Month: July 2018

The korbonos are in the merit of our Ovos. (Rashi, Bamidbar 28:19 in the name of Reb Moshe HaDarshon). The bulls are the merit of the chessed of Avrohom; the rams in the merit of the yiras shomayim of Yitzchok. Now we come to sheep, which are in the merit of Yaakov; as the posuk says, “Yaakov separated the sheep.” What characteristic of Yaakov does this posuk  indicate? As we prepare for Shabbos Chazon,  the climax of the Three Weeks, during which we should try to follow the midos of the Ovos in order to merit the third Beis Hamikdash, we need to know which midda of Yaakov was exemplified by his separating  the sheep, in order to be zoche to bring korbonos again.

Separating the sheep was part of Yaakov’s deal with Lovon to fix his wages for all the years he worked for Lovon. It was, to our minds, the worst deal of the century. Yaakov separated the spotted and striped sheep from the plain ones. Spotted and striped offspring which would be born to those plain sheep will be the payment due to Yaakov. The chances of a plain sheep giving birth to spotted or striped sheep were almost zero so it looks as though Yaakov had been outwitted by the cunning Lovon. Nevertheless Yaakov was not deterred. Doing a certain amount of hishtadlus and placing his bitachon in Hashem, Yaakov accepted the deal. And the deal proved successful with many striped and spotted sheep born to the plain sheep. Yaakov had the proverbial “last laugh.”

“ Ba Chabakuk ve’he’emido al achas; tzaddik b’emunoso yichye.”(Makos 24a). In the end of days, our main challenge will be maintaining our emuna that Hashem is the Creator and Director of the universe. Since the Creation until recently, it was accepted by everyone that the world had a creator. People had the clarity and common sense to realise that a universe cannot create itself. Yes, certain people believed in different avoda zoros or garbled versions of the Torah, but that the world should have no creator was seen as farcical by a vast majority of people. In the final epoch before Moshiach, an amazing phenomenon will appear; intelligent people somehow believing that the universe created itself by some method which they themselves admit has not been discovered yet. (This is the nonsense which OFSTED demands our mosdos to teach).

In the last century particularly, events have challenged our emuna that Hashem runs the world. However, and this is precisely the tremendous zechus of those who maintain full emuna despite everything which has happened, we refuse to be sidetracked by events which we cannot understand. As I explain in my sefer The Hidden Light, (Menucha Publishing P18)

We have to decide what our belief is. If we maintain a childish belief in a god who has supernatural powers and is supposed to do anything we want at any time we demand it, we will have questions on our belief. Why didn’t he help when we needed it? If, however, we believe in Hashem who is the all-powerful Creator, responsible for the myriads of stars and every blade of grass; who provides food for every creature from the greatest to the smallest, who gives us strength for every step we take and every breath we breathe, we might still wonder why He allows certain events to happen. But to expect an explanation which we can understand pre-supposes that we are capable of understanding Hashem’s conduct. This is clearly a weak assumption. Such a Creator is so much greater than us in every possible way that there is no reason to assume that we will understand Him, His actions or His decisions. In fact if a person thinks that has the mental capacity to understand whatever Hashem does, he is contradicting himself. If we are equal to Hashem, why worship Him?

Another phenomenon raises questions on our emuna from the opposite angle. We see that Israel is a very successful modern state. Its economic level is equal if not superior to many western countries. It is a world leader in agriculture with many innovative methods of improving production, water purification and cyber-technology. It contributes, completely out proportion to its size and population, to medical science and international intelligence. World leaders queue up to meet the Prime Minister. International surveys testify that the citizens of Israel are amongst the happiest people in the world, especially in the religious areas. Unfortunately, most of those who govern and represent Israel are not religious Jews. Halacha has only a minor influence on state policy. It is hardly the Malchus Beis Dovid which we have been waiting for. So why does Hashem bless it so spectacularly?  In the past our emuna was challenged by extreme suffering. Now our emuna is challenged by the success of those who transgress the Torah. Why is the State of Israel so successful?

I think this can possibly be explained in three ways. Firstly, the Meshech Chochma (on Shemos 6:13) interprets a Medrash to mean that the tribes of Reuven, Shimon and Levi were not enslaved in Mitzrayim. He says that because they had been demoted in importance by Yaakov’s brochos, were they to have suffered slavery, they would have left the fold completely. One blow after another would have too much for them and they would have sought a future outside of Klal Yisroel.  After the destruction of the Holocaust, the morale of a vast majority of Jews was at an all-time low. Had they not seen an early return of Hashem’s blessings to the Jewish People, in material even if not in spiritual terms, many more Jews would have simply opted out of Klal Yisroel. Hence Hashem, in His wisdom, has seen fit to favour even a secular Israel with His blessings.

