Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Ki Teitzei – Recalculating Our Destination

I was recently in Miami, Florida, for my niece’s wedding. We were driving back to return our rental car next to the airport and catch our return flight to New Jersey. Like everyone else today who needs directions, we typed the address into our phone’s GPS. We dutifully obeyed our GPS and exited, only to hear, “recalculating!” We proceeded back onto the highway in the opposite direction the navigator initially told us and again it said “recalculating.” The third time we heard “recalculating,” we lost all faith in the GPS. We called the rental car agency and discovered it was one of those quirky addresses that doesn’t register correctly with any navigating system and we had to correct our course.

This story is a powerful illustration for a fundamental lesson in Parshas Ki Seitzei, which makes a bar/bas mitzvah teen very nervous. This is the parsha containing the issue of “ben sorer u’moreh,” the wayward child who is executed for his wanton behavior and actions.

What terrible crime did this wayward child commit to warrant capital punishment? The Ramban says it was actually two crimes.  First, he cursed his parents and rebelled against them. Second, he was a glutton for pleasure, transgressing the mitzvah of “Kedoshim tihyu, “You shall be holy,” and the mitzvah of “U’bo sidbokun,” you shall cleave to Hashem.

Seriously though, how can we convict a 13-year-old child for not possessing these high levels of holiness and cleaving to Hashem constantly, when most adults have not yet achieved these goals?

Rebbe Shimon tells us (Sanhedrin 71), “In reality, there never was and never will be a “wayward child” due to all the extremely specific conditions that must be followed to be classified as a ben sorer u’moreh. The reason why the Torah relates to us the whole topic, is to learn the topic and receive reward.” This is most enigmatic – a very detailed mitzvah with no practical application.

Rashi tells us that the crimes of this young adult currently are not deserving of capital punishment; however, he is being judged based on his future actions, for he is destined to become a murderer. Why are we so confident that this young adult will end up a murderer? The Ibn Ezra clarifies it’s clear that this individual’s interest is solely to indulge himself in this world; therefore, he will become an addict of pleasure and will stop at nothing to feed his addiction, even murder! Rav Chaim Friedlander explains that this is the purpose of our learning the topic of ben sorer u’moreh– to teach us the fundamental concept that we are judged based on our agenda and our goals in life.

This is really one of the main reasons why it’s hard for us to relate to Elul and Rosh Hashanah. Rav Yisrael Salanter points out that we get used to doing things out of habit and live our lives on autopilot, assuming that we are going in the right direction, although that may not be the case..  Our final destination is not going to change unless we change our habits, or even better, we change the GPS destination which forms our aspirations and goals for life. Becoming a better person requires looking ahead. We need to see where we are heading. Only then can we can evaluate our goals and possibly change direction for the better.

Last week there was a solar eclipse that was all the talk everywhere, my family included. Many people traveled long distances to states in which they would have a better view of the entire eclipse. Why all the excitement? Because it was out of the ordinary.  We go to sleep and do not think twice whether the sun will rise the next day. We assume the world will continue in its natural path. Therefore, when something happens which is totally different from our expectations, it catches our attention!

As we approach Rosh Hashana, Hashem has set up a reminder for us that things need to change. The daylight hours get shorter, the nights become cooler, and around this area, the leaves start to change color. Change is in the air. This is our signal to re-evaluate our goals, fit more quality time into our days, and embrace and act on the opportunities that come with meaningful change. May we all meet with success in this holy endeavor.

 

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Shoftim And Elul – Giving Us A Chance

Elul…It was a word spoken in hushed tones in the streets of pre-war Europe, such was the awe it evoked. It’s different today, but Elul still brings on many feelings and emotions in Jews everywhere- fear, hope, regret, change…Elul is our path to Rosh Hashanah.

To gain some additional insight into Elul, let’s look at some of the allusions to the month of Elul which are comprised of Roshei Teivos, where the first letter of each word spells the word Elul (aleph, lamed, vav, lamed).  Some of them are: Eesh L’re’eihu Umatanos L’evyonim (Megillas Esther); Ena L’yodo V’samti Lecha (Mishpatim); Es Levavcha V’es L’vav (Netzavim), and Ani L’dodi V’dodi Li (Shir Hashirim).

Why are all these allusions in the form of Roshei Teivos, where the first letters of each word form an intended new word? This is the same as the concept of “Muat Machzik Hamerubah”, something small contains a great deal.

In Rosh Hashanah we create the master plan for the New Year and our Sages teach us that every minute of Rosh Hashanah correlates to the days of the coming year. This same concept is illustrated in the usage of Roshei Teivos. The significance of these Roshei Teivos spelling out Elul, is that Elul also has this inclusive property- the days in the month of Elul have ramifications for the entire year.

Let’s take a closer look at one of the hints to Elul mentioned above, for it has a lot to teach us.  Let’s explain the allusion of Ena L’yodo Vesamti Lecha – Hashem allowed it to happen to him and made a place for him to flee (Mishpatim 21:13). This topic is discussed at length in Parshas Shoftim, which is read at the beginning of Elul.

