Torah Page

this page needs some serious editing. it's just a backup till i get home from israel :)

In honor of my renting an apartment, hopefully

On hand washing

more hands

Korach and Revelation

What is power? a story

What is good to the righteous?

Na'aseh v'nishma-a parable

THE ORIGINAL PLAN - FROM SINAI TO K'NA'AN

I hope i find a nice apartment
-------------------------------------------------------------------------- - Business-Halacha - Hilchos Choshen Mishpat - -------------------------------------------------------------------------- - Volume II : Number 15 - Week Of Parshas Korach 5758 - -------------------------------------------------------------------------- - Halachic Obligations Of A Landlord - -------------------------------------------------------------------------- Question: --------- What items in a home is a landlord Halachically obligated to fix, if they have broken during the rental period? -------------------------------------------------------------------------- Answer: ------- A. Before someone rents a home to his friend, he is obligated to fix up any items that are usually fixed by skilled workmen. These include any doors, windows, kitchen cabinets, water pipes, and electrical outlets that are not working properly. He is also obligated to fix anything else that is customarily in working order when moving into a rental property. If the railings on the porch or roof that is used as living space are not as high as required by Halacha (Ma'akah), the landlord is obligated to bear the expense of raising them to the required height. However, Mezuzos must be put up by the tenant at his own expense. B. The obligation of a landlord to fix the above mentioned items exists even if the tenant was aware of these problems before agreeing to rent and did not comment on them. However, if the landlord explicitly stipulated that he is renting the property on the condition that he does not have to fix these items, he has no obligation to do so. C. If the property was in perfect condition before the tenant moved in, and the problems occurred during the rental period, the liability of the landlord is dependant on the cause: 1. If the problem was caused by an outside factor, e.g. vandals threw a rock that broke a window on the rental property, or a blockage was accidentally caused in the pipes by a child flushing a washcloth, the landlord does not have to fix this. However, neither does the tenant, and if he wishes he may return the property to the owner in this condition. 2. If the breakage was caused by normal use, e.g. pipes started leaking, or the water boiler broke, and it is likely that these things could happen after the amount of time that they have been in operation, the landlord would be obligated to fix them. 3. If the items should not have broken during normal usage, and it just "happened" to break for some unknown reason, or if it is determined that the tenant improperly operated any of the items in the home, and this may have been a contributing factor to the breakage, the landlord would have no obligation to fix them. -------------------------------------------------------------------------- Sources: -------- The Mishna and Gemara in Bava Metzia (101b) state that a landlord is obligated to fix up any items usually fixed by skilled craftsmen on rental property before a tenant occupies it. This is true even if the tenant is handy and could fix these thing up by himself. This is stated as the Halacha in the Shulchan Oruch (Choshen Mishpat 314). The Rema there (1) adds that even if the tenant was aware of these problems before agreeing to rent and did not complain about them, this is not to be considered as if he is forgoing his right to have these items fixed. Rather, he assumed that the landlord would certainly take care of these things, and there was no need to point them out. However, if the landlord explicitly stated that he has no intention of fixing these things and the tenant agreed to rent it anyway, he can not come back and try to obligate the landlord to fix them. Although the Gemara and Shulchan Oruch there indicate that the tenant is responsible for Mezuza and Ma'akah, since they are Mitzvos that are incumbent on the person living there, not necessarily the property owner, the Rema there (2) states that we must go after whatever is customary in present day society. Today it is customary for building contractors and landlords to provide railings of the proper height, and to install light fixtures and electrical sockets in every room, even if not stated explicitly in the contract. However, it is not customary to provide the Mezuzas, so this remains the tenant's obligation, as stated there in the Gemara.
