Conquering vs. Settling

We read in the haftorah on Shabbos in Zecharyeh Ch. 4 verses the following (translation from https://www.chabad.org) :

(verses 1-7)

And the angel who spoke with me returned, and he awakened me as a man who wakes up from his sleep.

And he said to me, "What do you see?" And I said, "I saw, and behold [there was] a candelabrum all of gold, with its oil-bowl on top of it, and its seven lamps thereon; seven tubes each to the lamps that were on top of it.

And [there were] two olive trees near it; one on the right of the bowl, and one on its left.

So I answered and spoke to the angel who talked with me, saying, "What are these, my lord?"

And the angel who spoke with me answered, and he said to me, "Do you not know what these are?" And I said, "No, my lord."

And he answered and spoke to me, saying, "This is the word of the Lord to Zerubbabel, saying: 'Not by military force and not by physical strength, but by My spirit,' says the Lord of Hosts.

(skip to verse 11 – 14.)

And I raised my voice and said to him, "What are these two olive trees on the right of the candelabrum and on its left?"

And I raised my voice a second time and said to him, "What are the two olive branches beside the two golden vats that empty out the gold[en oil] from themselves?"

And he spoke to me, saying, "Do you not know what these are?" And I said, "No, my lord."

And he said, "These are the two anointed ones who stand before the Lord of all the earth."

As is quite evident this seems to be a broken conversation, what is Zecharyeh asking what are they and what is the response?  Rav Solevetchik explains the two olives represent the kehunah gedolah and the king from malchus Dovid that were both anointed with oil (from Rashi end of Ch. there.)  The oil was oozing out by itself (verse 11) to indicate the service in the second Temple would be so great its as if it happened by itself.  That is what Zecharyeh didn’t understand for the service in the second Temple palled in comparison to that of the first Temple.  The malach responded that it’s a prophesy about the third Temple which is merely an extension of the second Temple.  Why and how?  That is what the malach responded in verse 7 that the kedusha of the second Beis Hamikdash came about via the רוח of Hashem.  What does this mean? 

The Rambam in the end of Ch. 6 of Beis Habechirah:

ולמה אני אומר במקדש וירושלים קדושה ראשונה קדשה לעתיד לבוא ובקדושת שאר א"י לענין שביעית ומעשרות וכיוצא בהן לא קדשה לעתיד לבוא לפי שקדושת המקדש וירושלים מפני השכינה ושכינה אינה בטלה והרי הוא אומר והשמותי את מקדשיכם ואמרו חכמים אע"פ ששמומין בקדושתן הן עומדים אבל חיוב הארץ בשביעית ובמעשרות אינו אלא מפני שהוא כבוש רבים וכיון שנלקחה הארץ מידיהם בטל הכבוש ונפטרה מן התורה ממעשרות ומשביעית שהרי אינה מן ארץ ישראל וכיון שעלה עזרא וקדשה לא קדשה בכיבוש אלא בחזקה שהחזיקו בה ולפיכך כל מקום שהחזיקו בה עולי בבל ונתקדש בקדושת עזרא השנייה הוא מקודש היום ואף על פי שנלקח הארץ ממנו וחייב בשביעית ובמעשרות על הדרך שביארנו בהלכות תרומה

The Kesef Mishne says he doesn’t understand how is חזקה any better than כיבוש, why should it not be nullified as well?  Reb Chaim said (see בריסקר רב על תנ"ך סטנסל) that this was the response of the malach.  The first kedusha was accomplished via an act of conquering the entire land and that can be nullified.  In the second kedusha there was no conquest, Klal Yisroel went back with the permission of the gentiles and not all of the land was settled.  The kedusha of the land was an extension of the kedushas hamikdash, of the presence of the Shechinah and that can never be nullified (from Pnenie Harav pg. 76.)

Rav Shechter shtelz tzu another idea of Rav Solevitchik that is along the same lines.  The Mishna in the beginning of Kelim (1:6)  lists 10 kedushot and one of them is Eretz Yisroel for one may bring the omer and shtei halechem only from grain that grew there.  Why does the Mishna not mention that only in Eretz Yisroel there is an obligation of terumot, challah etc.?  Rav Solevetchik explained that the Mishna only is listing the kedusha that is an extension of the mikdash, not the laws that are relevant because of the kedusha of the land itself.  One can bring omer and shtei halechem from Eretz Yisroel because its an extension of the Mikdash.  The other dinim are because of the kedusha of the land itself, not as an extension of the Mikdash.  See more about this by my father shlita here, here (and the links there) if bikkurim is in the Mishna  here.  The entire kedusha of the second Temple comes about because of an extension of the kedushat hamikdash, not because of kedusha in the land.   