The Torah teaches us that when someone accidently kills another person, the relatives of the deceased have a license to avenge the blood of their relative by killing the murderer, except in “cities of refuge,” which are havens of security. The allusion to Elul teaches us that the month of Elul is also a haven of security. It’s a safe time period when assuming we have erred, which we all do, we can receive “protection”- we have the opportunity to mend our ways. The cities of refuge were not just asylums but were places where the murderer would be able to refine himself and return back to society rehabilitated.

The custom of blowing the Shofar from the first day in Elul through Rosh Hashanah is based on the Chazal which states that Hashem ordered a shofar blown on Rosh Chodesh Elul when Moshe was ascending the mountain for another forty day period to receive the second set of Luchos.  This helped the Jewish people keep track of the 40-day absence of their beloved leader. This is quite puzzling. Why is this a reason for us to blow the shofar every year? Based on the concept that the days in the month of Elul have ramifications for the entire year, we can explain that we do our marking with the shofar, to signify that we are in a new, rehabilitative time period- the time period of Elul. We mark this defined period of time by reminding ourselves with the blowing of the shofar that each day is an opportunity, and each day is getting that much closer to Rosh Hashanah and our master plan for the new year.

It’s a big challenge. So many of us look at ourselves and say, “Wasn’t I here last year, facing the same challenges, the same weaknesses?  How can this year be different?”  The daily shofar blast is there to wake us up, to let us know that yes, it can be different… if we want it to be… if we try.

Remember your engagement period?  Your first weeks of marriage? It was so fresh, so full of promise and possibilities. Creating the love and solid bonds early on leads to a lifetime relationship.  Elul is Hashem’s gift to us- a time period in which we can create an entirely new relationship without all the baggage of the past years. We can turn back the clock and becomec hasson and kallah again.  Elul is that time.

It can be a challenging process for us, even if the chance to renew our relationship with Hashem after past failures is very appealing. We might think we’ve caused too much pain or become too hardened to return to that pristine state. But Hashem gives us the greatest gift of Teshuvah – which means return- the ability to return to Hashem and to be regarded favorably by Hashem. In Elul, Hashem is offering us an entirely new, fresh relationship without all the pain and scars. Let us all take advantage of this wonderful opportunity!

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Re’eh – How To Cleave To Hashem

This past week, I drove my car to the mechanic and a friend followed me so he could drive me back home. On my way, I noticed a small side street that looked like a shortcut, so I took it. Driving down the small block, something didn’t feel quite right. Suddenly, a car pulled up alongside me and the driver rolled down his window and wagged his finger at me. Then it all came together: I was driving down a one-way street in the wrong direction! Of course, all this time my friend was following right behind me the wrong way on this one-way street! I thought to myself, “It’s incredible how people will follow someone they trust implicitly-even when it’s in the wrong direction.”

One of the last Mitzvos in the Torah is in Parshas Re’eh, “You shall follow after G-d… and to Him you shall cleave” (13:5).

Certainly, following after Hashem will only lead us in the right direction. But, how does one follow after Hashem who is infinite and has no physical manifestations? The Gemara (Sotah 14a) explains, you shall follow after Hashem’s qualities – just as Hashem clothed Adam and Chava, so too we should ensure people have clothes to wear. Just as Hashem visited Avraham Avinu when he was sick after his Bris Milah, so too we should visit the sick ….

And how do we “cleave to Hashem?” Interestingly, Rashi uses the above Gemara which talks about mirroring Hashem’s qualities, to explain how to cleave to Hashem!   

Why does Rashi use this Gemara to explain this Mitzvah of clinging to Hashem when clearly the Gemara is explaining the mitzvah of following after Hashem? Rav Aharon Kotler zt”l explains that Rashi is giving us an entirely new perspective on compassion and caring for others. “Kirvas Elokim li Tov”- Closeness to G-d is what’s good for me,” (Tehillim) says Dovid Hamelech.  

Think about it. Who does not want to get close to Hashem? Yet, how do we do that? Initially, we might think of Tefilla – prayer, or Torah study – which is an excellent start.  When it comes to Chesed, we view it as a very important mitzvah, but not as a mitzvah which unites us with Hashem Himself, as Torah and Tefillah help us to do.  Yet, from this Rashi, we see that simple acts of caring for others constitute clinging to Hashem… literally. Even the small talk needed to make a person feel important and cared for, not to mention picking up an item at a supermarket for your neighbor, or visiting the sick, or listening to what’s bothering someone .. all these constitute clinging to Hashem Himself, just as much as Torah and Tefillah. This is precisely why Rashi quotes this Gemara on the mitzvah of clinging to Hashem, because by performing the mitzvah of following after Hashem’s ways, we then are clinging to Hashem Himself.  

As this Shabbos is Shabbos Mevarchim of the month of Elul, I am reminded of a story which illustrates this point.  