wash those hands. (poorly edited, sorry)
A discussion of Halachic topics related to the Parsha of the week. For final rulings, consult your Rav. When you will eat of the bread of the Land... (15:19) WASHING BEFORE A MEAL: PROBLEMATIC SITUATIONS QUESTION: Visitors to amusement parks, etc., are often stamped on the back of their hand so that they can freely exit and re-enter the park. May one wash his hands for a meal while the stamp is visible, or does the stamp constitute a chatzitzah (an halachical obstruction) that invalidates the netilas yadayim? ANSWER: Yes, one may wash his hands. There are two reasons why this may be permitted: Shulchan Aruch(1) rules that dried ink is considered a chatzitzah. He is referring, however, only to dried ink which can actually be felt when touched, such as ink from an inkwell. If there is only an inky smudge but the ink has no substance and cannot be felt, it is not considered a chatzitzah(2). An additional argument for leniency in this case is that the basic halachah follows the opinion of the poskim who rule that one is required to wash his hands only until the knuckles. Although under normal circumstances one should be stringent and wash his hands until the wrist(3), in this situation [when the stamp is needed for re-entry and there is no other choice] we may rely on the basic view that washing the hands until the knuckles is sufficient. Accordingly, even if the stamp on the back of the hand would constitute a chatzitzah, the washing itself is still valid. QUESTION: Is a woman's nail polish considered a chatzitzah? ANSWER: Generally, no. Since women paint their fingernails for the sake of beauty, the polish is considered as if it is part of their body and is not considered a chatzitzah(4). If, however, the nail polish has become chipped and the woman would be embarrassed to be seen in public in that state, it is possible that the nail polish would no longer be considered as part of her body(5). She should, therefore, remove the chipped polish before washing her hands. QUESTION: Are men or women required to remove their rings before washing their hands for a meal? ANSWER: Generally, yes. A ring is considered a chatzitzah since the water cannot easily reach all parts of the finger while it is worn. Even though a loose-fitting ring does allow the water to reach the entire finger, the poskim maintain that it is difficult to assess what exactly is considered loose and what is considered tight. L'chatchilah, therefore, all rings should be removed before washing(6). B'dieved, though, one who forgot to remove his ring and has already washed, need not wash his hands over, as long as the ring fits loosely around the finger(7). [When in doubt if the ring is loose or not, the washing should be repeated but the blessing should not.] The rule that an object such as a ring is considered a chatzitzah applies only to men or women who sometimes, even on rare occasions, remove their ring from their finger. The occasional removal signifies that the person is sometimes particular about having the ring on his finger, rendering it a chatzitzah. It follows, therefore, that men or women who never take their ring off, even when kneading dough or performing manual labor, may wash their hands for a meal while wearing a ring(8). QUESTION: Is a band-aid protecting an open wound [from bleeding, infection or pain] considered a chatzitzah? ANSWER: No. Indeed, the area which the band-aid is protecting does not need not to be washed at all. Care should be taken, however, that at least 3.3 fl. oz. of water is poured over the rest of the hand(9). It frequently happens, however, that the wound which was originally protected by the band-aid has healed and the band-aid no longer serves as protection. In such a case, the band aid must be removed before the washing. If it was not, the washing may be invalid(10). QUESTION: Is it permitted to wash for a meal in the bathroom? ANSWER: L'chatchilah this should not be done, even if the hands will be dried outside the bathroom(11). It is proper, therefore, to fill a cup with water and wash one's hands outside the bathroom. Under extenuating circumstances, however, there are several poskim who are lenient and allow washing in a modern day bathroom, since they are in several ways different from the olden-day bathroom which the Shulchan