Parshat Naso Weekly Dvar Torah In Pursuit of Peace

Parshat Naso
2 Sivan 5774 / May 31,2014
Daf Yomi: Rosh Hashana 23; Nach Yomi: Isaiah 31
Day 46 of the Omer
Weekly Dvar Torah
A project of the
NATIONAL COUNCIL OF YOUNG ISRAEL
SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION
ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO
Printer Friendly
In Pursuit of Peace
Rabbi Moshe Abramczyk
Graduate, Young Israel Rabbinic Training Program, Lakewood, NJl
Beginning on the day the Mishkan was constructed on Rosh Chodesh Nissan, for twelve consecutive days, the
twelve Nasiyim (princes) brought Korbanos (sacrifices) – one Nasi each day. Individual Korbanos normally may not
be brought on the Shabbos. Why did one Nasi sacrifice on Shabbos?
The Torah lists each of the Nasiyim’s offerings individually. That seems odd, as all the Nasiyim brought the
identical offerings: We read identical verses twelve times! Would it not suffice for the Torah to enumerate the
offerings just once?
We might suppose the duplicated offerings indicate that all the Nasiyim based their choices on the selfsame
reasoning. Yet, Rashi explains the rationale behind the offerings of only Nesanel ben Tzuor, who brought his
Korbanos on the second day. Rashi does not do so for any other Nasi, not even for Nachshon ben Aminadav, the
first Nasi. Why did he choose to explicate only Nesanel ben Tzuor’s reasoning?
Perhaps Rashi was illustrating that Nesanel ben Tzuor was not merely copying Nachshon ben Aminadav. Rather,
Nesanel ben Tzuor’s reasoning was unique, just as each of the Nasiyim’s intentions had their own depth of
meaning. In fact, the Medrash attributes different reasons to each Nasi.
The Chofetz Chaim proposes that Nesanel ben Tzuor’s choice to bring the same offerings as Nachshon ben
Aminadav was motivated by a desire for peace. Not only did he follow Nachshon ben Aminadav’s lead; he
suggested to the other Nasiyim to follow suit. This was to avert the sort of jealousy and machlokes (quarreling)
precipitated by the differing offerings of Kayin and Hevel. This gesture of peace brought so great a nachas to
HaShem that HaShem said to the Nasiyim: “You have made an effort to unite yourselves, let Me join with you too
and allow you to share in My Shabbos.” In addition, each Nasi merited having his own offerings attributed to him
by name in the Torah.
The discussion of these offerings immediately follows the Torah’s depiction of Birchas Kohanim, the priestly
blessings. Why is this so?
The Bluzhever Rebbe, Rabbi Yisroel Spira ZT”L, explains why shalom (peace) is the key to all other blessings
(Uktzin 3:12), by citing the concept of: ”S’char Mitzvah b’Hay Alma Lecka” (HaShem does not reward in this world).
We know this concept is only applicable to any individual person’s reward. An individual cannot be fully rewarded
until after he passes on because, whereas the cumulative character of the entire nation is not likely to be subject
to major change, a person is forever at risk of changing his behavior. When there is shalom, we are judged as a
unified nation and we merit blessings immediately. When, G-d forbid, we are divided by strife, we must be judged
as individuals. Thus, man’s other blessings in this world are dependent upon the grace of shalom. Birchas Kohanim
confers many blessings upon us, but it concludes with the ultimate blessing of shalom. And all these blessings
accrued to the Nasiyim because of their efforts to preserve shalom.
Why is Parshas Naso always read on the Shabbos following Shavuos?
Rabbi Matisyahu Salamon Shlit”a, the Mashgiach Ruchani of Beth Medrash Govoha in Lakewood, New Jersey, said
in the name of Rabbi Yehuda Hachasid, that the giving of the Torah, which Shavuos commemorates, could not
have come about without shalom. The Torah was given to the entire nation of Klal Yisroel. Had there been
dissension among the Jewish nation, had they not been a unified nation but just many individuals, they would not
have received the Torah. Following the Yom Tov epitomizing the benefits of maintaining shalom, we read Birchas
Kohanim, followed by the peace-preserving offerings of the Nasiyim.
The wording of the passuk in Birkas Kohanim, “HaShem shall bestow upon you shalom,” uses the singular form of
the word “you.” As just discussed, shalom generally refers to the status of a group. Why was the plural form not
used?
The Bluzhever Rebbe ZT”L explains that, before one can make peace with others, he first must make peace within
himself and accept his imperfections. One of the biggest impediments to inner peace is pointless regret. The
Orchos Tzadikim devotes an entire chapter to regret. Regret is appropriate when one has sinned against G-d or
hurt someone, and he wishes to repent. But regret is not healthy when one experiences it for failures that were
beyond his control. It is all right to be imperfect. When we strive to be perfect – when we demand unrealistic
perfection – we ceaselessly disrupt our inner peace.