It was the eve of Yom Kippur. The whole town was in shul for Kol Nidrei. The Rabbi concluded his impassioned plea for everyone to do teshuva, and the Chazzan was ready to start Kol Nidrei. Unexpectedly, at this momentous time, the Rav turned to a close shul member and said, “Come with me.” They walked out of the shul and kept going until they reached one of the homes at the far end of town. The Rav knocked on the door. A 12-year-old girl answered the door. She looked weak and ill. “How do you feel?” asked the Rav. “I feel weak, “said the girl.  “Refuah Shleima. I want to wish you a Gmar Chasima Tova. Tell me… did you get a new dress for Yom Tov?” asked the Rav. “I did, but I feel so weak that I haven’t even been thinking about the dress,” replied the girl. “Can you tell me what your dress looks like?” asked the Rav. “Well, it’s pink and has ribbons on the sleeves … .” The girl continued to describe the dress in great detail. Incredibly, the girl’s spirits seemed to perk up as she was talking and color started coming back to her cheeks. “I can even show it to you,” added the girl. She then ran to get the dress and showed it to the Rav. At this point, the girl looked much healthier. “It’s beautiful… the perfect Yom Tov dress! I want to wish you a sweet year,” said the Rav and with that he went back to shul, having accomplished his goal before Yom Kippur.

Small talk. Showing interest and compassion. Chesed. That is the way Hashem wants us to cleave to Him.

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Eikev – Listening For The Feet Of Mashiach

Did you ever find yourself sitting in the kitchen, hearing someone’s footsteps coming down the stairs and saying, “Oh, I hear my wife (or son) coming down the stairs. I can tell by the footsteps.”  

This week’s Parsha – and this Dvar Torah – are all about footsteps we need to be able to recognize. We hear them clearly, but we must train ourselves to recognize and respond to them. What am I talking about?

Our Parsha starts with the words, “V’haya Eikev tishmeun…v’shamar ….” – and if you will listen ….. Hashem will safeguard for you the covenant and the kindness. The Chidushei Harim explains the word Eikev is referring to the period of time before the coming of Moshiach, a time the Gemara calls Ikvasa D’Meshicha, the footsteps of Moshiach.  What is the connection between the footsteps of Moshiach and our Parsha’s sentence besides the word association?

All the commentators are bothered with the unusual word “Eikev”.  The word usually refers to the heel of the foot (as in the root of the name “Yaakov” who held his brother’s heel.) What does it mean and why is it used here? How is it related to a quality of listening? The simple meaning of the term Eikev here means, “If you listen,” in the sense of, “in exchange for listening.” Rashi explains the word allegorically as referring to Mitzvos that we (figuratively) trample under ourheel. We perceive them as insignificant, due to our limited perspective, and assign them lesser importance, while that might not be the case.

Ramban points out that the word Eikev has many different meanings, among them “Acharis“–the end.  Indeed, the heel is the end point of the body. Therefore, he interprets the sentence to be saying that the end result for listening to Hashem is Hashem will guard His covenant.

A thought occurred to me as I stood in Shul on Tisha B’Av.  On this day of national sadness, we are not allowed to wear leather shoes. Absent leather, our heels are considered to be touching the ground. I thought perhaps that is exactly the point:  Tisha B’Av, the day we are most distant from the Beis Hamikdash, is when we most urgently need to get in touch with the Eikev, the heel, so that we will be grounded. Tisha B’Av will then be capable of catapulting us to Moshiach.  Indeed, Chazal tell us that Tisha B’Av is the birthday of Moshiach!

If we combine all the explanations together, I believe it’s a core life message.  We tend to focus on big goals and ideals. Often, we overlook the little things. Areas we perceive as trivial we might neglect or take for granted.  But in doing so, we are making a mistake.   Those small nuances in Jewish law do matter; they ground us. That’s how Rashi explained Eikev.  If we keep our heels steady on the ground, then we can use our heels to start propelling us forward.  That is what we need to focus on at the end of time when we hear the footsteps of Moshiach.

We are in a very difficult era.  One hundred years ago, the Chofetz Chaim already said that we are close to the coming of Moshiach. What must we do to shorten the time we must wait for Moshiach? We need to use adverse events occurring in this time to cause us to listen to Hashem, to follow his Mitzvos with the appropriate detail and enthusiasm and focus well on our Torah study. We aren’t as perceptive as our ancestors were, so Hashem is sending messages that are less and less subtle! All the political unrest, anti-semitism, and acts of terror are these messages. These events are the footsteps.

We hear the footsteps…but are we willing to recognize the sound and the significance? It’s time we hear with our hearts and minds; really hear! As the word Shema directs, we must not just listen, but fully understand.  By doing that, when we hear the “footsteps” treading near us, we can bring Moshiach into the room! Let’s grab onto the heels of Moshiach by being extremely diligent in our Mitzvos and by applying that “great principle of Torah,” as Rabbi Akiva (whose name also has the root Eikev!) said: “V’ahavta l’rayacha kamocha,” “Love your friend like you love yourself.” If we can listen carefully to each other’s hearts, we will be more finely attuned to the footsteps of Moshiach. May it be Hashem’s will that we hear those footsteps and respond appropriately, so that the sweetest sound our ears hear are the dancing of our own feet with Moshiach in the Holy City of Yerushalayim.

