Sinai when Klal Yisroel had such a clarity as to what was expected of them that they burst out in נעשה ונשמה.  In a shmittah year as well the farmer has no distractions of working the field, he is able to take a year off to stay focused on his true mission in life, to learn Torah and come closer to Hashem (see Sfas Emes Behar 5638, 5660.)     

The Gemarah Shabbat (88a) says at the time of saying נעשה ונשמע a bat kol came out and proclaimed, "מי גילה רז זה לבני."  Why is it called a רז, a secret?  The Gemarah Berachot (58a) says when one sees 600,000 Jews one recites a beracha of חכם הרזים.  Rashi explains because everyone thinks differently but Hashem knows the thoughts of everyone.  The Maharsha says the different secrets are the different parts of Torah that there are which everyone has one implanted within themselves.  This is the mission of every individual; to bring out their own part of Torah.  That is the secret within a person.  When a person has the clarity to recognize that they have their own mission, their own part of Torah, that is revealing the secret.     

Chazal in the Pesiktah say on the possuk (Devarim 5:4) פנים בפנים דבר ה' עמכם that it means every one saw their own face like looking in a mirror.  The Sfas Emes (Shavuot 5639) explains this means every one saw their own portion in Torah, "מתגלה אליו פנימיות חלקו בתורה דיש לכל נפש ישראל חלק בתורה."  This was the revealed secret.  Every Shavuot we are giving the ability to take a step back and recalibrate our focus to be on finding our own portion in Torah (based upon a shmuz by Rabbi Elefant.) 

Every One Counts

Why do we have almost an entire parsha devoted to the counting of Kal Yisroel?  Rashi notes that this is the third time a census is being taken but yet this is the first time they are counted as the יֹצֵ֥א צָבָ֖א, why is that designation mentioned only in this count? Rav Elchonon Sorotzkin explains before the building of the mishkan there was a nation of Klal Yisroel that was a collage of many people.  Only after the Mishkan was built was the entire nation each one as an individual chosen.  Each individual has their own relationship with Hashem.  That is why in this week's parsha it uses the title of יוצא צבא because every one is a member in the legions of Hashem.

Desire For Perfection

This post is based upon a shmuz by Rabbi Elefant of the Mir.  The midrash Tanchuma Bamidbar #2 says  לנשיא, שנכנס למדינה וראו אותו בני המדינה וברחו. נכנס לשנייה וברחו מלפניו, נכנס לעיר חריבה וקדמו אותו והיו מקלסין אותו. אמר הנשיא: זו העיר, טובה היא, מכל המדינות, כאן אני בונה כס נאה, כאן אני דר. כך כשבא הקב"ה לים, ברח מלפניו, שנאמר (תהלים קיד): הים ראה וינוס, וכן ההרים רקדו כאילים. בא במדבר חרבה, קדמה אותו וקילסה אותו, שנאמר (ישעיה מב) יישאו מדבר ועריו חצרים תשב קדר ירונו יושבי סלע. אמר: זו העיר טובה לי, מכל המדינות, בו אני בונה כנסיה ודר בתוכו, התחילו שמחים, שהקדוש ברוך הוא דר בתוכו, שנאמר (שם לה): "יששום מדבר וציה".  The king went into various towns and everyone ran away.  When he entered the wasteland everyone came out to greet him and he said I will build my palace here.  That is why Hashem gave the Torah in a midbar.  What is the midrash teaching us?  Why do the people of the wasteland welcome the king more than other people?  The Sfas Emes Bamidbar 5634 comments: כי התורה היא שלימות הנבראים וכפי מה שהנבראים חסרים בעיני עצמם ומקוין אל השלמה. זוכין לתורה. ומאוד קשה לבעל בחירה להיות חסר בעיני עצמו כראוי ולכן ברחו בני מדינה. אבל מי שהוא כמדבר כמ"ש במדר' שאינו זוכה לתורה עד שנעשה הפקר כמדבר וזה הי' הכנת בנ"י קודם קבלת התורה שהגיעו לבחי' מדבר להיות ברור בעיניהם וגם לברר זה בכל הנבראים שיהיו מקוין אל השלמה כנ"ל. ובחי' זו נקראת מדבר שחפץ להיות נמשך אחר המנהיג אותו מלשון דבר א' לדור.  One can acquire Torah only is one recognizes that he is flawed without the Torah.  Without Torah one is a wasteland, barren of bringing out his true potential.  It is only through Torah that one can reach their full capabilities.  That is what Chazal mean that one must make themselves like a midbar to acquire Torah.  