The following story is told of the great Tzaddik, the Bobover Rebbe, Rabbi Shlomo Halberstam ZT”L, whose tireless
pursuit of peace was legendary.
A non-Jewish house painter arrived at the home of a Bobover Chassid to begin a job. Upon seeing a picture of the
Rebbe, the painter joyously exclaimed, “The Bobover is your Rebbe? He’s my Rebbe, too!” The Chassid was
bemused, and asked the painter what he meant.
“I was commissioned to paint the home of the Rebbe” began the painter. “I was rather anxious, because I’d been
given to understand the Rebbe was a V.I.P, and I’d been accustomed to the often unreasonable expectations of
perfection among powerful people. Upon meeting the Rebbe, I hastened to assure him the job would turn out to
be perfect. The Rebbe responded: ‘Oh no; please do not think I expect a perfect job.’
My surprise must have shown on my face, because the Rebbe went on to explain. ‘I am a Jew, and we Jews had a
Temple, and it was perfect in every way. But since our Temple was destroyed, nothing in this world is perfect. If
you expect to do a perfect job, which is impossible, you will be depressed and nervous, and then you will produce
less than your best. I hired you because I was told you are a master of your craft, and I expect you to do the best
you can. But please do not fret that I expect an absolutely perfect outcome.’
”That wise and kind man taught me a valuable lesson, and that is why he is my Rebbe!”
The Rebbe understood the importance of inner peace. Equipped with inner peace, he had the tools to maintain
peace with, and among, others.
May we all merit the time of true shalom when Klal Yisroel will be at peace with themselves, with each other, and
with all nations.
Shabbat Shalom
The Weekly Sidra
"From a More Technical Perspective"
Rabbi Moshe Greebel
Associate Member, Young Israel Council of Rabbis
Every once in a while, this mailing has dealt with the more ‘Lomdish’ (scholarly) aspects of the weekly
Sidra, which of course, give us a very informative glimpse of the inner workings of Torah. This mailing
will endeavor to do the same.
Initially, this week’s Sidra speaks of the Sotah, a married woman who is strongly suspected by her
husband of adultery. As per the Torah, this husband brings his wife to the Bais HaMikdash (Temple), to
the Kohain:
“Then shall the man bring his wife to the Kohain, and he shall bring her offering for her, the tenth part of
an Ephah of barley meal; he shall pour no oil upon it, nor put frankincense on it; for it is a offering of
jealousy, an offering of memorial, bringing iniquity to remembrance.” (Bamidbar 5:15)
Now, when it comes to the Mincha (meal offering) of the Sotah, which is made of barley, the Torah goes
out of its way to prohibit adding oil to it, which is done with every other Mincha. Why in fact, should
this be so?
In the Torah there is the concept of Hechsher L’Tuma (that which is susceptible to spiritual impurity)
when it comes to Tumas Ochlin (spiritual impurity of food). That is, under certain circumstances, foods
can become Tamei (spiritually impure) if they come into contact with the dead, a menstruate woman, and
other forms of Tuma. What are these circumstances? Let us begin with the following Passuk (verse):
“Of all food which may be eaten, that on which such water comes shall be unclean; and all drink that
may be drunk in every such utensil shall be unclean.” (Vayikra 11:34)
On this Passuk, the Gemarah in Chulin 36a has this to say:
“Rabbi Elazar said, ‘Come and hear! (It is written), “Of all food which may be eaten (that on which such
water comes shall be unclean).” That is to say, food which has been moistened by water is susceptible to
Tuma, but food which has not been moistened by water is not…..’”
Basically then, if water has moistened food, that food now becomes Machshir L’Tuma (susceptible to
Tuma). Is water the only ingredient that sets up a situation of Machshir L’Tuma? Not at all. In fact,
according to the fourth Mishna in the sixth chapter of Machshirin, we see there are seven liquids that are
capable of being Machshir L’Tuma:
“Seven liquids (are Machshir L’Tuma) They are dew, water, wine, oil, blood, milk, and bee honey…..”
Other than liquids being mixed in, is there any other way that food can become Machshir L’Tuma?
Indeed there is, as we see from the Gemarah of M’nachos 102b, which discusses Chibas HaKodesh, or,
sacred esteem. That is, because a food is Kodesh (sacred) such as a Mincha, it is Machshir L’Tuma
without the addition of anything else. Let us see the Gemarah itself:
“….. Consequently why should Nosar (uneaten meat of an offering) and the Parah Adumah (red heifer)
convey food uncleanness? (Since they have been burned) they are but ashes, are they not? He (Rav
K’hana) replied, ‘Chibas HaKodesh (sacred esteem) renders them fit (to convey Tuma).’”