A second possible explanation is based on a Rashi at the beginning of Bamidbar (1:1). Rashi explains that when Hashem instructed that the Jewish People be counted, it was always an act of love. For instance after the sin of the golden calf Hashem counted those who had died in order to know the number of survivors and to express His love for them. (Sifsei Chachomim) The Jews were perhaps worried that because of their sin and subsequent punishment, Hashem no longer loved them. This show of love was a great comfort to them. Similarly after the Holocaust, many Jews may have deduced that Hashem doesn’t love them anymore. The spiritual renaissance and material successes that we have enjoyed since then, show that nothing could be further from the truth. For whatever reason, the gezeira of the Holocaust was necessary, but His love for us is as intense as ever.

A third possible explanation why Israel, despite being a secular institution led by secular Jews has enjoyed such unprecedented success is based on Kiddushin 36a. “The Jewish People are the children of Hashem; as the posuk says, “Bonim atem l’Hashem Elokeichem.” (Devarim 14:1). How do we know that even if the Jews serve idols they are stilled called the children of Hashem? Says the posuk, “Even if people say to you, (in golus) ‘You are not My people,’ it shall be said to them, they are the children of the living G-d.” (Hoshea 2:1). Hashem seems to be reminding all of us, that despite our sins, even our extreme sins, which are surely no worse than worshipping idols, we are still His children and a Father loves His children.

This emuna which we hold on to despite many challenges, is the emuna exemplified by Yaakov Ovinu when he separated the sheep and throughout the long and difficult years when he faced a succession of demanding tests. It is our unbreakable faith in Hashem that Chabakuk was referring to when he said, “Tzaddik b’emunoso yichye.” Through our emuna Hashem grants us life.  And our emuna, despite the many years of golus, together with our emulating the other midos tovos of the Ovos will, hopefully, cause Hashem to  zocher chasdei Ovos – remember all the righteous acts of our Ovos and meivi Goel livnei veneihem, bring the Redeemer to their children’s children, bimheira beyomeinu omein.

Last week we quoted Rashi saying that we bring bulls as korbonos in the merit of Avrohom because he ran to shecht a bull to give hospitality to his guests. We deduced from this that if we want to earn the opportunity to bring bulls as korbonos in a rebuilt Beis Hamikdash, we have to go in the ways of Avrohom Ovinu, in particular, following his example in chessed. Rashi also says that we bring rams as korbonos in the merit of Yitzchok who was prepared to be brought as a korbon himself and was only replaced by a ram at the last second. This requires us to follow Yitzchok’s example of fearing Hashem if we want to merit bringing rams in the rebuilt Beis Hamikdash.

This appears more difficult. To do chessed is to some extent, natural. We enjoy helping others. Following Avrohom’s example is a challenge, but a challenge which we can meet with simcha. Fearing Hashem, to the extent that Yitzchok did, goes against our instinct for self- preservation. How can we take on such a seemingly unsumountable challenge?

I remember an exchange which took place in Glasgow about thirty years ago between Rabbi Chaim Jacobs of Lubavitch and some members of the community at a public gathering. Somebody asked Rabbi Jacobs why Lubavitch teach the children to say brochos  in their cheder when the parents don’t say brochos. I remember his answer. He said, “One day you’ll thank us that your children will not be under the impression that they can do whatever they want, whenever they want.”

When we learn about saying brochos before we eat, we are learning to fear Hashem. We are learning that we can’t just do whatever we want, whenever we want. We have a G-d who allows us to do certain things and does not allow us to do other things. We don’t just grab food and put it into our mouth. First we have to check that the food is kosher. Next, what the correct brocho is. Is it milchig if we are fleishig. This teaches us self-control. Indeed it is the beginning of learning to fear Hashem. It is not merely a drush which extrapolates the mitzva of saying one hundred brochos per day from the posuk “What does Hashem ask from you …except for fearing Him.” Brochos and fearing Hashem are intertwined.

We learn to say brochos when we are young because this is how the process begins. We asked how we can reach the level of Yitzchok’s fear of Hashem. The answer is that we cannot reach his level in a moment or two or three. It is a long process, possibly the work of a lifetime. In the meantime we can climb the ladder of yiras Hashem step by step.