At the end of Soleveitchik On Repentance he extends this idea to teshuvah.  The verse in Nitzavim (30:3) says: וְשָׁ֨ב י״י֧ אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ י״י֥ אֱלֹהֶ֖יךָ שָֽׁמָּה.  The verse is repetitive, it says ושב twice?  Of couse the verse is referring to the ingathering of the exile of the nation but it also referring to the ingathering of the personal soul from its exile.  He explains the first one is וְשָׁ֨ב י״י֧ אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖, it’s a quick arousing from Hashem.  The person just has to take that awakening and move forward with it, wherever the person goes, the Shechinah comes along with him.  It is a relatively easy process of teshuvah sparked by a jumpstart from Hashem.  It is a conquest of the soul that comes about via the presence of the Shechinah.  This is patterened after the kedusha of Ezra in the second Temple.  The second half of the verse וְשָׁ֗ב וְקִבֶּצְךָ֙ וכו is referring to the slow arduous process of conquering one’s own soul.  There requires a slow process of gathering ones scattered fragments of the soul that have become absorbed and lost in exile.  This is akin to the conquest of Yehoshua which took time and military prowess to be able to conquer the land.    

Don't Talk

                                           From the Daas Torah of Rav Yeruchem.

I don't understand how is this practical, how do you know when the leader is above questioning and when one is allowed to have a legal, halachik debate?  Or can one question only if there in the same league but Moshe was in a league by himself, head and shoulders above any one else and therefore no one could question?

How To Get Up

מה הקשר בין הענינים בריש הפרשה מענין הדלקת הנרות לפסח שני ונסיעות של המחנה?  רש"י אומר שפרשת פסח שני נכתב שלא עפ"י סדר זמני וצריכין להבין למה באמת נכתב שלא בסדר הזמני?  עוד למה דוקא אות נ' הפוכה נבחר להיות סימן של פרשה חדשה?  ולמה בא דוקא פרשת ויהי בנסוע הארון להפסיק בין הפרעניות (עיין שבת קטז)?

בלקו"ת אדמו"ר הזקן מסביר הפמיניות של הדלקת שבעת קני המנורה ע"י אהרן הכהן הוא שאהרן ידליק כל הנשמות (שנקראין נר.)  המספר שבעה מסמל כל מיני הנשמות שיש, ששבעה הוא תכלית כל המדות.

אדמו"ר הזקן כותב כמה פעמים (עיין לקו"ת ריש נשא, מסעי ועוד מקומות) שענין במסעות במדבר היה כדי להכניע כחות הקליפה שיש אפי' במדבר שאינו מגדל כלום בגלל כח הישות וקליפה שלו.  בתחילת הפרשה לומדין איך להעיר הלב וממשיך הפרשה בענין המסעות שמבאר הכח שיש להעיר העולם.  וכל הכח הזה בא ע"י התורה ויש רמז לדבר שמדבר שהלכו בו ישראל הוא אותיות מדבר, לדבר דברי תורה.  

וכ"ז הוא אם דברים הולכין כפי סדרם אבל לפעמים יש נפילה, יש פרעניות, איך קמים מזה?  לכן ניתן לנו פסח שני שמלמד שלעולם יש הזדמנות שניה לתקן מה שעבר.  הפרשה נכתב שלא עפ"י סדר לרמז שתשובה עולה מעל גבי סדר הרגיל.  מי שעושה תשובה יכול לעלות במדרגות שלא לפי הסדר.  זהו הנ' הפוך.  כמו שביארנו במק"א, נ' זה דרגה למעלה מהשגת בני אדם.  והתורה בא לרמז שאפי' אחרי נפילה אתה יכול להופכו ע"י תשובה  שמגעת עד שער נ'. (וי"ל שמרומז בההפיכה שהנ' שמסמל מפלתן של ישראל (עיין ברכות ד:,) יכול להופכו ע"י תשובה להיפוף ממש שיהיה בזה עילוי גדול. עיין מהרש"א במס' שבת.  ובאמת זה אותו יסוד שבגלל שהוא גבוה כל כך ישנו זו מקום פתח לנפילה אבל מי שמגיע בו בהכנה כראוי יכול לעלות למדרגה הכי גדולה ולהפוף חושך לאור.)  (עפ"י תורת מנחם תשמ"ט, רץ כצבי על חדשים חודש חשון.)