The possuk says (19:1) בחדש השלישי לצאת בני ישראל מארץ מצרים ביום הזה באו מדבר סיני.  And the very next possuk says  ויסעו מרפידים ויבאו מדבר סיני ויחנו במדבר ויחן שם ישראל נגד ההר.  Why does it say they reached midbar sinai and then repeat that they arrived there?  The Maharal in Derush al Hatorah explains אבל הכתוב בא לומר תחלה, כי ראויים היו ישראל לקבל התורה במדבר דוקא. כי האדם שנקרא על שם אדמה, כאשר אין לו תורה נחשב כמדבר שאין בו עשב וצמח האדמה, ושדה בור נחשב הוא יותר מכל הבעלי חיים כאמור. שהב"ח נקראים בהמה על שם שיש בה מה, דהיינו מה שנבראת הבהמה עליו נמצא עמה בבריאותה, ואילו האדם נקרא אדם מפני שהוא כמו אדמה שהיא בכח בלבד, ולכן כל זמן שלא קבל התורה הרי הוא כמו מדבר שהוא מקום בור בלא פרי כי חסר התורה והמצוה יקרא בור: ובשביל חסרון האדם שהוא כמו מדבר, נתנה לו התורה להשלימו ואז האדמה הזאת מוציאה אילנות וצמחים שלה.  The possuk highlights that the Torah must be given in a midbar for a person without Torah is a midbar.  A person is called אדם because they are created from dirt.   There is a potential to grow or be trampled.  The way a person grows is by learning Torah.

What is the nature of the perfection that Torah gives a person?  And how does one acquire the desire to be perfected ?  The Mishna in Avos (4:1) says בן זומא אומר:איזהו חכם? הלומד מכל אדם.  The Maharal explains that a person is חומר and חכמה is צורה.  The two are opposites.  What joins them is the desire to want חכמה.  The chacham is one desires to be cultivated, to grow.  When a person desires חכמה they will learn from everyone.  The lacking a person has without Torah is the lacking that all חומר has when it is not formed with its צורה.  The צורה is the direction, purpose and meaning of the חומר.

Rav Wolbe points out that there are two places where the Torah uses the word תשוקה.  In Berashis (3:16) ואל אישך תשוקתך and in 4:7 וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ.  He explains both are examples of חומר desiring to be perfected by their צורה.  The first time it is a woman that is perfected by man and the second time it is the yetzer harah that desires for man to stand up to the test in order for it to be perfected.  These desires are not something that have to be developed and cultivated, they are part of the natural make up. It is inborn and innate for things to desire, seek, and strive to find meaning and direction.  In the same vein Torah gives purpose, meaning and direction for one's life.  One does not need to find tricks to have a desire to learn, it is inside a person!

Wave Your Flag

A third in a series of shmuzzen by R' Elephant. The midrash says דָּבָר אַחֵר, הֱבִיאַנִי אֶל בֵּית הַיָּיִן, בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי יָרְדוּ עִמּוֹ כ"ב רְבָבוֹת שֶׁל מַלְאָכִים, וכו וְהָיוּ כֻלָּם עֲשׂוּיִם דְּגָלִים דְּגָלִים, שֶׁנֶּאֱמַר (שיר השירים ה, י): דָּגוּל מֵרְבָבָה, כֵּיוָן שֶׁרָאוּ אוֹתָן יִשְׂרָאֵל שֶׁהֵם עֲשׂוּיִם דְּגָלִים דְּגָלִים, הִתְחִילוּ מִתְאַוִּים לִדְגָלִים, אָמְרוּ אַלְוַאי כָּךְ אָנוּ נַעֲשִׂים דְּגָלִים כְּמוֹתָן.  What is the degel of  the malachim and what is the greatness of it?  A degel represents an identity, it is rallying point to gather around.  A malach is a שליח, its whole being exists to do the desire of G-d.  That's why they are named after their תפקיד like מיכאל, רפאל וכו for their essence is their job.  The degel of the malach is its job, its purpose.  That is their identity.  What Klal Yisroel saw was that the malachim had a clear purpose.  That is what Klal Yisroel wanted, to be able to identify their own שורש הנשמה and know what their own job is.  In the words of the Sfas Emes (5636) וזהו הפקידה במספר שמות שהוכן כל אחד מישראל על משמרתו להתדבק בשורש השייך לו. ולכן אח"ז הדגלים כמ"ש במדרש שנתאוו לדגלים כמלאכי השרת. פי' המלאך אין בו שום דבר נפרד וכולו מורה על שליחותו וכבוד קונו. כמו כן בנ"י כיון שהכירו כ"א מעמדו נתאוו לדגלים שיהיו מצוינים לשמו ית':
The Gemorah Shabbos (88) says אמר רבי אלעזר: בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה מי גילה רז זה לבני, רז שמלאכי השרת משתמשים בו.  This means that נעשה ונשמע is the level of a malach.  Why is that?  As explained last time, נעשה ונשמע means that one accepts to do the job placed upon them even if they don't know they have the capabilities to fulfill it.  Since malachim are infused with the drive of avodas Hashem, they have no limitations.   When Klal Yisroel reached this level at Mattan Torah, to be infused with this sense of purpose, they touched the level of a malach. Since they accepted the responsibility to get the job done, they were ready for the degel, to find what there mission is.  Because of their willingness to accept their mission, Hashem revealed to them what was their degel, what their mission was. By undertaking to do the job ,they get the job.
The possuk (2:2) says איש על דגלו באתת לבית אבתם יחנו בני ישראל מנגד סביב לאהל מועד יחנו.  We see from here that the source of all of this.  The source of the degel, the sense of mission and purpose, must come from בית אבתם.  It all starts with the proper חינוך of the parents giving their children this sense of self, identity, mission.  It is up to the parents to hand over the banner to their children.