Having concluded the necessary background information, we are now prepared to answer the question of
why no oil shall be mixed with the Mincha of the Sotah, as per the commentary of the HaD’rash
V’Ha’Iyun.
The simple logic of not being permitted to add oil to the Mincha of a Sotah is that theoretically, prior to
being presented before the Kohain, the Sotah may purposely make herself Tamei (spiritually impure),
which will make Tamei the Mincha, since it is Machshir L’Tuma (due to the added oil). If the Mincha
becomes Tamei, the entire process of examining to determine the guilt or innocence of the Sotah will not
work, and she may escape punishment. Hence, no oil may be added to her Mincha so that it will not
transform into being Machshir L’Tuma.
Yet, poses the HaD’rash V’Ha’Iyun, even if no oil is added to the Mincha of a Sotah, it is still Machshir
L’Tuma through Chibas HaKodesh (sacred esteem), which again, will prevent the process of determining
the innocence or guilt of the Sotah. Is this not a definitive possibility?
Therefore, answers the HaD’rash V’Ha’Iyun with this very unique Chiddush (new information). In
essence, the only times that Chibas HaKodesh can be Machshir L’Tuma, is when the offering is desired
by HaKadosh Baruch Hu. Even a sin offering is desirable to HaShem because it proves that the sinner has
done T’shuva (repentance).
However, there is nothing desirable about the Mincha of a Sotah based on our original Passuk:
“….. For it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.”
There is nothing whatsoever pleasing about an offering of jealousy and iniquity. Hence, Chibas
HaKodesh cannot transform such an offering into something that is Machshir L’Tuma. And, other than
adding oil to the Mincha of the Sotah, nothing can make it Machshir L’Tuma, which would impede the
process of determining her innocence or guilt.
How truly fortunate we are to have a Torah, which is the repository of such profound wisdom in which
we may delve all the days of our lives.
May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good
Shabbos.
In addition to being a M’chaneich and semi retired synagogue Rav, Rabbi Greebel delivers a Gemarah
Shiur via Skype. He can be contacted at [email protected] or at [email protected]
_____________________________________________________________________________________
Individual Appreciation
Rabbi Dov Shapiro
Associate Member, Young Israel Council of Rabbis
I recall a Charlie Brown comic strip in which Charlie laments to Lucy that he had fallen and hurt his
knee. Without even glancing at his injury, Lucy responds, “Last week I skinned my knee and it was much
worse”. Puzzled, Charlie asks the obvious question “You haven’t even see my bruise, how can you know
that yours was worse?!” Lucy answered “I know it was worse because last week it was my knee!”
We take things more seriously when they pertain directly to us rather than to someone else or even to an
entire community of which we are a part. This is true not only of difficulties we face, but of benefits we
receive. While we focus on gains that accrue to us individually, we sometimes need to be reminded to
recognize and appreciate what we receive as members of a community.
In Parshas Naso, the Torah discusses the importance of giving terumah to the kohain and maaser to the
Levi. Immediately afterwards, (5:12) the Torah discusses the halachos of a sotah, an unfaithful wife who
secluded herself with another man against the specific instructions of her husband. In order to explain the
juxtaposition of what appear to be two unrelated halachos, Rashi quotes the gemara in Brachos (64a).
The gemara explains that if a person does not give the required terumah to the kohain, his punishment
will be that his wife will become a sotah and he will need to come on to the services of the kohain in
order to implement the sotah process.
It is difficult to understand what the gemara means with this midah kneged midah (measure for measure)
consequence. Why should a man who withheld his terumah be punished with a wife who is a sotah? It is
true that both terumah and soteh involve the kohain, but the connection still seems rather vague? How
does requiring the kohain’s services for a sotah relate to not giving the kohain his terumah?
The Gur Aryeh explains that often when a man withholds his termuah from the kohain, it is because he
feels that the kohain does not deserve to receive terumah. “Why should I give the fruit of my labor which
I worked so hard to produce, to the kohain?” What has he done for me to deserve this? This individual
fails to recognize the significant role the kohain plays in the life of Klal Yisroel, and the benefit that every
Jew receives from the kohain’s actions. When the kohanim are makriv korbanos, all of the Jews gain.