Trumpets

        A few points on the trumpets.

 1.    In chapter 10 verses 9-10 the Torah tells us two-timeframes when we are commanded to blow trumpets.  One time is when it is a time of distress, and the other time is when the community offers a korban. The Ramban in Sefer Hamitzvot mitzvah #59 counts these two events as one mitzvah.  The Magid Mishna at the beginning of the Laws of Taanis wonders why it’s not counted as two separate mitzvot if they are two different times and two separate pessukim for it?  Possibly we can suggest that this fits in the pattern of how the Rambam defines mitzvot.  If there is one object, then it will be counted as one mitzvah even if there are different aspects to it.  We see the Rambam counts the mitzvah of krias shma or tzitzits and techales as one mitzvah.  However, tefillin of the hand and the head are two mitzvot.  Rav Sheinberg (Mishmeres Chaim) explains the principle is that krias shma is one parsha, the tzitzits strings become part of one garment and therefore are counted as one mitzvah.  Tefillin have two objects and therefore are two mitzvot.  So too here there is one trumpet and therefore it is counted as one mitzvah despite having many rolls.  However, if this is correct why does the Rambam count the mitzvah of blowing the shofar on Rosh Hashana and Yovel as two distinct mitzvot? (See Minchas Chinuch) and Parashas Derachim.)  However, if one looks carefully at the Rambam he will see why those are two mitzvot.  The Rambam distinguishes between Rosh Hashana where the mitzvah is to hear the shofar and yovel where the mitzvah is to blow.  Therefore, its two mitzvot for the commandment on Rosh Hashana is to hear the shofar but on yovel its to blow, so on Rosh Hashana the mitzvah is on the ears as opposed to yovel where its on the shofer horn itself.  (See also the Taz 575:2.) 

2.       We can say על פי דרוש that there is a רמז  in that the  two kinds of blowing are one mitzvah.  Even though externally they appear to be complete opposites, one a call of distress, another a call of happiness, in essence they are one.  Both cries stem from the same source, it is the neshama crying out; sometimes the cry is brought out via pressure and sometimes through joy.  However, ultimately, they are the mitzvah, it is the same צוותא and connection to Hashem.  The Maggid (Torah Or) says that the two trumpets represent Hashem and us.  There is a dual closeness, when we come desire, כסף from the language of כיסופים, to close to Hashem, He comes close to us.  Hashem may send us a wakeup call that causes distress but it is to a means of coming to the call of the trumpets of simcha.   

3.        The Gemorah in Arachin 11b questions if a נדבת עולת ציבור requires shirah or its only an obligation for korbanot that are obligatory.  Does the possuk (10:10) when it says עולותיכם in the plural mean to refer to bothעולות  that are obligatory and those that are a נדבה or does it mean עולות ציבור but only korbanot that are obligatory?  This possuk is referring to the obligation of blowing the trumpets at the time of offering a korban, not the obligation of song, yet the Gemorah wants to derive the din of singing from this verse.  How?  Rashi explains that blowing the trumpets is shirah.  We see from here that the mitzvah of blowing the trumpets becomes part of the shira.

Humble Prophets

At the end of the parsha, the Torah tells us that Moshe was the greatest ענו as an introduction to describing how Moshe was the greatest navi.  It sounds from the juxtaposition that this is why Moshe was the greatest navi.  How is humbleness connected to nevuah?  In Mishlai (31:26) it says תורת חסד על לשונה.  What is תורת חסד?  The Gemorah Sukkah 47b (according to one interpretation) says it means who learns תורה לשמה.  Why is learning Torah leshmah considered doing a chesed? 