Be Humble

וְאִתְּכֶ֣ם יִֽהְי֔וּ אִ֥ישׁ אִ֖ישׁ לַמַּטֶּ֑ה אִ֛ישׁ רֹ֥אשׁ לְבֵית־אֲבֹתָ֖יו הֽוּא: וְאֵ֨לֶּה֙ שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים
אֵ֚לֶּה קְרוּאֵ֣י (כתיב קריאי) הָֽעֵדָ֔ה נְשִׂיאֵ֖י מַטּ֣וֹת אֲבוֹתָ֑ם רָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל הֵֽם:
וַיִּקַּ֥ח משֶׁ֖ה וְאַֽהֲרֹ֑ן אֵ֚ת הָֽאֲנָשִׁ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר נִקְּב֖וּ בְּשֵׁמֽוֹת

Why are Klal Yisrel introduced to the נשיאים like its a first time meeting, they already were the נשיאים when they offered the korbanos for the chanukas hamikdash?  Why are they called אנשים, without a title if they were already appointed as נשיאים?  Rav Shwab says Klal Yisroel already accepted them as נשיאים before hand but to be considered a נשיא, to represent their tribe before Hashem they had to view themselves as אנשים, as simple people without any ego.  Only them can they be a proper נשיא.
With this idea he explains the midrash (1:7) דָּבָר אַחֵר, וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי, אֶלָּא כָּל מִי שֶׁאֵינוֹ עוֹשֶׂה עַצְמוֹ כַּמִּדְבָּר, הֶפְקֵר, אֵינוֹ יָכוֹל לִקְנוֹת אֶת הַחָכְמָה וְהַתּוֹרָה, לְכָךְ נֶאֱמַר: בְּמִדְבַּר סִינָי.  In order to acquire Torah, one must remove the I that separates between himself and Hashem.

מחמר

The Meshech Chachma points out that regarding the בני קהת it says זֹ֛את עֲבֹדַ֥ת בְּנֵֽי־קְהָ֖ת בְּאֹ֣הֶל מוֹעֵ֑ד קֹ֖דֶשׁ הַקֳּדָשִֽׁים, but not for בני גרשון ומררי.  Why?  He explains that only the בני קהת actually carried things on their shoulders, they did a real מלאכה but the other families just drove the animals that carried the loads which is only מחמר, not a מלאכה on Shabbos [It is not worthy that they also did מלאכה of carrying the beams from one wagon to another, see Shabbos (96a,) but that wasn't their main job.]
What the M.C. writes that מחמר isn't a מלאכה would seem to be the source of the debate in the opinions cited in Beis Yosef (495:7) if מחמר is prohibited on Yom Tov or not.  If it is a מלאכה, then its prohibited on Yom Tov as well but if its a seperate prohibition, the only source for that is on Shabbos (see also  Gemorah Yevomos 6 and Rashba there.)

Briskor Rav And Rav Baruch Ber

A few weeks ago this blog wrote from Rav Henoch why the Briskor Rav and Rav Baruch Ber had different approaches to understanding Rav Chaim.  A few interesting stories about this from עובדות והנהגות לבית בריסק.