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Va’etchanan – True Refinement

 

Recently, I experienced the misfortune of driving behind a garbage truck on a two-lane road for over a mile. It was a very long mile. I admit, my patience was tested. Finally, it veered off to a side street and I was free. Nonetheless, driving down the highway miles away, I could still smell the stench of the garbage.  

This brings home an important lesson: the actions we take leave a scent that remains with us long after the action is taken. This is true, be it for good or for bad. We are indeed fortunate to be given the Torah with so many Mitzvos in which to involve ourselves, to create a pleasant scent even long after the Mitzvah is completed.   

Parshas Vaeschanan recounts the giving of the second Luchos (tablets) – the Ten Commandments – to Moshe.  Before Hashem gave the Torah to the Jews, He first offered it to all the other nations (Rashi in Zos Habracha). Hashem offered it to Edom, who inquired what is written in the Torah. Hashem replied, “one may not kill.” “Forget it” replied Edom, “we exist through murder.”  Next Hashem offered the Torah to the nation of Yishmael in which the same dialogue ensued and Hashem declared, “One may not commit adultery.” Yishmael also turned down the offer as this commandment was contradictory to their lifestyle. Yet, we know that all the nations of the world are commanded and obligated to keep the Seven Noahide laws, which include “Do not kill” and “Do not commit adultery.” Since Edom and Yishmael were already bound to these laws, how could they use them as pretexts to turn down the Torah?   
 
There is a Chazal that compares the Torah to bread. Just as physical food nourishes the body, Torah is the spiritual food which nourishes the soul. Our food is digested, becoming protein, fat cells and energy within us-everything we need. A similar process is true with Torah, explains Rav Gedalya Schorr. A person who toils in learning will have Torah become part of him. This enlightens us about an entirely new realm of what observing Torah and Mitzvos accomplishes.  Torah is not just an instruction manual of what we should and should not do; rather, it’s a sustaining force within us when we learn it well and incorporate it within us. Some people learn Torah to fulfill the Mitzvah of Talmud Torah – Torah study.  But the person who truly engrosses himself in Torah enters into a different dimension.  The Torah and he become one.

Let’s not forget: we are not a computer which stores the knowledge of Torah in our heads. If that were true, then only the most gifted minds would be commanded with Torah study. It’s a different element entirely. It’s not about retention, nor about volume. The Torah’s purpose is to transform us to be better people. It’s not an easy job.   

Rabbi Wolbe would say, “No accomplishment is achieved on its own.”  While it takes focus and effort, the Torah is the instrument that molds us.  This explains another Chazal which compares Torah to fire.  Fire has the ability to soften metal so it can be bent and shaped.  Similarly, the Torah molds and shapes our character and soul.    
 
The Alshich notes the only difference between the first and second Luchos was that the first Luchos were hewn by Hashem and the second carved out by Moshe.  However, the words were written by Hashem on both.  To have the words of Torah written on ourselves, we need to carve, mold and shape ourselves to be a vessel worthy of having the Torah written on us and incorporated within us.  When we apply ourselves, the Torah takes our “raw” self and refines it, like fire softening metal.

This explains the Torah being refused by Edom, Yishmael and the other nations. True, they were already prohibited from killing and adultery, but those are specific commandments.  However, if Hashem would give them the Torah, that would mean they would have to transform their essence to abhor these behaviors.  That is something they were not willing to do.  

There are three foundational qualities that all Jews possess: to be compassionate, ashamed, and benevolent, all of which we received at Har Sinai. These qualities all come together with observance of the Torah. Our focus, therefore, needs to be on integrating the lessons and values the Torah teaches us until they are synthesized within us. It’s a continuing process which constantly nourishes and betters us, making our lives more meaningful and enjoyable.  

The World expects a higher level of conduct from the Jew because Hashem gave us the Torah with the mandate and the ability to refine ourselves; it is our gift, our obligation and our salvation.

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Shabbos Chazon And Tisha B’Av – Opportunities For Redemption

Arachim was running one of its powerful seminars in Eretz Yisroel, exposing the attendees to the beauty of Torah and Mitzvos. The crescendo of this seminar was going to be Shabbos.  Friday afternoon, as most of the attendees were getting ready, Rabbi Wallis noticed one of the participants, a noted doctor and professor, wheeling his suitcase in the process of leaving.

Rabbi Wallis walked over to him and said, “May I introduce myself? I am Rabbi Wallis, CEO of Arachim. I noticed you wheeling your suitcase and exiting. Was there something in the seminar that was not to your liking?”  The doctor replied, “Everything was perfect.  I enjoyed myself tremendously and gained a lot.” Rabbi Wallis was puzzled. “So may I ask why are you leaving before Shabbos begins? Shabbos is the highlight and most beautiful part of the seminar.” The doctor responded, “I will tell you the truth. I heard all the lectures; I argued and challenged and was politely refuted. I am now convinced that Torah is true. But…I am a high-level physician in a big hospital and if I come in wearing a kippah and tzitzis and leaving early for Shabbos, the future of my career is over! If I stay for Shabbos, there will be no turning back. I’m not prepared to throw away my future and career.”  Rabbi Wallis watched as the man drove away from what he knew was true, but knowing the doctor now had an inner spark that could be rekindled later.