Chazal compare the relationship between Hashem and Klal Yisroel to the relationship between a husband
and wife. In this week’s parsha (Bamidbar 7:1) the torah refers to Klal Yisroel as a bride entering the
chupah on the day the mishkan was built. Klal Yisroel’s success is dependent on our connection to
Hashem through torah and mitzvos. When the Beis Hamikdash was standing, the highlight of that
relationship came about specifically through the bringing of the korbanos. By being makriv (offering)
these korbanos , the kohain brought shalom between Hashem and Klal Yisroel. The person who doesn’t
want to give the kohain terumah doesn’t recognize the importance of the kohain’s contribution to our
relationship with Hashem.
Apparently the Torah feels that the best way to get this person to recognize the kohain’s essential
contribution is to make it personal by bringing this very type of crisis into the man’s own home. When a
man’s wife is a sotah, it causes a rift in his marriage. He doesn’t know whether or not his wife was
unfaithful, and he is not permitted to be with her until the matter is resolved. To alleviate this stress on his
marriage he must go to the kohain who restores peace and harmony in his household.
When a man feels that his own domestic life is under attack and is aware of the frightening possibility
that his harmonious marriage is about to crumble, the fear and the need for help suddenly becomes very
real. The kohain - the only person capable of resolving this situation - is suddenly painfully and
irreplaceably necessary. As the kohain performs the sotah procedure and resolves the status of the man’s
marriage, whether restoring peace in his household, or confirming his wife’s infidelity, the man is able to
achieve a new clarity into the role the kohain plays in bringing harmony into the divine “marriage”
between Hashem and Klal Yisroel.
What is remarkable about this chazal is that this husband is not discovering anything that he did not
already know. Even prior to his experience, he knew that the kohain is the one who brings korbanos, he
knew that korbanos are important to Klal Yisroel and to our relationship with Hashem, and he knew that
shalom bayis is important. He learnt no new facts from the experience of his wife being a sotah.
Nevertheless, even without learning any new facts, a person’s perspective can be altered based on greater
self-awareness. Receiving a marriage-related benefit from the kohain enables the person to recognize and
appreciate those things the kohain does for Klal Yisroel which he already knew about all along. Because a
person can receive great benefit but be unappreciative of it if he doesn’t focus on its specific relevance to
him. In order to improve our hakaras hatov, we need to consciously personalize what we individually
gain from the environment and people around us.
There are numerous people in our lives whom we benefit from without fully recognizing what we receive.
One example is the schools that educate our children. They perform a tremendous service for us, taking
responsibility for our most valuable assets, nurturing them, developing them, and, for the most part doing
a pretty good job at it. Often times we lose sight of that and view our relationship with our children’s
schools as a business relationship. As paying customers we expect the school to deliver a level of service
on par with our expectations at a price that we find reasonable. In fact that is only part of the truth. For a
child to succeed in school, the administration, rebbeim and teachers must have a level of commitment and
devotion not found in any business relationships. To view our children’s school as a service provider,
ignores the unparalleled devotion many mechanchim have toward their talmidim that is so critical to their
success. By focusing on a specific situation in which my child’s rebbi demonstrated his genuine devotion
to help my child succeed, we can uncover a new appreciation of what the yeshiva means to my family.
As we develop our ability to focus this way on various areas of our lives, we can attain a more accurate
awareness of what we are receiving, and enhance our ability to feel and show true hakararas hatov.
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He
can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail of his weekly
parsha column, e-mail [email protected]
The Torah is Given to All Jews
Rabbi Dovid Sochet
Associate Member, Young Israel Council of Rabbis
“And all that is raised up (terumah) to all the holy things that the children of Israel bring to the Kohen, it
shall be his. A man's holy things shall be his: and what a man gives to the Kohen, it shall be
his.” (Bamidbar / Numbers 5:9-10)
The pasuk here makes note three times ‘it shall be his’. What does this mean?
Pirkei Avos - Ethics of our Fathers (Chapter 6 which technically is not a part of Pirkei Avos. It consists of
a collection of writings from the period of the Mishnah but not incorporated into the Mishnah proper),
begins: Rabbi Meir said, “Anyone who engages in Torah study for its own sake ('lishma') merits many
things” (which cannot be specified publicly).
Allow me to expound in order to explain both the pesukim and the Mishnah.
The 613 mitzvohs include some that are applicable only to kohanim, some only to Levites, and some only
to the king or high priest. There are other mitzvohs that are applicable only to one who has land or a
house. As such, how is it possible for one individual to fulfill all the mitzvohs?
One way is through Klal Yisroel as a whole. All of Israel is responsible for one another (See Tractate
Shevuos 39A), and through Klal Yisroel’s joint observance, all receive reward. The entire nation of
Israel is considered as one whole person, as it says: "You are My sheep, the sheep of My pasture, you
are Man." (Yechezkel 34:31) Just as a single person has a head, eyes, and a heart – so too, collectively in
Klal Yisroel, there are those who are called "the heads of the congregation" and others "the eyes of the
congregation". The righteous are the heart of Israel. Each person has to observe the mitzvohs that are
relevant to him and all combined – Bnei Yisroel is a whole person. An individual Jew cannot self
handedly fulfill all of the mitzvohs of the Torah.