We start with a fear of punishment. Hashem seems to be an extension of our parents or teachers who will punish us  if we cross the road without looking right, left and right again. So Hashem will punish us if we transgress one of His mitzvos. Although this is a childish concept, it is an important first step. If a child is told gently that it not a good idea to cross the road without looking because he might be hurt, this will not enter his mind very deeply. And if a ball or an ice-cream van happens to be on the other side of the road, he might just forget the benign warning he was given. However if he is told that he will be severely punished if he runs into a road without looking, fear of punishment might be more effective and help him think twice. Similarly we have to realise that Hashem is not just giving us good advice when He tells us to do mitzvos but He will punish us severely for any transgression. This might be more effective when we are faced with a strong temptation to sin. “Consider what you will gain from doing this sin — a moment’s gratification, compared to the loss — severe punishment which Hashem can give us.”(Pirkei Avos 2:1)

As our concept of Hashem matures, we realise that He is not just a disciplinarian. He provides for us constantly. As a person’s knowledge of his body increases we realise that we are dependent on Hashem for the good functioning of countless aspects of our physical and mental health. Now we will not just obey Hashem because otherwise he will punish us. We understand that we are so utterly dependent on Him that only a fool would transgress His will. If we are sinning, who will keep our heart beating if Hashem decides against continuing to give us life? Our yiras Hashem will already be on a higher level than before. We are climbing the ladder.

In time, hopefully, our recognition of what Hashem does will continue to grow. He doesn’t just provide for us. He provides for every creature from the eagles in the sky, the elephants on the plain and the small ants on the ground. He provides sunshine, rain and winds according to what the world needs. He controls all the Hosts of the Heavens, millions of galaxies. Transgressing His will is futile. Can we hide from Him? Can we disobey Him? Can we question His authority? The idea of not doing what He says is absurd and self-defeating . If He commands, we do it, without question.

Whilst we may consider these concepts from time to time, thinking about them constantly  –Shivisi Hashem lenegdi tomid is the level of tzadikim. To be able to think about the greatness of Hashem at every moment, whatever we are doing, without a pause, is the level of our Gedolim. When a person is on that madreiga, even if Hashem says to him, “Give up your life for Me,” he will obey without question. This was the madreiga of Yitzchok Ovinu, symbolized by the ram.

It is our task to aspire to this level if we want to bring a ram in the rebuilt Beis Hamikdash. We may not be   on the top rung of the ladder, or even half way up. But if we are at least on the ladder, trying to climb, Hashem will certainly rejoice that we are going in the right direction.

After a short delay, we are now well into the Three Weeks. Our focus is on the breaching of the walls of Yerushalayim  which led to the destruction of both Batei Mikdash on Tisha B’Av. Our efforts at this time should be to earn the restoration of the Beis Hamikdash and the final Geula.

Yeshayahu Hanavi (1: 11) already said that Hashem does not want korbonos unless we behave as we should. He mentions particularly aveiros bein adam l’chaveiro. Sacrificing animals can reflect a streak of cruelty. How can we show that when we slaughter an animal for a korban it is part of our avodas Hashem rather than insensitivity to the life we are extinguishing? By living in a way which shows that we are indeed highly sensitive to the needs of others.

Kiddushin (71b) makes an extraordinary statement, quoted in the Shulchan Aruch (Even Ho’ezer 2:1). If we want to check a person’s Jewish status, we look for shetikusa. Do they live at peace with other people or do they always insist on their rights, which causes many arguments? If they live in peace with others, being willing to compromise or be mevater, if they do chessed to others, we can be confident of their Jewish status. If not we have to check further.

Beitza 32b relates the story of Shabsoyi bar Marinus who went from Eretz Yisroel to Bovel on a business trip. Unfortunately he was unsuccessful. He did not blame the Babylonians for his failure, but when his request for food was refused, he said that these people could not have been authentic Jews. “They must be from the eiruv rav.”  To see a fellow Jew in need and not help him. Is this how a Jew behaves?

Rashi in our parsha (28:19) says that the bulls which were sometimes brought as korbonos were in the merit of Avrohom Ovinu, who ran to the cattle in his field to provide his visitors with a tasty meal. We can deduce from this that if we want the merit of bringing cattle as korbonos in a re-established Beis Hamikdash, our behavior must reflect in some way that of Avrohom Ovinu.