This is a sad story, but it’s very apropos to our time. Each year, as we enter the period of national mourning–the Three Weeks–for the loss of the Beis Hamikdash, we are confronted with the sad truth that we individually and as a nation are in exile. Klal Yisroel should be living in Eretz Yisroel with Kohanim serving in the Beis Hamikdash. Yet, the prohibition on weddings, music, and haircuts reminds us of our state of imperfection. As the mourning intensifies with the commencement of the nine days, adding limitations on eating meat, doing laundry, and bathing, that which we are lacking becomes harder to ignore.

And finally there’s Tisha B’Av itself.  As we sit on the floor with our shoes off, fasting, and listening to the tune of Megillas Eichah, the stark reality that we are not where we are supposed to be hits us hard.   But what do we do with that truth??  Will we “drive away” from spirituality the next day or will we change something in our lives to correct our errors?  We know our errors and what we need to work on.  The Gemara tells us explicitly the Second Temple was destroyed because of sinas chinam-baseless hatred, or as Rabbi Leuchter translates it, alienation.

There is an alternative way to find the truth, by plugging into the Shabbos before Tisha B’Av. It’s called Shabbos Chazon, since the Haftarah starts with the word Chazon – Vision. This is a unique word used only in the prophecy of Yeshaya.  The Nesivos Shalom explains it’s used because on this Shabbos, all Klal Yisroel received a heightened sense of sight, vision and perspective.

The vision of Yeshaya gives us a keener understanding of our current situation: Even with the destruction of the Beis Hamikdash and exile of the Bnei Yisroel, Hashem still loves us! Yeshaya teaches us that we are children of Hashem and just as a father has to admonish and sometimes punish a child harshly, it’s all done with immense love for the child and solely for the betterment of the child. Indeed, this is reflected in the name of the month ” Av”– father.

This level is achieved specifically on the Shabbos prior to Tisha B’Av when the mourning period and limitations are at their highest. And yet, this Shabbos is free from any of the mourning of the nine days!  One may shower regularly for Shabbos (according to many Poskim) and wear freshly-laundered Shabbos clothes. This demonstrates that on Shabbos, we have the same connection with Hashem that we did with the Beis Hamikdash. The heightened state we achieve on Shabbos can elevate us to the redemption.  “If the Jews would keep one Shabbos with adherence to all the laws of the Shabbos, then even if they serve idols they will be forgiven” (Gemara Shabbos 118).

The Nesivos Shalom points out that this Shabbos, we can transform the upcoming week to a week of redemption by recognizing Hashem’s immense love for us.  The Midrash says Moshiach will be born on Tisha B’Av, which can be interpreted to mean that the lesson of Tisha B’av will inspire us to come close to Hashem and merit Moshiach.  Still, if we do not open our eyes to this vision, we will end up once again sitting on the floor Monday night, listening once again to “Eichah” in that haunting melody.  This is hinted to us on Shabbos in Parshas Devarim as Moshe Rabbeinu used the word Eichah in referring to the contentiousness of B’nei Yisroel (Devarim 1:12).

Shabbos is transformative.  The Sages compare the six days of the week to Creation and the next world to Shabbos.  Someone who does not cook food during the week for Shabbos will not have food when Shabbos arrives!  Someone who does not prepare in this world, will not have what to enjoy in the next world.

Let us use this Shabbos to express our love for Hashem by dedicating time to study Torah, the treasure of Hashem.  Let us sanctify Shabbos by our mode of dress and conduct. Let us internalize this feeling of everyone being “children of Hashem,” to care for all our brothers and sisters, regardless of the way they differ from us.  Remember: every parent wants all their children to get along.   Connecting with each other, and our Father in Heaven, will surely lead us from sitting on the floor on Tisha B’Av, to singing and dancing with Hashem in Yerushalayim in the new Beis Hamikdash.  

 

 

 

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – Passaic Torah Institute – Parsha Mattos Massei – A Matter of Priorities

It’s not surprising to find our Parsha reflecting the period we find ourselves in now, the Three Weeks, as we are contemplating our two thousand year exile and why it’s taking so long to end.  Let’s examine the Parsha closer to glean a few insights into our path to geulah!

The tribes of Reuven and Gad were blessed with huge quantities of cattle for which they needed suitable grazing areas.  They approached Moshe to request that their portion or inheritance be east of the Jordan River, instead of inside Eretz Yisroel proper.  It seems the land in the east was particularly fertile and well-suited for cattle.   A heated dialogue began, as Moshe thought their request would lower the morale of the people, who were about to enter the front lines of battle to conquer Eretz Yisroel.  

But Gad and Reuven quickly replied this was not their intention!  Indeed, they would be the vanguard of the people at the very front of the troops entering the Land, and would not return home (to the east) until the job was done!  This took a full 14 years to accomplish.   

Looking closer at this exchange, a couple of interesting insights come out.  Moshe did not once mention that he was upset at their request to switch their portion in Eretz Yisroel for land “over the Jordan.”  Another perplexing point is, why did they care so much about grazing their livestock?   After 40 years of living from the Hand of Hashem, weren’t there more elevated priorities to consider?