The second way one can observe all the mitzvohs is through Torah study. The Gemarah (See
Tractate Menachos 110A) teaches that ‘Rabbi Yitzchak said: “What is the significance of the pesukim
(Vayikra / Leviticus 6:18, and Vayikra 7:1) ‘This is the law of the sin-offering,’ and ‘This is the law of
the guilt- offering'? They teach that whoever occupies himself with the study of the laws of the sinoffering it is as though he were offering a sin-offering, and whoever occupies himself with the study of
the laws of the guilt-offering it is as though he offered a guilt-offering.
It is self understood that in order for Torah study to count as actual fulfillment of the mitzvohs, true intent
to execute the mitzvah at the hand of he who is studying is necessary.
At this point the words of the Mishnah gain a deeper meaning. “Anyone who engages in Torah study for
its own sake ('lishma') merits many things”. What do the words for its own sake imply? The word lishma
actually means for her name, the name of the Torah is Torah and not chochma - wisdom. The word Torah
is from the root of hora’ah, which means to teach. The Torah should not be pursued for intellectual
pursuits rather it is a means to ascertain the way Hashem wants us to conduct ourselves. This is the
meaning of “anyone who engages in Torah 'lishma'”, in order to observe it’s commandments, “merits
many things”, namely he now can merit through his study of Torah to do many mitzvohs.
Last but not least, the third way to complete all the mitzvohs is as the Gemarah (Berachos 6A, also see
Tractate Kiddushin 39B) clarifies that if a person had the will and intent to perform a mitzvah but through
forces beyond his control he was deterred from executing the mitzvah, the pasuk elevates his intent to be
as if he actually performed the mitzvah. It is implicit, that in order for the third reason to actually count as
fulfillment of the mitzvah at hand true intent to execute the mitzvah is necessary.
This also is true for the first reason. It must be that the person who is vicariously completing the
observance of the Torah in its entirety via the actions of those to whom the Mitzvah pertains, is
scrupulous in his observance of the mitzvohs that he himself is able to facilitate. If he does not perform
those mitzvohs that pertain to him and that he can fulfill, what logic allows him to automatically reap
benefit from someone else’s observance?
As such, the first two reasons are in essence incorporated in the third reason, that each Jew be totally
committed to observing the Torah and all its Mitzvahs.
This is what the pasuk is hinting to us. “And all that is raised up (terumah) to all the holy things that the
children of Israel bring to the Kohen “ refers to the mitzvohs of the Israelites that the Kohanim cannot
perform for the Kohen is not obligated to donate the Terumah tithe as is the Israelite. Nonetheless “it
shall be his“, even the kohanim have a part in this mitzvah merely by being a part of Klal Yisroel. This is
also true in reverse; the Israelite participates vicariously in the Mitzvohs that obligate the Kohen.
The next pasuk reads “A man's holy things shall be his: and what a man gives to the Kohen, it shall be
his “, This is a clause that means that the actual mitzvohs of another group can only be the other’s if we
see that he is scrupulous in his mitzvah observance in regard to other mitzvohs. This is the meaning of
“and what a man gives to the Kohen”. When we see that he gives to the kohen then we can say that the
kohen’s mitzvohs “shall be his”.