Aruch was referring to(12). In addition, several poskim are lenient concerning a bathroom which is also used for personal grooming, e.g., tooth brushing or hair combing (a full bathroom). In their opinion, such a bathroom may be used for washing hands as well(13). QUESTION: What is the proper procedure to follow when using the bathroom immediately before washing for a meal? ANSWER: This presents an halachic problem since it would be improper to wash the hands twice in a row, nor is it proper to delay the recital of asher yatzar until the meal has begun. After debating the various possibilities, the poskim recommend one of the following two methods(14): Wash your hands with water but without using a vessel(15), dry your hands and recite asher yatzar, and then rewash your hands with a vessel as usual and recite al netilas yadayim and ha-motzi(16); Wash your hands with a vessel as usual, recite al netilas yadayim, dry the hands, recite asher yatzar and then recite ha-motzi(17). FOOTNOTES: 1 O.C. 161:2.  2 Mishnah Berurah 161:14. See also Machatzis ha-Shekel 8. There is a minority view that holds [concerning tevilah] that a mere appearance may also be considered a chatzitzah (see Sidrei Taharah Y.D. 198:17). See following paragraph as to why the stamp will not be a chatzitzah even according to that view. 3 Mishnah Berurah 161:21 and Beiur Halachah. 4 Mishnah Berurah 161:12. 5 Halichos Bas Yisrael 3:2 and other contemporary poskim. See possible source in Igros Moshe Y.D. 3:62 [concerning artificial eyelashes]. 6 Rama O.C. 161:3. 7 Mishnah Berurah 161:18. This is valid, however, only if he poured at least 3.3. fl. oz. of water over his hand. 8 Mishnah Berurah 161:19; Aruch ha-Shulchan 161:6. [A woman who removes her ring only when immersing in a mikveh, may still wash for a meal while wearing a ring.] 9 O.C. 162:10. 10 Mishnah Berurah 161:4. If the band-aid is on the back of the hand past the knuckles, the washing is valid b'dieved. 11 Chazon Ish O.C. 24:26; Igros Moshe E.H. 1:114. 12 Eretz Tzvi 110-111; Zekan Aharon 1:1; Harav Y.Y. Henkin (Eidus l'Yisrael); Minchas Yitzchak 1:60. 13 Eretz Tzvi 110:111; Chelkas Yaakov 1:205; 2:174; Minchas Yitzchak 1:60; Harav E.M. Shach (Hashkafaseinu, vol. 4, pg. 5). 14 There are also some other suggestions, see Kaf ha-Chayim 165:1 and Ketzos ha-Shulchan 33:14. 15 As explained in Minchas Yitzchak 5:96 that it is not required to use a vessel when washing one's hands upon leaving the bathroom. Those who are particular to wash their hands from a vessel upon leaving the bathroom, should not use this method. 16 Kitzur Shulchan Aruch 40:15; Mishnah Berurah 165:2. If not enough water is available for two washings, all agree that the second method is followed. 17 Aruch ha-Shulchan 165:2 and Chazon Ish O.C. 24:30, who testify that our custom is to follow this method. If the hands are very dirty, this method cannot be used, since the dirt may be considered a chatzitzah.
Here's some more hand-related stuff
------------------------------------------------------------------------- This week's class is based on a column by Rabbi Tzvi Shpitz, who is an Av Bet Din and Rosh Kollel in the Ramot neighborhood of Jerusalem. His column originally appears in Hebrew in Toda'ah, a weekly publication in Jerusalem. It has been translated and reprinted here with his permission and approval. ------------------------------------------------------------------------- WEEKLY-HALACHA FOR 5758 ****************************** SELECTED HALACHOS RELATING TO PARSHAS KORACH By Rabbi Doniel Neustadt A discussion of Halachic topics related to the Parsha of the week. For final rulings, consult your Rav. WASHING HANDS FOR BREAD(PART 2) QUESTION: Is it important to make sure that one's hands are completely dry before washing? Is it important to make sure that the handle of the vessel is completely dry? ANSWER: According to the Mishnah Berurah, neither of these is a concern. It is permitted to wash one's hands even though they were just wet(1), and it does not matter if the handle of the vessel is wet or not(2). The Chazon Ish(3), however, disagrees on both counts and requires that the hands be totally dry before the washing takes place. In his opinion, even b'dieved the washing may not be valid if the hands were not completely dry before being washed.it has become customary for G-d fearing