Nahar U’Pashtei Parshas Bahaalosicha

The Golden Menorah

Parshas Behaalosecha begins with the Menorah. In explaining the reason why the kindling of the Menorah was placed next to that of the special offerings of the Nesiim, Rashi tells us what Aharon was feeling. He became unsettled, as neither he nor his shevet had taken part in these special offerings, while the rest of Klal Yisrael had. Hashem told him of the lighting of the Menorah; reassuring Aharon that his service of the Menorah was greater than the contribution of the Nesiim. Now, what exactly was Aharon longing for? If it was the beautiful korbanos each of the Nesiim had brought, recorded at the end of Parshas Nasso, Aharon had certainly played a key role in those offerings! He was, after all, the Kohen Gadol, and he and his children had certainly preformed the avodah with each one of those offerings! It is clear, then, that the emotions Rashi is referencing were due not to the individual offerings the Nesiim had presented, but rather to the joint offering of the oxen and wagons they had brought together. This unique offering was brought by these great leaders as a way to transport the Mishkan - which symbolized a pledge to establish and reestablish the Torah way of life in every place that Klal Yisrael encamped. The Nesiim intended to ensure that the Torah remained a part of the lives of the people, no matter where they would travel. Aharon was unsettled by this because he was not among this group of Nesiim, and thus he did not understand how his mission differed from the commitment they had issued. For if the Nesiim were going to ensure that the Torah remained with Klal Yisroel always, what was the need for a Kohen Gadol to lead the nation? If every Jewish dwelling would be filled with the hashkafos of the Torah, why was a senior mechanech and Rebbi necessary? It was in response to this that Hashem revealed to Aharon that his position was indeed necessary, and in fact more integral than that of the Nesiim. Their mission was to establish the Torah, enabling Klal Yisroel to live according to the Torah. But Aharon’s mission was the guidance forward and the chinnuch of the next generation - which essentially comprised showing Klal Yisroel how to live with the Torah, and teaching them what Hashem wanted from them. True, Klal Yisrael lived according to the Torah and did as they were taught, but teaching the Torah and ensuring it’s proper transmission to the next generation would be the realm of the Kohen Gadol. The Kohen Gadol kindled the Menorah. The unique way he was commanded to kindle the flames was she’oleh m’eilehah, until they shone forth on their own, symbolized the extent to which the chinnuch Aharon would provide would be necessary. He would teach Torah with a clarity and understanding that would allow it to be carried forth and applied to every time and situation appropriately. The Kohen Gadol was to teach the nation daas Torah and how it carries through to answer every generation’s own new challenges. And this very concept indeed affects us today. Many are of the opinion that because they grew up in Torah homes, they therefore possess all the knowledge they need for life. No oversight or supervision on their choices is necessary, for they are good Jews. This is never true. One always needs that Kohen Gadol, that Rebbi who sees further than he can see and understands the depth of the Torah’s ways, to guide him. Only a Rebbi has the breadth of Torah knowledge to know how and when to apply certain middos and certain halachic rulings. One who follows his base knowledge in these areas many times ends up hurting himself or others in his quest for greatness; and his reward is lost, just as he thinks he has amassed more and more! We must not make the mistake of wandering the paths of this world without a Rebbi. The only way Torah can continue is through the transmission of the mesorah. A Gut Shabbos! A Project of the YSI Alumni Association Written by R’ Moshe Weiss

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Nahar U"Pashtei Parshas Naso 5781