Some clarification is still needed as to why the pasuk repeats the phrase "it shall be his" three times. It
‫‪may be suggested that this is to demonstrate that there are three ways that one who is incapable‬‬
‫‪of performing a specific mitzvah can nonetheless merit the fulfillment of all of the 613 mitzvohs and that‬‬
‫‪they shall be "his", as if he actually personally completed the mitzvah.‬‬
‫‪This is a truly befitting lesson for the Shabbos prior to Shavuos- the time we received the Torah.‬‬
‫‪Although it is physically impossible for each individual to observe the entire Torah, we were given‬‬
‫‪various methods to make this [virtually, if not actually] possible.‬‬
‫‪Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it.‬‬
‫‪Feel free to contact me at [email protected] with any questions and comments.‬‬
‫‪Good Shabbos and good Yom Tov. Rabbi Dovid Sochet‬‬
‫‪Meafar Kumi‬‬
‫‪Rabbi Ronen Shaharabany‬‬
‫‪Graduate, Young Israel Rabbinic Training Program‬‬
‫תהיה שם ‪,‬לאו ואם ‪,‬מוטב ‪,‬התורה את מקבלים אתם אם ‪,‬להם ואמר כגיגית הר עליהם ה"הקב שכפה מלמד )‪.‬פח שבת( ל"חז ופירשו ‪),‬יז ‪,‬יט שמות( "ההר בתחתית ויתיצבו" בתורה כתוב‬
‫הוא גיגית ‪",‬יהוידע בן"ה מקשה ‪,‬ועוד ?)ז ‪,‬כד שמות( "ונשמע נעשה" ואמרו הקדימו כבר הלא ‪,‬תורה במתן "ההר כפיית"ל הוצרכו ישראל מדוע )כפה ה"ד ‪,‬שם( התוספות הקשו ‪.‬כ"ע ‪,‬קבורתכם‬
‫‪.‬מראשיהם למעלה שהוא כמו ההר את להניח אפשר לכאורה ?קיבול בית בו ועשה שחפרו דהיינו ‪,‬כגיגית ההר את עשה ה"הקב ומדוע ‪.‬קערה כמו ‪,‬קיבול בית עם כלי‬
‫‪",‬ונשמע נעשה" פירוש וזה ‪).‬תנחומא במדרש ל"חז שאמרו כמו( פה שבעל התורה את לא אבל ‪,‬שבכתב התורה את עליהם קיבלו הם ‪",‬ונשמע נעשה" אמרו כשישראל ‪",‬יהוידע בן"ה מפרש‬
‫‪.‬פה שבעל תורה עליהם שיקבלו ההר את עליהם כפה 'וה ‪.‬המקראות מפשט שנשמע כפי רק נעשה כלומר‬
‫כל על ודרשות הלכות של תילים תילי תולה פה שבעל התורה ‪).‬ג ‪,‬נח פרשת ‪,‬תנחומא מדרש( "ים מני ורחבה מידה מארץ הארוכ" )ט ‪,‬יא איוב( נאמר פה שבעל התורה על ?כגיגית עשהו מדוע‬
‫בקרבה לההמכי קיבול כבית היא שבתורה אות כל כן ‪,‬יין טיפות אלפי בקרבה המכילה קיבול בית יש שלגיגית כמו ‪".‬גיגית"ל שבתורה אות כל הופכת פה שבעל שתורה נמצא ‪.‬שבמקרא אות‬
‫בן"ה ד"עכ ‪.‬לגיגית אות כל ההופכת פה שבעל תורה של זו בחינה על לרמוז ‪,‬כגיגית עשהו ‪,‬פה שבעל התורה את עליהם שיקבלו ההר את עליהם כפה ה"כשהקב ‪,‬ולכן ‪.‬ודרשות הלכות אלפי‬
‫‪".‬יהוידע‬
‫בגימטריא )הכולל עם( "סיני" וכן ‪".‬סיני הר על שכינתו והשרה וגבעות הרים כל הניח ה"הקב" )‪.‬ה סוטה( ל"חז אמרו שכן ‪,‬הענוה מידת את מסמל הוא כי סיני הר על התורה את נתן ה"הקב‬
‫ה"הקב אם ‪,‬להקשות יש לכאורה אבל ‪.‬שפלה שדעתו במי אלא מתקיימין אין תורה דברי אף ‪,‬נמוך למקום והולכין גבוה מקום מניחין מים מה ‪,‬למים התורה את המשילו )‪.‬ז תענית( ל"וחז ‪".‬ענוה"‬
‫?גבהות המסמל ‪,‬הר על התורה את נתן מדוע ‪,‬הענוה במידת לאחוז צריכים לתורה לזכות שכדי אותנו ללמד רצה‬
‫‪.‬צמיתהע הענוה ממידת מפחיתה אינה ‪,‬עצמו של ומעלתו חשיבותו ידיעת ‪.‬המדריגות לתחתית אדם להפיל עלולה – "פסולה ענוה" – כהוגן שלא הענוה במידת השתמשות ‪':‬ה בעבודת גדול יסוד‬
‫"פסולה ענוה" ‪.‬ומעלות חשיבות לו שאין חושב כשאדם היא "פסולה ענוה" ‪,‬זאת לעומת ‪.‬ידו ועוצם לכוחו ולא ‪,‬ה"להקב אלא אותם מייחס ואינו ‪,‬וחשיבותו מעלותיו את מכיר האמיתי העניו‬