In Tanach (Shmuel II 12:1-6) we read that the Novi Noson told Dovid Hamelech a story about two men, one rich and the other poor. The rich man had many cows and sheep but the poor man had only one small lamb which he looked after like a daughter. The rich man once had a guest but instead of taking one of his own flock, he took the lamb of his poor neighbor. Dovid Hamelech was extremely annoyed by the behaviour of the rich man and said that he deserved to die and should pay back the poor man four sheep because he did this thing and because he had no mercy.

In Ahavas Chesed , the Chofetz Chaim says the death penalty was not for stealing the lamb. For the theft, the punishment was the payment of four sheep. The death penalty is for the lack of mercy. It is for the heartlessness and cruelty of taking the lamb, the sole possession, of a poor neighbour. The Novi Micha says, (5:7-8), “Will Hashem be appeased with thousands of rams or tens of thousands of streams of oil? What does Hashem want from you but to do justice, love kindness and to walk humbly with Hashem.”

Rashi gives a mind-boggling explanation on a posuk in Parshas Bolok. (22:33). Bilaam hit his donkey three times because it stopped three times for no reason that Bilaam could see. The malach told Bilaam that he and not his donkey, deserves the death penalty. However, if Bilaam had died, the malach would have killed the donkey. This was because otherwise people might have recognized that this was Bilaam’s donkey who had rebuked Bilaam and said, “Why did you hit me these three times?” and Bilaam did not have a good answer. This would have embarrassed the deceased Bilaam and Hashem is concerned with the honour of all of his creatures. Bilaam was a rasha, the donkey’s outwitting him was embarrassing, but not earth shattering; but Hashem is concerned with kovod habrios. Are we at least as careful about kovod habrios when we, for whatever reason, decide to turn down a shidduch suggestion or an application to a yeshiva or seminary? Are our vulnerable fellow Yidden less deserving than Bilaam?

There is a well-known story of a young man, who was chosen to marry the daughter of a wealthy Jew because of his Talmudic prowess. He went to the girl’s family for the Shabbos aufruf together with many guests whom the rich man had invited. However on the Friday afternoon, the chosson happened to notice that the kallo had become extremely annoyed with a turkey which had come through the open window and settled on the dough for the Shabbos challos. She  grabbed the turkey, threw it out of the window against a nearby wall where it died on impact. The chosson decided that he did not want to marry a girl with such bad midos and promptly went to the shul where he pretended to steal from the tzedaka box. His “crime” was discovered and he was thrown out of town in disgrace. The rich man still celebrated over Shabbos telling his guests that he was happy to have discovered that the chosson was a thief before the wedding rather than after. Later the chosson’s father, who knew that his son was not a thief, asked his son why he hadn’t reported the real reason that he decided not to marry the kallo. He replied, “What, and embarrass a Jewish girl?”

An example of chessed happened to me last week. On my way back from Yerusholayim I filled up my car at the petrol station at the beginning of Kvish 1– the main highway between Yerushalayim and Tel Aviv. As I was proceeding down Kvish 1 I heard loud hooting. “It can’t be anything to do with me,” I thought, as I double checked that I was in the middle of my lane. After the  Givat Shaul junction, when the traffic normally speeds up, I heard the hooting again, coming from a big green bus just behind me. Again, I assumed it had nothing to do with me although I was becoming a little apprehensive. The bus then overtook me but instead of racing ahead, the driver maneuvered the bus into a position which forced me to stop. “What could be the matter?” I thought worriedly as I opened my window. The bus driver opened his window and said “It’s open!” pointing to the back of my car. I didn’t know what he meant so he came over and pointed to the petrol cap which I had forgotten to close. As I was checking in my wing mirror, the bus driver, who had already stopped his bus full of passengers on one of Israel’s busiest roads, causing a hold-up behind him, jumped down from his bus and closed the petrol cap himself. As he came back to his bus, we exchanged a handshake, a warm smile and mutual blessings. “Wow,” I thought, “the lengths that some people go to, to do someone a chessed.”

A man once approached a fancy restaurant but was stopped by the doorman who pointed out the sign which read, TIES MUST BE WORN. The man, who was not wearing a tie, nevertheless asked to be allowed in since his grandfather had founded the restaurant. The doorman put his hand inside the door and with an understanding wink, gave the man a tie to put on. Another man then appeared with a torn shirt, torn shoes and long unkempt hair. He also claimed to be a grandson of the founder.  The doorman totally ignored his pleas and threw him out. “You have no connection to your grandfather,” he barked, firmly shutting the door.

We may not be on the level of Avrohom Ovinu in our mitzvos bein odom l’chaveiro to merit bringing korbonos in his zechus. But if we at least have a connection with our great Zeidy, our pleas may still be answered.