Motzei Shabbos Maaseh #4- Bamidbar

This week's parsha, Bamidbar, interestingly always comes out the Shabbos before Shavuos. I asked Mr. NMF this question at the table on Friday night, and by lunch the next day, he told me a very famous answer.

This week's parsha is also a parsha that ends in the middle of something. The Leviim are being counted- all three sons of Levi, Kehas, Gershom, and Merari, yet, it ends in the middle of the counting. Why does this happen?

The reason is, that we are approaching Kabalas HaTorah- the acceptance of the Torah, on Shavuos. Torah should be part of our daily life- every minute of our day should be asking ourselves, "What does G-d want from me now?" Torah can't just be in our lives just during the hours of Seder learning in Yeshiva- from 9-1, 3-7, and 9-11. We should always be in the middle of some part of the Torah- always 'holding'- being inside an issue, being in the middle of a parsha.

That's what Bamidbar demonstrates- how lucky we are, and how fortunate, that our lives revolve around the Torah ideals, and that Torah is always a part of our lives, which is never ending.

Motzei Shabbos Maaseh #3- Tazria-Metzorah

Living in Israel, we don't even realize what we speak. I mean, we speak Ivrit, (Hebrew) but that language truly comes from the language of the Torah- Lashon HaKodesh.

Why is Lashon HaKodesh called Lashon HaKodesh- the holy language? Is there something so unique about it that it deserves to be called holy? (Besides for the fact that the Torah is written in it, and so therefore it is holy- it should be holy by itself in order to have the Torah written in it.)

The Rambam in Moreh Nevuchim (Guide to the Perplexed) gives an answer to it, that since Lashon HaKodesh has no bad language- no curses or swear words, therefore, it is called holy. This seems interesting- why does that give it the designation of holiness? Just because it doesn't have bad language?

In this week's parsha, it discusses Tzaaras, leprosy- which is a punishment for speaking Lashon Hara- negative facts about another person. It is very interesting, as it is a unique punishement for that sin.

R' Yerucham Levovitz, former Mashgiach of Mir, states some interesting facts about Tzaaras. Tzaaras is given not as a punishment for speaking negatively about another person, but it is a natural outgrowth of the person's negativity. As if the person himself has a flaw, and that flaw causes the natural outspurt of a physical problem. It's as if the flaw manifests itself on the outward part of a person.

A non kosher animal, known as a Behaimah Temaiah (impure animal), has signs of impurity- that it doesn't have split hooves, or chew it's cud. However, we might think that that is what makes it impure, unfit for Jewish people to eat. The answer is not that- but rather, that because these animals are not-kosher, they innately have this certain impurity, and therefore, it manifests itself on their outward apperance.

The same goes for holiness- if something is innately holy- it will express itself outwardly. There seems to be an outpouring of holiness from something, which expresses itself in the physical world.

That is why Lashon HaKodesh is holy. Because it itself is holy- it's "Kadosh Hu- it is holy"- as the Rambam says, so therefore, it has no bad language. It expresses the holiness in itself, and that is why the world was created and the Torah was written with Lashon HaKodesh.

Motzei Shabbos Maaseh #2

It's that time of week again!

Parshas Vayikra:

It says in this week's parsha that Moshe heard the Voice [of G-d] emanating from the Ohel Moed- Tent of Meeting, and he went to speak to Hashem. Rashi makes a very interesting comment on the fact that it says 'from' the Ohel Moed?
Rashi comments that 'the' of the words 'the Voice' makes it into a softer form, a lighter version of the word. But the word 'from' shows that the sound did not reach past the Tent of Meeting- although G-d's voice is mentioned in other places as being strong and mighty- here G-d spoke softly- Namuch, in Hebrew, and it didn't reach past the Tent of Meeting.
So why is this so important- that Hashem chose to speak to Moshe in a softer tone of voice?
The answer lies in a simple fact- a soft voice is harder to hear. You have to be watching out and listening for it, for you to even know it's there.
Hashem sends us messages constantly- all day, in fact. But Hashem speaks softly- you have to be waiting for it, anticipating it- asking yourself, what does G-d want from me now- what messages is He sending me?
And then you'll hear it, loud and clear, despite the decibel tone.

On a seperate note, I had a teacher who once suggested keeping a Hashgacha Pratis (divine intervention) diary- trying to look for Hashem's hand in our lives daily. And you know? When you start looking, there is no end to the HP that you can find. So try it sometime- see that Hashem is watching over and helping you all the time.

Motzei Shabbos Maaseh #1

I've decided to start a new series, although this one is not purely my own. I was discussing with Mr. NMF how much I really enjoyed his Divrei Torah this Shabbos, (as I do every Shabbos) and I offered to write them down. Jokingly, he remarked, "How 'bout on your blog?". And so, I think I'll take him up on it. Motzei Shabbos Maaseh it is!

Parshas Vayakhel:

In this week's parsha, Bnai Yisroel are commanded to build the Mishkan, the tabernacle, which would serve as a place to worship Hashem. All of Bnai Yisroel were asked to donate items for the Mishkan, and they did so hurriedly, causing the Or HaChaim to remark on the words "M'Lifnei Moshe"- "from before Moshe"- that they even beat Moshe to the punch, they were so quick.

The Nasi'im, the princes and leaders of each tribe, however, did not donate immediately. As Rashi states- their name is written without a "yud"- incomplete, marking a criticism of the Nasi'im because they said, "We won't donate right away, but whatever is missing, we will make up the total."

Rabbi Flaum, zt"l, comments that that seems to be a praise of the Nasi'im, not a criticism. After all, who collecting donations wouldn't want someone who said, "Collect all you can, and I'll make up what ever is missing." That seems to be a major praiseworthy act, not a wrongdoing.

The answer lies in the parsha. Bnai Yisroel ran to give. They wanted to give no matter what, even if there was nothing needed to give. They gave and gave, because there was a spirit of giving, of chesed inside them. And when there is that spirit, that drive to give, everyone should jump on the bandwagon and give. And for that, the Nasi'im are criticized- for not joining in the spirit of Hisorrirus- of elevation- of giving with a full heart, even if it's not needed.

That is true chesed, true giving to others.
How do we know?

Because of Avraham Avinu, the epitome of chesed. Avraham sat, the third day after his bris (circumcision) and waited for guests, but no one came. He was so saddened, that Hashem sent him angels in the guise of guests. Why was Avraham sad? Thank G-d, no one needed his charity and open house that day- he should be happy! But no- Avraham was such a giver, such a person of chesed, that he wanted to give no matter what- even if it was not needed. That is true chesed- the spirit of giving no matter what.

That is what the Nasi'im were lacking- they felt they only had to give if there was a need. But Bnai Yisroel gave without the need.
And that's true chesed.
Gut Voch and Shavuah Tov!