‫וחשיבותם וגדולתם ‪,‬אבותיו ומעלת מעלתו ויכיר ‪,‬עצמו ערך העובד האיש שידע הוא שוןהרא הפתח ‪":‬עבודה שערי" ספרו את יונה רבינו ‪.‬כולה התורה כל על לעבור האדם את להוביל עלולה‬
‫מעלות כמה בי שיש היום כמוני וחשוב גדול אדם" ‪,‬ויאמר לנפשו וישיב ‪,‬מאבותיו ויבוש מעצמו יבוש ‪,‬הגון שאינו דבר לעשות תאווה יתאווה כאשר כי ‪,‬מזה לו ויצא ‪...‬יתברך הבורא אצל וחיבתם‬
‫ללכת בעיניו יהיה נקל ‪,‬אבותיו ומעלת מעלתו את יכיר לא ו"ח ואם ‪".‬הימים כל ולאבותי לאלקים וחטאתי הזאת הגדולה הרעה אעשה איך ‪,‬קדם מלכי בן גדולים בן ושאני ‪,‬ונשאות ותרמ טובות‬
‫‪.‬ש"ע ‪,‬בחיקו תאוותו ולמלאות ‪,‬הפריצים בדרכיו‬
‫– ושפל נמוך הר ‪,‬ואמיתית טהורה ענוה של סמל ‪",‬סיני הר" בחינת וזה ‪.‬ועוצמתנו חשיבותינו את להכיר עלינו זאת בכל ‪,‬הענוה ידתבמ לאחוז שצריכים אף ‪.‬הר על ניתנה התורה מדוע מובן בזה‬
‫‪'.‬ה כלפי השפלה זאת ובכל ‪,‬במעלותנו הכרה‬
‫תורה לגבי ‪.‬בתורה אחת אות בעצם הוא ישראל איש כל ‪,‬כלומר ‪".‬התורל ותיותא בואר שיםש שי" תיבות ראשי הוא "ישראל"ש ידוע ?פה שבעל התורה את עליהם קיבלו לא ישראל מדוע‬
‫אין עומק יש – מישראל אחד לכל דהיינו – אות שלכל האומרת ‪,‬פה שבעל תורה לגבי אבל ‪.‬שבתורה אות הוא מאיתם אחד שכל ישראל האמינו ‪,‬כפשוטם היא האותיות שמשמעות ‪,‬שבכתב‬
‫את והפכו פה שבעל התורה את קיבלו לא ‪,‬זו "פסולה ענוה" ומחמת ‪.‬עצומה כה וגדלות חשיבות בקרבם שיש לקלוט יכלו לא כי ‪,‬האמינו אל לזה ‪",‬ים מני ורחבה מידה מארץ ארוכה" ‪,‬סופי‬
‫‪,‬כגיגית ההר את עליהם כפה ה"הקב ולכן ‪.‬כגיגית "חלול" "הר"ה את עשו ‪.‬וגדלותם מחשיבותם עצמם את וריקנו ‪",‬שפל הר" להיות לאדם האומרת ‪,‬הענוה מידת את לקחו ‪".‬גיגית"ל "סיני הר"‬
‫!דקדושה ענוה מרוב התורה את לקבל שנזכה רצון יהי ‪.‬פה שבעל התורה את קיבלו שלא בזה גרמו שהם מה זה כי‬
‫החכם מאמר‬
‫‪,‬יהודים אותם אצל אינה התורה – )יב ‪,‬ל דברים( "היא בשמים לא"‬
‫‪.‬השמים שמי עד שהגיעו החושבים‬
‫מקוצק ר"האדמו‬
‫ !לטובה לבו משאלות כל 'ה ימלא ‪.‬שבוע כל זה לעלון הגהתו על סימון בן חיים של האדיבה עזרתו את ומוקיר ךמערי ‪-‬‬‫‪-----------------------------------------------------------------------------------------------------------------------------‬‬
Проведение бремени
Parshas Nasso: Carrying the Burden
Rabbi Yisroel Yitzchok Silberberg
Mara D’atra. Young Israel of Mapleton Park, Brooklyn NY
В этой недели недельной главе Торы использует необычную фразу " Nasso ", чтобы описать акт подсчета . Почему Тора отклоняться от
обычно используемого слова " Шах " , чтобы обратиться к глаголу подсчета ?
Буквально слово " Nasso " имеет и другое значение в нашем святом языке . Слово относится к транспортировке. Мы можем предположить,
что Тора специально зарылась срок проведения для обозначения считая до намекают на то, что семьи колена Леви были не только
пересчитать , но их работа представлена балансовая скинии и сосуды.
Тем не менее, почему Тора объединить концепцию подсчета и проведения в том же слове Nasso ? Краткий чтение стихов будет означать, что
Моше выполняется два отдельных действия в отношении Levities . Он насчитал их и он описал свои должностные инструкции , несущий
Молитвенный дом. Поэтому, кажется , что действие считая левитов и их работу переноски не связаны.