Rav Dessler explains Hashem gives each person a portion in life that directly supports his or her unique mission.  Gad and Reuven understood that if they were blessed with all this livestock and wealth, then they obviously were responsible to ensure they use these materials things well.  Moshe Rabbeinu understood this clearly and did not even need to consult with Hashem because this was their tafkid (purpose).  

However, Rashi quotes the Midrash Tanchuma which takes issue with the language used by the tribes of Gad and Reuven. They told Moshe, “We will build corrals for our sheep and cities for our children” (32:16) to house them until the men return from war. The Midrash notes the placement of their livestock/ possessions before their children. To this, the Midrash says, “The heart of the fool is on the left – these are the sons of Gad who made the tafel ikur and the ikur tafel (the secondary primary and the primary secondary).  They were more concerned with their possessions than their children.”

This is what Shlomo Hamelech was referring to when he wrote “They hurried to receive their lot first, but in the end they will have no blessing.” (Mishlei 20:21) The tribes of Gad and Reuven were hasty in their request for land.  Their hastiness is apparent in their placement of their animals before their children, and so they will have no blessing in their lot – they will be the first of the tribes to be exiled.  Indeed, the tribes of Gad and Reuven were exiled close to 200 years prior to the exiles of the rest of Bnei Yisroel!    

Every one of us has responsibilities in life, but we need to keep are priorities straight.  The tribes of Gad and Reuven assumed tremendous responsibility for helping others.  They understood the need to encourage and support Klal Yisroel in conquering Eretz Yisroel.  They also understood their own responsibilities to their families.  However, one of the greatest challenges is knowing how to prioritize those sometimes conflicting responsibilities.  

The crux of the matter was that their possessions were a gift of Hashem and a great blessing, but their families were an even greater priority.  Their inappropriate emphasis on possessions before children led to their being punished with exile first.   

Exile truly challenges our sense of priorities.   Will we keep our own Torah-given priorities front and center, or exchange them for the values of the nations and cultures in which we live?  Will our family come before our money and job, or will we place the dollar before our children?   For Gad and Reuven, they walked a delicate tightrope.  They understood their possessions were part of their service to Hashem, but they were incorrect in putting them before their own children.

Our constant challenge-and opportunity-living in the world today is to clearly show our families the priorities set forth by the Torah and our talmidei chachamim.  The outside world will respond in kind with different priorities, but our road to Geulah (Redemption) is to be steadfast in keeping the ikur before the tafel, (the primary before the secondary).

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – PTI – Parsha Pinchas – The Value Of Constant Service

While learning Parshas Pinchas, I noted the incredible actions of Pinchas in executing Cozbi and Zimri, which saved the Jewish people from a continuing plague. Pinchas was driven by passion.  At the end of our Parsha we read about the daughters of Tzelafchad, who very much desired a portion in Yisroel. They were also very passionate. Imagine what it took to stand up to Moshe and the leaders of their tribe in front of Klal Yisroel! So we have two examples of Passionate Judaism. But are the passionate actions of Pinchas and the daughters of Tzelafchad, the type of actions required of all of us?

A wonderful neighbor of mine asked me the following: In Parshas Pinchas, Hashem chooses Yehoshua to be the successor of Moshe Rabbeinu. Why wasn’t Pinchas, who had just saved the Bnei Yisroel from Hashem’s anger, the first choice? Pinchas was a hero, while Yehoshua was a quiet figure. Shouldn’t Pinchas be the one chosen to lead?

To answer this question, let’s first look to the end of the Parsha, where we are introduced to the Korban Tamid, the daily offering. On the 17th of Tammuz, at the time of the Roman persecution, the Korban Tamid was abolished, one of five things which led to the destruction of the Beis Hamikdash. How was terminating the Korban Tamid a catalyst for the destruction of the Beis Hamikdash?

The Gemara Shabbos (119b) lists many reasons for the destruction of Yerushalayim, the first one being that the people stopped saying Krias Shema in the morning and evening. Why should this omission lead to the destruction of the Beis Hamikdash?

Our Parsha lists the Mussaf offerings of each of the holy days, each one a special Korban (sacrifice). Even so, the Korban Tamid (daily sacrifice) was also brought. Which was brought first, the daily sacrifice or the unique, special sacrifice? We have a great rule: “tadir visheaino tadir, tadir kodem,” the more frequently performed Mitzvah precedes the less frequently performed. It’s not the unique, special actions that make us great, but rather the constant performance of the daily Mitzvos that makes us heroes in Hashem’s eyes. Therefore, the Korban Tamidwas offered first.  The simple, yet consistent everyday Mitzvos are the key.

Look at the unique sacrificesof Sukkot. 70 bulls were offered on behalf of the 70 nations of the world. The first day of Sukkos 13 bulls were brought; the following day 12. The bull offerings decreased daily until only 7 were brought on the last day of Sukkos. This signifies that the nations will diminish over time. They start the observance of their religion with a big to-do, represented by the 13 sacrifices, but they don’t maintain their enthusiasm, and their passion and excitement wane. But Bnei Yisroel don’t bring the BIG Korbanos, bulls; rather, they bring sheep, the sacrifice of the ordinary man. Also, they bring the same number (14) daily, because Hashem values consistency. Bnei Yisroel started and maintained their closeness to Hashem throughout history.