people to carefully dry their hands completely before washing for a meal(4). QUESTION: Is it permitted to wash hands for a meal directly from the sink [without using a vessel] by turning the faucet on and off directly over each hand? ANSWER: No. There are two basic requirements for how the water must reach the hands: a) from a utensil, a keli; b) manually, koach gavra (lit., "by human force"). Although turning the faucet on and off satisfies the requirement of koach gavra, since a "human force" allows the water to be poured over the hand by turning the faucet on, it still does not satisfy the requirement that the water must come from a keli. Since the water comes from the pipe directly on to the hands, it is not considered as if one washed from a keli, for a pipe is not a keli(5). In a case where the water for netilas yadayim is coming from a keli such as an urn, and a vessel with which to wash the hands is not available, then it is permitted to place the hand directly underneath the spigot, press the spigot and allow the first flow of water to fall directly on the hand. The procedure is then repeated for the second hand(6). QUESTION: What should one do if he is traveling on the highway and has no water with which to wash his hands? ANSWER: He can use any other beverage, such as soda or fruit juice, except wine. No blessing, however, is recited(7). If no other beverage is available, he must travel 72 minutes ahead [or back up for 18 minutes] to look for water(8). If still no water can be found, one may wear gloves or wrap his hands in a plastic bag, etc. If he cannot find something which will keep his hands covered, he may eat the bread with a fork, being very careful not to allow his hands to touch the bread. QUESTION: Is it permitted to dry the hands with an electric dryer? ANSWER: Yes. Although the hands must be dried before the bread is eaten(10), our main concern is that the hands will be dried, not the manner which is used to dry them. It is also permitted, therefore, to let the hands drip dry(11). QUESTION: Can the obligation of netilas yadayim be discharged by dipping the hands in water? ANSWER: Dipping the hands in water is valid only if the hands are dipped In a wellspring, hot or cold. There must be enough water in the spring to cover both hands at one time(12); A running river or a natural lake. If the water is discolored because of smoke, pollution or debris, it is invalid. If it is discolored because of sand or other natural particles, it is valid(13). A sea. Even if the water is too salty for a dog to drink from, it is still valid(14). The water, however, may not be discolored, as stated above. A man-made lake or swimming pool(15) with a volume of 40 se'ah of water [approximately 180-190(16) U.S. gallons]. The water must be piped into the lake through pipes which are built on or under the ground. If the lake or pool is filled in some other way, it is invalid(17). A kosher mikveh. The hands could be dipped one at a time or both together(18). They need to be dipped in one time only. Drying the hands is not required, unless the residual wetness will make the food unappetizing(19). The regular blessing of Al netilas yadayim is then recited(20). FOOTNOTES: 1 Beiur Halachah 162:2. 2 Sha'ar ha-Tziyun 162:41. 3 O.C. 24:20. [Shulchan Aruch Harav agrees with this view in his Siddur but not in his Shulchan Aruch.] 4 Ketzos ha-Shulchan 33:13. 5 Teshuvos Zekan Aharon 1 (quoted in She'arim Metzuyanim b'Halachah 40:5) and Minchas Yitzchak 4:21 based on Magen Avraham 159:4 and Mishnah Berurah 47. See also Taharas Mayim, pg. 319-320. See, however, Yaskil Avdi 5:26 and Tzitz Eliezer8:7 who rule that under extenuating circumstances, we may consider the pipe a keli and it would be permitted to wash from it. 6 Mishnah Berurah 159:64; 162:30. 7 Mishnah Berurah 160: 64 and Sha'ar ha-Tziyun 69. 8 Beiur Halachah 163:1. 9 Mishnah Berurah 163:7. 10 O.C. 158:12. 11 Chazon Ish O.C. 25:10. See She'arim Metzuyanim b'Halachah 40:5. 12 O.C. 159:14. 13 Mishnah Berurah 160:3. 14 Mishnah Berurah 160:38, 40. Salty water, however, may not be used when washing hands with a vessel. 15 The filter must be turned off. 16 See Siddur Minchas Yerushalayim and Taharas Mayim, pg. 22. 17 O.C. 159:16 and Beiur Halachah. 18 Mishnah Berurah 159:80. 19 Ibid. 158:46. 20 Ibid. 159:97 and Chazon Ish O.C. 23:13.