Last Verse

The last possuk in this week’s parsha, וְלֹא־יָבֹ֧אוּ לִרְא֛וֹת כְּבַלַּ֥ע אֶת־הַקֹּ֖דֶשׁ וָמֵֽתוּ is interpreted in many ways.  The Gemorah in Yoma 54a says that this means there is an issur to look at the vessels of the Mikdash when they are uncovered.  Which vessels are included in the prohibition is subject to debate.  The simple read of the Gemorah is that it’s all vessels but Rashi says it means the aron and mizbaoch.  The Even Ezra and Ramban on the possuk limit it to the aron only.  Rashi and Onklus render the possuk like that Gemorah.  However, the Gemorah in Sanhedrin 81a learns from here that one who steals a vessel used in the service of the Beis Hamikdash is liable to be killed through קנאין פוגעין בו.  The Ramban on the possuk explains that the word בַלַּ֥ע can mean steal and that it how the Gemorah learns the possuk. 

The Rambam learns the possuk like the Gemorah in Yoma and therefore doesn’t count it as a mitzvah for it only applied in the desert and doesn’t apply for all generations.  The Rambam explains even though the Gemorah derives from this possuk the prohibition to steal a holy vessel that isn’t the peshat in the possuk and is just a remez.  The Kli Chemdah asks why isn’t the prohibition not to see the uncovered vessels applicable for all generations; it should apply in the Mikdash as well?  He doesn’t find a satisfactory resolution but acknowledges that the simple peshat in the Gemorah in Yoma is clear that the issur didn’t apply in Bais Rishon.  The Gemorah implies that the issur is to uncover the vessels when we are “unfamiliar” with Hashem and not doing his will, but when we are doing His will then there is no issur.  The Ramban in his kabbilistic peshat and Bechai seem to explain the issur in this vein.  (See further sources in letters back and forth from Rav Menachem Kasher and Chazon Eish in Divrei Menachem volume 1 letters 14-17.)

Generally קנאין פוגעין בו is accompanied with a מיתה בידי שמים if the קנאין don't carry out the death.  In this scenario, of stealing the vessels of the Mikdash, this is the opinion of Ramban here as well.  However, the Rambam maintains that there is no punishment coming from heaven in this scenario for he holds it’s only a remez.

The Aruch Le’nair wonders how can there be a principle over here of קנאין פוגעין בו if it only applies at the time of the action and once it’s stolen, the issur is already done? The Radbaz (responsa 631) suggests that as long as the thief still retains the stolen object it is considered the time of the issur.  However, the Kitzots Hachoshen and Nesevos in siman 34 assume one is not defined as a rasha for retaining stolen goods, so it would seem the explanation of the Radvaz is implausible?  The Chabzalos Hasharon suggests that even though in the laws of choshen mishpat one is no longer a thief after the act of stealing, it is still an abominable act to retain holy objects.  Therefore, the zealots may kill him for the zealots kill because of their zealous feeling toward repulsive actions to remove them and it doesn’t depend on the normal rules of how to define the time of the issur, rather they may act as long as the repulsive action still remains.  

The Minchas Chinuch assumes that Rambam will agree that one can’t steal holy vessels on a Torah level because of the prohibition of stealing.  The Meiri in Sanhedrin says there is no prohibition of stealing for there is no owner.  However, it is reasonable to assume that the Rambam would disagree for he holds that the issur of genevah applies even to a gentile, unlike gezaleh (see Chut Hamisulush 17.)  Clearly the Rambam holds that ownership doesn’t define the issur of genaveh for he holds ownership of a gentile is non-consequential when it comes to gezaleh, yet there is a chiuv of genaveh.

One Job

The possuk (3:38) וְהַחֹנִ֣ים לִפְנֵ֣י הַמִּשְׁכָּ֡ן קֵ֣דְמָה לִפְנֵי֩ אֹֽהֶל־מוֹעֵ֨ד ׀ מִזְרָ֜חָה מֹשֶׁ֣ה׀ וְאַהֲרֹ֣ן וּבָנָ֗יו שֹֽׁמְרִים֙ מִשְׁמֶ֣רֶת הַמִּקְדָּ֔שׁ לְמִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת.  The Gemorah in Arachin 11b: אמר אביי נקיטינן משורר ששיער בשל חבירו במיתה שנאמר (במדבר ג) והחונים לפני המשכן קדמה לפני אהל מועד וגו' והזר הקרב יומת מאי זר אילימא זר ממש הכתיב חדא זימנא אלא לאו זר דאותה עבודה. 