Rabbi Shlomo Freifeld zt”l, hearing that the great Klausenberger Rebbe would not start davening until he had a new insight into the Tefilah, sat down the next morning and looked inside his Siddur, but no insight came to him. He looked again…still nothing. Finally, it was so late that he had no choice but to start davening. This illustrates that davening daily is a greater mitzvah than davening only when you feel a great kedusha or insight come over you.

This, therefore, leads us to the impact of not reciting Krias Shema, a simple, twice-daily Mitzvah, where every Jew declares his acceptance of Hashem’s rule as the King of the Universe. This is why – measure for measure – it led to the abolition of the Korban Tamid on the 17th of Tammuz and ultimately the destruction of the Beis Hamikdash!  Without the daily, set service to Hashem, there was no way for their Avodas Hashem to have any permanence.

Pinchas, great as he was, was a symbol of monumental passion and action- the hero who stepped up. Yet it was Yehoshua, “a lad who never left the tent” of Moshe (Shemos, 33:11), who was chosen to lead. He had been a faithful talmid for 40 years and he would represent to Bnei Yisroel, the perpetual, steady service of Hashem.

Shlomo Hamelech tells us, “The lazy man should examine the ways of an ant and grow wise.” The Yalkut Shimoni (Mishlei 938) tells of an anthill that was discovered to contain 300 kur(about 1900 bushels!) of grain in a year of famine. They didn’t gather it all in one day. Our constant and consistent Tefilos, Mitzvos and especially Torah study, mean more and have a greater, lasting effect than any occasional, extraordinary act.

 

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – PTI In Passaic – Parsha Balak – How Good Do We Have It

The calmness of summer days is a sweet feeling.  Everyone is more relaxed. Children enjoy their newfound freedom.  For me, a distinct and most beautiful part of the summer morning is walking up and down the streets, hearing the melodious voices of little children davening in their homes and summer camps. Hearing Mah Tovu from an innocent child is especially moving…and motivating!

The text of our prayers is a tapestry of verses woven from Torah, Neviim and some passages composed by the greatest men of Jewish History. Pesukei D’zimra consists of verses from Tanach, as well as tehillim composed by Dovid Hamelech. The Shema is written in the Torah. Every word of the Shemoneh Esrei was decided by the Anshei Knesses Hagedolah (Men of the Great Assembly) 120 of the greatest sages. Aleinu, the closing prayer of each service, was composed by Yehoshua bin Nun.  Hence, it is surprising, if not disturbing, that the first prayer of the morning, Mah Tovu, was composed by Bilaam –the wicked– who sought to curse and destroy the Jewish nation.  Couldn’t we open with something from Dovid Hamelech?  Even young children who are just starting to learn how to daven and only recite a few selected prayers, recite Mah Tovu.  Why did this prayer composed by Bilaam merit to be the opening prayer of the day?

One explanation is given by the Sfas Emes (Rabbi Yehudah Aryeh Leib Alter 1847-1905).  We are commanded in the haftarah of Parshas Balak (Prophet Michah) to remember what Bilaam and Balak attempted to do to Klal Yisroel, as is stated, “Remember what Balak and Bilaam attempted to do to Klal Yisroel.”  The sages would even have included parts of Parshas Balak in the reciting of the daily Krias Shema, but for its length! (Gemara Berachos 12b) The Chidushei Harim said that even though it’s not included in Shema, we fulfill the mitzvah of remembering what Bilaam and Balak attempted every morning by saying Mah Tovu, which is in Parshas Balak.

A second explanation comes through an incredible insight shared by the Lev Simcha – Rabbi Simcha Bunim Alter (Gerrer Rebbe 1898-1992), who says Bilaam attempted to curse Klal Yisroel many times and Hashem reversed his words of curse to words of blessing.  However, when Bilaam finally articulated the words of Mah Tovu, his sincere intention was to bless the Jewish nation. This is why it says (Balak 24:2) “…and the divine spirit of Hashem rested upon Bilaam.”  Explains the Lev Simcha, the codifiers of the prayer wanted to emphasize in the very opening of our prayers that anyone who has a sincere desire to do good, even the wicked Bilaam(!), is recognized by Hashem and can even merit the Ruach Hakodesh (divine spirit).  As we start each new day, we need to realize we have a new opportunity to connect to Hashem, no matter what we might have done the day before.

Still, what is so important in Parshas Balak that we are required to remember daily?  What is so pivotal that it would have been included in Shema but for its length?

The opening verse states, “How beautiful are your tents, Yaakov, and the Mishkenos of Yisrael.”  The Sforno explains “tents” as the Yeshivos, as it says, Yaakov Avinu was a Yoshev ohalim – a dweller of the tent (which refers to his learning in Yeshivos).  Mishkenos is understood to mean the Shuls.  The Lev Simcha offers that the tents of Yaakov are the Jewish homes and the dwelling places of Hashem’s presence are the Shuls and the Yeshivos.