Korach and Revelation
PARASHAT KORACH K'TORET AND 'ANAN A STUDY IN LEADERSHIP AND DIVERSITY by Yitzchak Etshalom I ---------- ---------- IV REVELATION: THE COEXISTENCE OF MULTIPLE TRUTHS In the Pesikta Rabbati (21:4), we read: R. Yanai said: The Torah which God gave to Mosheh included forty-nine arguments in favor of purity and forty-nine arguments in favor of impurity [on any given question]...[Mosheh] asked: "How should we rule?" - to which God answered: "If those who argue in favor of impurity are the majority, it is impure; if those who argue in favor of purity are the majority, it is pure." The Rabbis did not view the resolution of Halakhic disputes as determinations of "right" vs. "wrong"; rather, they understood that the Torah included both possibilities and that arguments could be marshalled to support either side. In the final analysis, the earthly court would decide which arguments held the greatest sway. [The reader is directed to Dr. Eliezer Berkovitz's "Not In Heaven" and to Dr. Moshe Koppel's "Meta-Halakha" for in-depth analyses of this area of Halakhic development]. In other words, when Mosheh experienced the Divine Revelation in the 'Anan, he was experiencing a co-existence of theoretically intolerant opposites: Responses of "Valid" and "Invalid" to the same Halakhic questions. This is the Divine Reality that no other prophet could face head-on (see Bamidbar 12). Revelavation, which included mutually contradictory and divergent versions of the Truth, was accompanied by this 'Anan - the thick cloud. This cloud was replicated in the Mishkan via the K'toret. This K'toret, although offered up daily, finds its most critical application on Yom haKippurim, as part of the purification of the Mishkan. Purification, as Rabbi Soloveitchik zt"l points out throughout "'Al haTeshuvah", is an inherent contradiction which only the Divine can sustain - taking that which is human, frail and fallible and cleansing it as if the stain of sin and the blemish of impurity had never polluted that which is holy. The K'toret, just like the original 'Anan, allowed for that Divine mystery of coexistent contradiction. The K'toret even included, by definition, a pungent element which, like all other 10 spices, was indispensable to its validity: R. Hana b. Bizna said in the name of R. Shim'on Hasida: Any fast which does not include *Posh'ei Yisra'el* (the sinners among Israel) is not considered a fast; the galbanum (*Helb'nah*) which is pungent was included among the spices for the K'toret" (K'reitot 6b) This is where Korach erred - and why the K'toret was the perfect demonstration of Korach's wrong-headed philosophy.
what is power? a story
In the Mishna (Avos 2:17) Rabi Yosi teaches: the property of your friend should be as dear to you as your own. Besides the obvious message, there are those who learn an additional point. His property should be as dear to you as your own but not more dear! So often, when someone else has it, it seems so great. I must have the same thing. Once we do have it, it seems to lose its luster. His property should be as dear as our own and our own as dear as his. We must appreciate what we have and where we are. The story is told of a stonecutter who would hew stones from the mountain. "Ping, ping", was the sound of his pick against the hard stone. "Why must I break my back to feed myself and my family?", he would bemoan his fate. "Others have such an easy life and for me it's so hard." One day, as he was perched on the mountain, hammering his pick into its crevices, he heard a loud commotion coming from down below. The king and his entourage were passing by and a throng of people had gathered to see their king. The king looked so splendid in his royal robes, sitting in the royal coach drawn by elegant white horses.  "I wish I was the king", mused the stonecutter, and ~~POOF~~ he suddenly found himself sitting in the royal coach with crowds of admirers straining to get a look at him. "Ah, this is the life, I'm the king, the most powerful in all of the world!", he thought. After a while he started to feel very uncomfortable. The sun was beating down on him and his royal polyester outfit. Being king was starting to lose its luster. He realized that the king was not as powerful as he had thought. Even the king was powerless before the sun. "I want to be the most powerful, I want to be the sun", he thought, and ~~POOF~~ he was radiating light and warmth to the entire world. "Ah, this is the life, I'm the sun, the most powerful in all of the world." He sat there majestically, directed his rays here and there at will. Suddenly, a group of clouds moved beneath him, obstructing his light. He focused his energy as hard as he could, but he couldn't pierce the clouds. He realized that the sun was not as powerful as he had thought. Even the sun was powerless before the clouds.  "I want to be the most powerful, I want to be the clouds", he thought, and ~~POOF~~ he was dumping rain wherever he wished, haughtily blocking the sun's rays. "Ah, this is the life, I'm the clouds, the most powerful in all of the world." He floated about enjoying the view when suddenly, he found himself being blown by a strong gust of wind. He quickly realized that he was no longer in control and was at the mercy of the wind. The clouds were not as powerful as he had thought. Even the clouds were powerless before the winds. "I want to be the most powerful, I want to be the wind", he thought, and ~~POOF~~ he was churning waves in the ocean and blowing off hats in the city. "Ah, this is the life, I'm the wind, the most powerful in all of the world." He flew and blew at will -- nothing stood in his way -- and felt his awesome power. Suddenly, he came across a mountain. Try as he might, he had to go around the mountain -- it could not be moved. The wind was not as powerful as he had thought. Even the wind was powerless before the mountain. "I want to be the most powerful, I want to be the mountain", he thought, and ~~POOF~~ he stood majestically with his peak transcending the clouds. "Ah, this is the life, I'm the mountain, the most powerful in all of the world." As he sat there in his splendor, he suddenly felt a sharp pain in his shoulder. "Ping, ping", was the sound of the stonecutter's pick against his stone. The pain was unbearable. The mountain was not as powerful as he had thought. It stood powerless before the stonecutter. "I want to be the most powerful, I want to be a stonecutter", he thought, and ~~POOF~~ he was perched on the mountain, hammering his pick into its crevices... Good Shabbos, Yisroel Ciner -
Project Genesis LifeLine - "It is a tree of life to all who cling to it." D'var Torah and News from Project Genesis - learn@torah.org - www.torah.org Volume V, Number 35 - Chukas - Numbers 19:01 - 22:01
"And G-d said to Moshe and Aharon, 'because you did not believe in me, to sanctify me in the eyes of the Children of Israel, for this reason you shall not bring this congregation to the Land which I have given to them... Aharon will be gathered unto his people, because you defied My word at MeiMerivah.'" [20:12, 24] These words should strike us as not merely puzzling, but bizarre - it's preposterous! Moshe, who ascended Har Sinai, spoke "face to face" (as it were) with HaShem Himself, did not _believe_ in Him? Aharon, who directed the Services in the Tabernacle, and caused the Divine Presence to descend upon the camp, did not believe in G-d? If someone were to read only this passage, he might think that HaShem was accusing Moshe and Aharon of atheism or idolatry. Yet, obviously, this is not so. In fact, the error of Moshe and Aharon was so subtle that we perhaps cannot understand it - the Torah never specifies precisely what they did wrong, and many of the commentators present various possibilities. Our Sages say that HaShem "is as precise as a hair's breadth" with those who are close to Him. Moshe and Aharon came so close to G-d that for them a "sin" was something so small as to be beyond our perception, no more comprehensible to our minds than microbes are visible to our eyes. On Rosh HaShanah, there is a tradition to go to a body of water and "castoff" one's sins, as it were, and ask that they be covered over like water covers and hides the fish who swim within it. Many Chassidim have a custom of to take bread crumbs along and throw them in, to give physical expression to this idea. There is a story which says that a particular Chassidic Rebbe threw crumbs into the water, at which point one of his Chassidim bounded into the lake and began to retrieve them. When questioned, the Chassid explained: "what to the Rebbe are sins, are Mitzvos where I'm concerned!" For years, I couldn't understand this story or its intended lesson. A transgression is a transgression! But then, I heard that the Chofetz Chaim, Rabbi Yisrael Mayer HaKohein Kagan (perhaps the greatest known Torah scholar of