Accepting prophesy is to leave one one’s state of being and tap into a higher realm of existence.  This ability to be able to lift one’s self out of the physical boundaries of the body to be able to connect with God requires one to be able to be completely given over to the will of God. It is impossible to receive nevuah in a state of self-concern.  It is only through complete humbleness, where there is no feeling of self that there is a possibility of accepting nevuah.  Therefore, since Moshe was completely nullified before Hashem without any feelings of self, he was able to accept nevuah at all times. 

Learning Torah leshmah is a means of connecting to the Wisdom of God.  One surrenders their own mind, their own human logic, and attempts to tap into His Infinite Wisdom.  This is akin to an act of chesed where one gives over themselves to help out someone else.  That is why learning Torah leshmah is considered a kindness for one gives himself over to Hashem (Mictav M’Eliyahu volume 4.)

The Magan Avrohom siman 60 says that during certain words in ahavah rabba/ahavas olam one should remember the six remembrances.  The words to remember the story of Miriam are the words להודות לך to remember that the mouth is created to praise Hashem and not to speak evil of others.  How are the words להודות לך supposed to remind someone of the episode of Miriam, how does a lack of praise equal lashon harah?  The explanation is that if one doesn’t feel that he is deserving of the that s/he has, then s/he won’t speak loshon harah.  Loshon Harah comes from a lack of thanking, a feeling of self-entitlement, and therefore there is an ability to judge others.  If one feels content with themselves then there is no need to complain about others.  With the feeling of hodayah then one feels a sense of humility and will not fall into the trap of loshan harah.

Turn On The Light

Here we mentioned the chiddush of the Briskor Rav that the avodah of the ketores is different from that of the korbanot tzibbur.  When it comes to korbanot, the mitzvah is to achieve kapparah.  However, regarding the ketores the mitzvah is merely to do the act of offering the ketores.  He supports this from the terminology of the Rambam is the Sefer Hamitzvot who says the mitzvah of the korbanot is one the tzibbur and fulfilled by the kohanim.  Regarding the ketores, he says the mitzvah is one the kohanim to offer the ketores.  The need for communal atonement is not an integral part of the mitzvah.  The Achronim point out that regarding the mitzvah of lighting the menorah the Rambam also says the mitzvah is on the kohanim to light it (asseh #25.)

The Daas Zekanim in Terumah (25:6) says that the Torah mentions the שמן למאור within the parsha of the building of the mishkan because it’s also part of the building of the mishkan because a house without light isn’t a house.  Based upon this it could shed light on the aforementioned Rambam.  The need for a menorah isn’t for atonement, its to complete the building of the mishkan. 

Now we understand why Aharon is comforted with the lighting of the menorah and not with another one of the mikdash activities (see Rashi, Ramban.)  In order to inaugurate the mishkan, it had to be an avodah that would consecrate the mikdash and that is accomplished through lighting the menorah.

Want To Want

At the beginning of the parsha, Rashi says Aharon felt bad that he didn’t offer a korban in the inauguration ceremony of the mishkan.  Therefore, Hashem appeased him by saying he has a greater offering than the heads of the tribe because he lights the menorah.  Why did Hashem have to wait until Aharon felt bad to give him the command to light the menorah, why didn’t just He tell him immediately?  Similarly, why did Hashem wait until the people that were tameh complained why should they lose out on the korban pesach before giving the mitzvah of pesach sheni? The possuk (11:4) says הִתְאַוּ֖וּ תַּאֲוָ֑ה.  What is the meaning of this repetition? According to the Ramban, one of the bad things that ויהי בנסוע comes to split up was that the people left Mount Sinai in a hurry like a child running from school.  Why is this considered wrong, they only traveled when the clouds moved acknowledging Hashem’s desire for them to leave, as the Torah itself describes in this very parsha?

We see from here that there must be a desire to serve Hashem.  Precisely because the impure people and Aharon felt that they were lacking something were they worthy of getting a special mitzvah.  If a person truly desires to fulfill the mitzvot and doesn’t view them as a yoke that one must bear, then Hashem helps him fulfill the mitzvot. 

The repetition of the verse explains the Chofetz Chaim, is tell us the reason that the people had a desire for meat was because they desired to have a desiring.  They were thinking about physical pleasures instead focusing their heads to only desire what Hashem wants. That is what was wrong when the people left Mount Sinai, it wasn’t about the timing, it was about their lack of longing to remain to here Torah from Hashem.  They didn’t show a desire that they want to be able to hear more Torah.  That is what was lacking.