Шесть глава Pirkai Авось учит нас, что есть сорок восемь качеств, необходимых для приобретения истинное понимание Торы. Одним из
важнейших качеств является разделить бремя другого человека. Какова связь между тем, сострадательными к другим, и освоение Тору ?
Изучение Торы является интеллектуальный поиск , в то время как акт заботы более эмоциональный качество!
Возможно, Мишна наставляет нас, что для того, чтобы быть сосудом для получения святые и интеллектуальные слова Всевышнего , мы
должны быть эмоционально настроены на других. Сколько раз мы читали или слышали о трагедии , которые происходят наши расширенные
братьев и сестер , но сколько раз мы действительно почувствовать их боль . Разве мы усвоить несчастье других людей , как наше несчастье
? Или мы просто на мгновение сочувствовать своим положением перед поспешно возвращаются наши мысли и силы на наших затруднений .
Если мы действительно разделяем и нести бремя другого мы бы почувствовать их боль , как будто это было наше.
Какая польза неся бремя уже к партии нанесли ? Помимо физической помощи можно дать другому, когда мы эмоционально долю в других
несчастью мы поднимаем некоторые из эмоциональной трудности , и это приводит к духовной помощи, таких как молиться за больно партии.
Моше был избранным лидером , так как он почувствовал боль своих братьев на физическом и эмоциональном уровне , которые приводят к
проведению духовное бремя еврейского народа , а также.
В сообществе Шаарей Хесед , раввин Кауфман пригласил весь район для Кидуш отпраздновать кульминацию Торы , узнав, что он выполнил .
Люди были немного удивлены для такого большого праздника , так как раввин Кауфман не был способен изучать достаточно Тору сделать
siyum . Тем не менее, вся община приняла участие в радостный праздник .
Как традиционно делается во время siyum , раввин Кауфман читать последнюю строку из книги он закончил учебу. Он взял Талмуд от
Maseches Моэд Катан и он читал с хорошей степенью сложности, последние слова трактате . Затем он читал Кадиш , как он был преодолен с
большим волнением . Все участники пожелал раввин КауфманМазель Тов, и все ждали , чтобы услышать причину эмоциональной siyum .
Как будто он мог читать мысли гостей , раввин Кауфман снова встал и сказал сходу с много эмоций следующую историю :
Несколько лет назад я был, я Освенцим , были это было очень часто можно увидеть людей, гуляющих говорить с собой. Большая часть них
сошли с ума , как они стали свидетелями убийства своей семьи и друзей . Я потерял свою жену и детей, и я тоже был на границе безумия .
Мой сосед по комнате также постоянно бормоча слова к себе, но он не кажется мне тот, который сошел с ума . Я никогда не имел много
бесед с ним , хотя мы бы поделиться тонкостями , как мы приветствовали друг друга . Однажды ночью, когда он бормотал слова , как обычно
, он вдруг начал плакать бесконтрольно. Я подошел к нему и спросил , был ли он в порядке , и он сказал следующее:
" Я потерял все, что в лагерях , мою жену и детей и свое достоинство . Тем не менее, есть одна вещь, немцы не могли взять от меня, любовь
к изучению Торы . Мне повезло знать всю Талмуд наизусть. Я читать Талмуд под нос каждый день , и я закончил весь Талмуд много раз во
время войны. Тем не менее, я сейчас в середине трактате Моэд Катан на странице девять . Я теперь мой конец близок , хотя как я могу
пойти на небеса с только завершил половине трактате ? Я умоляю вас , что если вы выжить в этой войне , пожалуйста, завершить трактате
Моэд Катан за меня, пожалуйста сделайте это для меня ! "
Я пытался убедить его, что он в порядке объявление , что он тоже будет выжить в этой войне , но он настоял , что его время было коротким .
Я обещал ему, что я бы все возможное, чтобы закончить трактат для него . Он настаивал на том , что попытка не достаточно , и он взял с
меня обещание , что я хотел бы закончить за него. Затем он заверил меня, что он, вместе сАль- могучий слушал в течение siyum .
Он закрыл глаза , читали Шма и вернулся душу своего создателя .
Затем раввин Кауфман обратился к толпе и сказал, что никогда не изучал Талмуд , как он едва мог читать слова арамейском . Но я сдержал
свое обещание и сегодня я сделал такой щедрый праздник в честь моего друга на небесах.
Возможно, Тора использует мир " Nasso ", который имеет двойное значение подсчета и балансовую , чтобы научить нас , что для того, чтобы
еврею быть " насчитал " среди благочестивых людей нашего народа он должен сначала " перенос " и разделить бремя тех, кому повезло
меньше. Желаю всем нам иметь привилегию носить и разделить бремя других, и не нужно быть выполнена .
Хорошие Шаббат !

Download Report