The Kol Yachol

Parshas Nasso details the terrible punishment that befalls the guilty Sotah when she partakes of the cursed waters. The Torah states unequivocally, and the cursed waters will enter her and her intestines will swell and her thigh shall fall. The verse tells us exactly what is to take place - a most gruesome and horrible death. Yet, there are those who cast doubt on the Torah’s meaning here. They maintain that the Torah is only writing such a graphic consequence in order to serve as a warning to all those who may stray down the path of a Sotah. They claim that such a thing never occurred, and have the audacity to claim that in fact it will never come to be. Now, besides for the utter ridiculousness of positing that the Torah would create such an easily discoverable lie, there is a much deeper issue with this school of thought. Why can these people not take the Torah’s words at face value? What is stopping them from interpreting the verses according to their literal meaning? The answer, when we think about it, is harrowing indeed. The reason that these people reject the literal meaning of the verse out of hand is because it is not scientifically possible to explain how someone can be killed in this most gruesome fashion by ingesting water, and then only if she was guilty of sin. The chemical properties of water do not allow for such a test to be accurate or to result in the death of the woman, thus making it impossible, in the view of these people, to be true. This attitude is not a conscious one, but rather lays deep beneath the surface; in a way that those very people who suggest alternative meanings to the verses do not even realize that they are actually ascribing weakness to Hashem. For by refusing to interpret Hashem’s words according to their plainest meaning because their observations deem it not to be possible, they are really expressing a belief that Hashem’s abilities are somehow limited to their own understanding. This poisonous mindset spills over to all areas of life. People from this school of thought are commonly placing limits on Hashem’s sovereignty and power because they have trained themselves to think a certain way and are blinded by imaginary truths! No! The Sotah can be killed by water! Do you know why? Because that is what Hashem decreed! Hashem has no limits; nothing can stand in the way of His will. He specifically ordained this death for the Sotah, and Hereford that is the fate she suffers - whether or not it is scientifically understandable. This is a lesson we must learn as we read the passage of the Sotah. One must never place limits on Hashem’s abilities. When we find ourselves in need of something, may it be an “impossible” refuah, or perhaps an “impossible” sum of money, we must never entertain the thought that our needs are beyond Hashem. Never should a person let thoughts of natural occurrences or probabilities affect his requests of his Creator. For not only is this a lack of Emunah, but Hashem will many times allow the aid he provides to be limited by our understanding of Him. Hashem wants us to believe in His complete and total sovereignty over the world and its happenings, and to beg Him for Mercy as the Kol Yachol! Never should we think that a situation cannot be resolved, even if the probability seems stacked against us! Hashem is in charge of everything, always, and can instantly decree an outcome in our favor. A Gut Shabbos! A Project of the YSI Alumni Association Written by R’ Moshe Weiss

Nahar U_Pashtei Naso 5781

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Nahar U'Pashtei Parshas Bamidbar

Making Yourself Holy

Bamidbar begins with a count of the nation, numbering each Sheivet individually, thus symbolizing their unique role in Klal Yisroel. The Leviim where counted separately, as the legion of Hashem. It is interesting to note how the pasuk tells us, And I, behold, I have taken the Leviim from among Bnei Yisrael, in exchange for all the firstborns, those who were first to leave the wombs of their mothers from Bnei Yisrael etc. The Leviim were made holy in place of the maternal firstborn (first born of the mother, even if he was not the firstborn of his father) of the nation. As we have mentioned many times before, the holiness of the maternal firstborn did not exist before Hashem killed the bechorim in Egypt. This was because the Egyptian society was steeped in immorality, and if only the true firstborn of the Egyptian fathers were to die on the night of makkas bechoros, there would be many houses without a death. This would have allowed the Egyptians to have room in their minds to doubt the sovereignty of Hashem. Therefore, Hashem killed both the firstborns of the fathers and the firstborns of the mothers; and in doing so, He made a mother’s firstborn holy to Him forever more. This kedushah is commemorated for all time with the mitzvah to redeem the firstborn of the mother — the mitzvah of pidyon haben. But this holiness was limited in that it can be removed via pidyon, redemption, and that it is certainly not hereditary. The child of such a bechor is not automatically afforded bechor status. Hashem then exchanged these bechorim and made the Leviim holy. But this was a new, stronger level of holiness. Not only is this kedushah permanent, in that a Levi cannot be redeemed from his kedushah, but it also became hereditary. All the children of the Levi are automatically given this kedushah at birth. What we see here is that the Levi was able to take a kedushah and morph it into something better and stronger. And the Leviim were initially regular members of the nation just like any of us. Another interesting thing to note is that while the rest of Klal Yisrael were counted only from the age of 20, Leviim are counted as soon as they reach a month old. This 30 day delay after birth was only to ensure that the babies were viable; a nefel cannot live past the thirty-day mark. So, essentially, Leviim are counted from birth! What is the reason for this stark distinction? The reason for this is perhaps the key to what enabled Levi to maintain this new higher and greater level of kedushah. They understood that if one wished to truly train himself as an eved Hashem, he must start immediately. His whole life should focus only on this goal, with his preparation both continuous and relentless. And as kabbalas HaTorah draws near, let us take the attitude of the Levi with us into Yom Tov. Each one of us has kedushah, and we have the ability to elevate it to a new level. If we remain cognizant and constantly focus our attention on becoming a better eved Hashem, we too can reach a new and permanent kedushah. We must look to make spiritual growth our only true focus, and make pleasing Hashem our ultimate goal. This is true kabbalas ol Malchus Shalayim, that only Hashem’s will should drive our actions and our desires. May we all be zocheh to receive the Torah’s directive, and to accept it. A gut Shabbos and a gut Yom Tov! A Project of the YSI Alumni Association Written by R’ Moshe Weiss

Nahar U_Pashtei Bamidbar 5781

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