The Chinuch end of mitzvah #389 assumes the same prohibition applies to a kohan that does a different kohan’s job.  However, the Rambam omits such a law.  The Brisker Rav says that the Rambam disagrees with the Chinuch.  There is a difference between the job of the levi vs. that of the kohan.  The Rambam in the Laws of Kli Mikdash (3:9) explains that the leviem are appointed by the heads of the families to their tasks.  The kohanim though, aren’t chosen for a specific task, they are chosen for their task by a lottery.  We see from here that a levi is appointed and defined to one task and is prohibited to do a different task.  However, a kohan that isn’t appointed to one task, he merely gains the opportunity to serve for the day via the lottery, isn’t tied to one task and therefore may do a different kohan’s job.  

The Chinuch will hold like the Ramban (mitzvah #36) that holds that there is an appointment for kohanim as well and therefore there is a prohibition on the kohan to change jobs.

We can derive from this law a lesson in the importance of seder.  Everyone that had a specific job had to stick to his part and not deviate from the order he was supposed to do.  This is the lesson of the degalim as well.  Each tribe had a specific location that was designated to them and they had to keep to that specific location (see Mishnas Rav Aharon.)

In the words of the intro. to the Daas Torah of Rav Yeruchem Levovitz to Sefer Bamidbar:

Bamidbar: The Book Of Darkness

The Midrash Rabbah in the beginning of Berashis (3:5) says: אמר רבי סימון: ה' פעמים כתיב כאן אורה כנגד חמשה חומשי תורה ויאמר אלהים יהי אור כנגד ספר בראשית, שבו נתעסק הקב"ה וברא את עולמו ויהי אור כנגד ספר ואלה שמות, שבו יצאו ישראל מאפילה לאורה וירא אלהים את האור כי טוב כנגד ספר ויקרא, שהוא מלא הלכות רבות ויבדל אלהים בין האור ובין החשך כנגד ספר במדבר, שהוא מבדיל בין יוצאי מצרים לבאי הארץ ויקרא אלהים לאור יום כנגד ספר משנה תורה, שהוא מלא הלכות רבות.  Why is Sefer Bamidbar referred to as the book that is the difference between darkness and light?  Why is Parshas Bamidbar the intro. to the holiday of Shavuot?

Rav Tzaddok (Pri Tzaddik #2) says that Sefer Bamidbar is the beginning of the generation entering Eretz Yisroel.  The Gemorah in Babba Bathra says that פני משה כפני חמה פני יהושע כפני לבנה .  The generation that left Egypt is the generation of Moshe, direct contact with Hashem, it is light.  It is the תורה שבכתב  generation.  The generation entering the Land is the moon, it is surrounded by darkness.  It is the beginning of תורה שבעל פה.  The Nitziv (intro. to Bamidbar) that says the generation that left Egypt saw open miracles, the rules of nature were nullified before them.  That is light.  The generation coming into the Land is darkness, they are subject to the rules of nature.  This goes hand in hand with Rav Tzaddok.  It is Torah שבכתב that comes from Hashem, it is above nature.  It is the תורה שבעל פה that is produced through the work and toil of the person (based upon Shiveley Pinchas 5773.)

That is why Sefer Bamidbar is a apropos intro. to the holiday of Shavuot.  The main celebration of Shavuot isn’t the Torah that was given to us from Hashem, the earlier generations had Torah as well.  We are celebrating that the Torah was given to the human being’s mind to be able to add to the Torah and make decisions based upon his understanding (see intro. to Ketzos Hashulchan.)  It is the celebration of the תורה שבעל פה. 

The Magen Avrohom asks that the holiday of Shavuot is on the 6^th day of Sivan but the torah was given on the 7^th?  H explains it’s a hint to the second day of Yom Tov observed in the Diaspora.  That din is only Rabbinic?  We see built into the celebration of the giving of the Torah itself is the celebration of the power of the תורה שבעל פה, of man’s understanding of Torah.  The same idea is reflected in the count of the omer itself for the time of when one must start counting, ממחרת השבת is only understood through תורה שבעל פה.

Briskor Rav vs. Rav Baruch Ber

Moshe Rabbenu probably had a lot to do on a daily basis.  If so, why was it important for him to take out so much time to count every family of Klal Yisroel himself?  We see that it was imperative for Moshe Rabbenu to recognize the individual characteristics of every individual.  It isn't enough for a Rebbe to teach Torah and give guidance to his students, he must be able to to bring out the talents of every student so that they can reach their potential.

The conclusion of Rav Henoch Leibowitz is that we can see this in the writings of the Briskor Rav and Rav Boruch Ber.

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