I believe this is why we need to open our tefillos with precisely this verse each day.  Mah Tovu – What is good?  The answer is simple:  a Jewish home, our Shuls and Yeshivos.  We are to create an abode where we can bring the presence of Hashem into our lives through our prayer and proper behavior.

And why was Mah Tovu impervious to the evil intent of Bilaam? The Maharal explains that Bilaam listed ten things with which he tried to curse the Jewish people unsuccessfully. Ten is considered the number of holiness, as indicated by the minimum number of people needed to recite Kaddish and Kedusha.  The first of the Bilaam’s ten is the holiest and that is found in Mah Tovu:  the tents – the Jewish home, the Mishkenos (Shuls) and Yeshivos.  They are the “holy of holies” and therefore impervious to curses.

As we recite Mah Tovu each morning, let us integrate this concept of remembering how holy are our homes, Shuls and Yeshivos.  Let’s be inspired to maintain their sanctity and decorum with proper speech and conduct and to conscientiously incorporate Torah in their midst.

Rabbi Baruch Bodenheim – Associate Rosh Yeshiva – PTI In Passaic – Parsha Chukas

Learn Now.
Timely Torah Insights

by Rabbi Baruch Bodenheim

Associate Rosh Yeshiva  
 
CHUKAS
Our True Culture

In life, there are people, circumstances, and scenarios which we understand and there are those that leave us perplexed.  Sometimes it’s due to lack of knowledge or familiarity and sometimes it’s just beyond our comprehension. The purification process, where the Kohen sprinkles the ashes of the Parah Adumah on the defiled, is a pure enigma.  In this process, the impure becomes pure yet the pure becomes impure.  That is why the Torah introduces this process as a Chok – Zos Chukas HaTorah – This is the law of the Torah.  As Rashi explains, the word “Chok” means a law without any obvious rationale, as opposed to a Mishpat – which is a law whose purpose we can comprehend.  However, the word Chok also has a second meaning –to inscribe– as is used regarding the Luchos (tablets of the Torah) “Chakuk Al Pi Luchos” – that is, to be inscribed, or etched, into the stone.

Rav Hirsch tells us that in Lashon Hakodesh (the holy Hebrew language), if a word has two meanings, there is a common concept they share.  So what is the connection between Chok as a law without rationale and Chok as an etching?  There is a very telling Rashi in Parshas Acharei Mos (18:3) “Uvchukoseiheim lo seleichu” –and in the Choks (ways) of the Nations do not go. Rashi explains that the Chukim of the nations refers to the cultural ways of the nations, which are ‘chakukim,’ “etched,” into the fabric of society, i.e., widely accepted; for example, going to theaters and stadiums. Thus Rashi explains how a Chok is a cultural phenomenon (not necessarily based on logic) which is etched into the fabric of society, thereby uniting both uses of the word Chok.

When one writes something on paper, two separate items result: the paper and the words which are written on the paper.  However, in an etching, the surface itself forms the words.  As such, a Chok is something which is part of the fabric itself. This explains a puzzling Chazal which expounds on the verse, “Zos Chukas HaTorah, adam ki yamus b’ohel….” This is the teaching regarding a man who would die in a tent.” (Chukas 19:14) We learn from this that Torah is acquired by those who kill themselves to understand it. (Gemara Brachos 63b) This is a very strange way to describe the need to apply oneself to Torah study.  Why such an extreme?

I remember hearing an interview on the news with a Yankee fan after the Yankees won the 1996 World Series after eighteen years of not even making it to the World Series.  The fan said, “The Yankees won the pennant; now I can die!”

A little extreme, right? Is this logical? Is this what he was living for??  Really, he was expressing a feeling about something he felt was part of him.  The Yankees were his life.  Why do people enjoy watching sports?  Sports is a national and international craze. But what does your favorite team really have to do with you?  People are so taken with the game and its players, yet receive no direct benefit from the team.  Why?  No need to look for logic here- they just enjoy it.

We find the word Chok used in the beginning of Parshas Bechukosai: “Im Bechukosai Seleichu….” Rashi explains this means if you toil in my Torah, then you will merit all the blessings. So we see that the Torah uses the word Chok in regard to diligent Torah study.  The reason is as we quoted– Zos Chukas HaTorah, but the interpretation now is: This is our culture – the Torah. Other peoples have theaters and stadiums as staples of their culture, but our culture is only the Torah.

Now we can understand how Torah is acquired by one who “kills himself” to understand.  It’s not an extreme, but rather an expression of how acquiring Torah knowledge is the core of a Jew’s life, into which he puts his all, like the person (l’havdil!) who felt the Yankees’ victory was his whole life.

There is an incredible insight from the Ohr Hachayim which says we are compared to parchment and every time we learn Torah, we are carving the words of Torah into ourselves.  A Jew’s true essence is Torah.  That’s what we should live for and that’s what we should die for. As we say in Maariv each night, “Torah is our life and lengthens our days, and in Torah we toil day and night.”

Indeed, the Torah is the essence of who we are. May we all accept the concept of Torah as our culture, in which we revel.