BS”D
Volume 38, No. 42
28 Tammuz 5784
August 3, 2024
The second of the two Parashot we read this week begins, “These are the journeys of Bnei Yisrael, who went forth from the land of Egypt . . .” R’ David Twersky z”l (1808-1882; first Tolna Rebbe) writes: Here, the Torah is hinting at the way to serve Hashem–i.e., that a person must journey from point to point and from level to level until he reaches the highest level. For the simple Jew, who cannot merit complete D’veikut / attachment to Hashem all at once, this means beginning with “Sur mei’ra” / “distance yourself from bad,” from physical desires, and from bad Midot / character traits. After that, one can progress to “Asei tov” / “do good,” Mitzvot and good deeds. [Of course, one is obligated to perform Mitzvot even before ridding himself of negative traits. The Tolna Rebbe is merely addressing which aspect of Divine service a person should focus on.]
The Tolna Rebbe continues: Torah scholars, who are already on the level of “Asei tov,” also must progress step-by-step until they reach true D’veikut. Thus, we read (Tehilim 84:8), “They advance from strength to strength.” Likewise, we read (Zechariah 3:4), “I shall permit you movement among these immobile ones.” The “immobile ones” is a reference to angels, who always remain on the same level, because they have no Yetzer Ha’ra to challenge them. Man, in contrast, is a physical creature, and he must constantly fight the Yetzer Ha’ra. The weapon man has for this fight is the Torah.
At the highest level, the Tolna Rebbe writes, a Torah scholar studies and prays because it is the right thing to do, with no conscious awareness of his own accomplishments. To achieve this very high level, one must perfect his Yir’ah / awe of G-d. This, he writes, is alluded to in the verse with which we began, “Eleh mas’ei” / “These are the journeys. . .” The Gematria of that phrase (216) is the same as the Gematria of “Yir’ah,” and also of “Gevurah”/ “strength.” By journeying step-by-step until one acquires “Yirah,” one will have the “Gevurah” to conquer his Yetzer Ha’ra, as we learn in Pirkei Avot: “Who is a ‘Gibor’ / ‘strong person’? One who conquers his Yetzer Ha’ra.” (Magen David)
********
“‘Take vengeance for Bnei Yisrael against the Midyanites . . .’ Moshe sent them–a thousand from each tribe for the legion–them and Pinchas son of Elazar the Kohen to the legion . . .” (31:2, 6)
Midrash Rabbah asks: Hashem told Moshe himself to take vengeance from Midyan; why did he send others in his place?
The Midrash answers: Moshe had lived among the Midyanites (after he fled from Pharaoh–see Shmot 2:15), and he reasoned that it was not proper for him to harm a nation that had been kind to him. As the popular expression goes, says the Midrash, “If you drank from a well, do not throw stones into it.”
Why did Moshe send Pinchas? continues the Midrash. Because one who began a Mitzvah should finish it. Pinchas had mollified Hashem by killing the Midyanite princess; now he had to complete his Mitzvah. [Until here from the Midrash]
R’ Yoshiyahu Pinto z”l (Damascus, Syria; died 1648) explains: The Midrash is not suggesting that Moshe ignored a direct command of Hashem based on his own reasoning. Rather, “Take vengeance” is subject to two interpretations: “Take vengeance personally” or “Cause vengeance to be taken.” Moshe therefore asked himself what Hashem’s will in the matter must be, and he concluded that Hashem would not want him to personally harm a nation that had been kind to him.
R’ Pinto continues: Based on this principle, the Midrash asks, “Why did Moshe send Pinchas?” Pinchas’ own mother was a Midianite, a daughter of Moshe’s father-in-law Yitro; why then was Pinchas any better a choice to lead Bnei Yisrael into battle against the Midianites? To answer this, the Midrash teaches another principle, explains R’ Pinto: “One who began a Mitzvah should complete it.” (Tzror Ha’kessef)
********
“Moshe said to them, ‘If you do this thing, if you arm yourselves before Hashem for the battle, and every armed man among you shall cross the Jordan before Hashem, until He drives out His enemies before Him, and the Land shall be conquered before Hashem, and then you shall return–then you shall be vindicated from Hashem and from Yisrael, and this Land shall be a heritage for you before Hashem’.” (32:20-22)
R’ Yoel Leib Herzog z”l (1865-1934; rabbi in Lomza, Poland; Leeds, England; and Paris, France; father of Israel’s first Ashkenazi Chief Rabbi Yitzchak Halevi Herzog z”l) asks: Why does Moshe Rabbeinu mention Hashem’s Name five times in telling the tribes of Reuven and Gad what their obligations are?
He answers: We read (Tehilim 105:44-45), “He gave them the lands of nations, and they inherited the toil of regimes, so that they might safeguard His statutes and observe His teachings.” This teaches that Eretz Yisrael was given to us on the condition that we observe the Torah. Otherwise, we will be exiled.
The tribes of Reuven and Gad reasoned that, given this condition, exile was inevitable, so why bother fighting for the Land? In contrast, the land on the east bank of the Jordan is not subject to this condition. But, Moshe told them that they were wrong; as part of the Jewish People, they were subject to the same condition as their cousins from other tribes. The only way to secure their land, Moshe told them, was by observing the Five Books of the Torah–alluded to by the five mentions of Hashem’s Name. (Imrei Yoel: Matot, Drush 2)
********
“Nachnu na’a’vor / We shall cross over as a vanguard before Hashem to the land of Canaan . . .” (32:32)
R’ Sadka Hussein z”l (18th century; Aleppo, Syria and Baghdad, Iraq) observes that the word “Nachnu” / “we” appears in the following four contexts in Tanach:
- “Nachnu pashanu / We have transgressed . . .” (Eichah 3:42);
- “Nachnu na’a’vor / We shall cross over as a vanguard . . .” (our verse);
- “Nachnu mah / What are we?” (Shmot 16:7); and
- “All of us, Bnei ish echad nachnu / we are sons of one man.” (Bereishit 42:11).
What can we learn from the use of this unusual word in these four contexts?
R’ Hussein answers: Hashem sometime punishes a Tzaddik together with–maybe even, before–his generation, though the Tzaddik did not sin, because all of the Jewish People are guarantors for each other (“Kol Yisrael areivim zeh b’zeh”). A Tzaddik may ask: “Nachnu Mah?” What are we? What did we do wrong that “Nachnu na’a’vor,” that we should be at the forefront of suffering for our generation? The answer is: “Nachnu pashanu!” We as a People have sinned! Even if the righteous themselves did not sin, “Bnei ish echad nachnu”–we are all brothers, and we are guarantors for each other! (Avodat Ha’tzedakah)
*******
“Aharon Ha’kohen went up to Mount Hor at the word of Hashem and died there . . . in the fifth month on the first of the month.” (33:38)
The Gemara (Ta’anit 26b) teaches: When the month of Av arrives, we lessen our joy.
R’ Michel Zilber shlita (Rosh Yeshiva of the Zvhil yeshiva in Yerushalayim) observes: The first day of Av is the yahrzeit of Aharon Ha’kohen. Our Sages relate that when Aharon died, the Clouds of Glory disappeared. The holiday of Sukkot, which commemorates the Clouds of Glory, is referred to as “Z’man Simchateinu”/ “The time of our joy.” Conversely, then, the day when the Clouds of Glory vanished should be a day when our joy is lessened. (Tipah Min Ha’yam)
********
Shabbat
R’ Ben-Zion Meir Chai Uziel z”l (1880-1953; Sephardi Chief Rabbi of Israel) writes: Incorporated into the Mitzvah of Shabbat are two remembrances that are fundamental to the Torah of Yisrael and to its nationhood. These are: remembrance of Creation and remembrance of the Exodus. Shabbat proclaims, writes R’ Uziel: Remember Creation, and remember that you, man, are the crown of Creation! The heaven and earth do not operate automatically, like a machine with gears that keep on turning without a particular purpose or mission. Rather, Creation is renewed constantly solely due to the will of He who renews it, it is illuminated by the light of Elokim from above, and it continues to exist through His will and for a lofty purpose, at the pinnacle of which is you, man. Remember Creation and know its secrets and hidden things, its causes and effects, and choose your path in life accordingly.
R’ Uziel continues: Remember, man, who is seemingly as insignificant as one atom is to the entire world, that you are the purpose of Creation! With your Divine soul, you are different from and have dominion over all living things. Know, man, that you are not a small and insignificant creature that is subservient to the never ending cycle of day and night. You are not a small creature like an ant, whose sole activity in life is to store food during the summer. Neither bread nor any other physical desire, no matter how pleasurable, is your purpose in life. You are the pinnacle of Creation, and you are here to prepare, to traverse the foyer in front of the banquet hall–i.e., the World-to-Come. Your purpose is to know what is above you and to use that knowledge to ascend to there.
As for remembering the Exodus, recall how you were subject to the will of others, like a slave, whose sole purpose is to fulfill the will of his master. Remember how you were enslaved in Egypt to a pot of meat and to a serving of fish (see Shmot 16:3, Bemidbar 11:5)! There is nothing more lowly than being subservient to a Perutah / small coin and to the one who gives it to you. But now, recognize that you are free in body and soul, and unite with the Shabbat Queen, which turns you into royalty and fills your soul with the joy of freedom. (Shabbat U’mo’ed p.39)