this century) once repented on Yom Kippur for having wasted eight minutes from Torah study during the previous year. Can we imagine wasting merely eight minutes in an entire year? I would be extremely happy to say that I had managed to waste no more than eight minutes on a given afternoon! Maybe, maybe I've spent a few hours without wasting eight minutes. Maybe. It's impossible to imagine being able to account for every moment of every day, save eight minutes (I would almost be relieved to be told that I had heard this story incorrectly). And this is what the Chassid was saying: for us, it would be a great Mitzvah! The sins of great people occur at such a level of precision, that _reaching_ that level, to be worthy of being judged at that level, would be a phenomenal achievement. The Torah itself, and the books of the Prophets as well, are replete with similar stories of "grave sins" committed by our forebears - even as we are told that these same individuals were extremely holy and pious, so close to G-d as to receive Divine Prophecy. Just like Moshe and Aharon at Mei Merivah, these stories are obviously not fictitious, but neither can they be read "at face value" without comprehension - any more than we can refer to a literal hand, arm, or face of G-d. Precisely because the Bible is dealing with individuals on an exalted spiritual level, if it were to tell us merely what they did, we would be unable to perceive anything wrong. For those people, their behavior was no less a transgression than if a more common individual had committed a great crime like murder, adultery or idolatry - and thus the Prophets use severe language, similar to HaShem's own words that Moshe and Aharon "did not believe" in Him. Just like the anthropomorphic references to HaShem, these passages use language which we can understand, so that we can learn from them. Every human being is just that - human - and no one is perfect. Even as we are humbled by recognition of the heights reached by prophets and great scholars, we should never lose hope, or imagine that those who came close to G-d were truly angels, without inner struggles or difficulties. This is the lesson the Torah brings home to us when attributing unimaginable 'sins' to our forebears. And yet it is also incumbent upon us to realize that we could be, ourselves, so close to HaShem that our 'sins' would be something we could not even recognize today.
an excerpt
A few years ago, I left an evening prayer service feeling a little less fulfilled than I thought I ought to be. Instead of being intensely focused on the G-d of Abraham, Isaac, and Jacob, my mind was swimming with the G-d of Rush, Howard, and Dan. In a moment of zealous fervor, I decided to do a little quick surgery on my car. There, underneath the radio that had beengiving me the world" moments ago were a few exposed wires waiting to be disconnected. I gathered courage, grabbed the handful of wires and pulled with all my might, successfully disconnecting me from temptation. Then I started the car, and the radio shouted, "and now for the news" but the lights on my dashboard were blacked out. I guess fools rush in where angels dare to tread. There are things that look obvious to us but perhaps our assumptions are wrong. Does that mean that we give up on reason? No! Many commandments have taamim- reasons, or literally-"a taste". But that's all that it is! If we delay the taking of critical medicine till we have complete and total knowledge of the prescription, then by the time we finish all the required chemistry courses the medicine would have become in the meantime unnecessary and the knowledge will be too late of an acquisition.
THE ORIGINAL PLAN - FROM SINAI TO K'NA'AN
Our question is predicated on an assumption which is borne out of the evolution of evets in our history - but was not necessarily the original Divine intent. According to the original Divine plan, as can be seen from our Parashah, the B'nei Yisra'el were to enter the Land directly through the Negev. Instead, as a result of the decree recounted in our Parashah, they were towander for forty years. Ultimately, they crossed into the Land through the Jordan river. This crossing is clearly symmetrical to the crossing of the Reed Sea - where the *'Anan* (Cloud) first showed up. In other words, by dint of our entering the Land via the Jordan, the "Desert Experience" was bookended by these two "crossings-on-dry-land", such that the *'Anan*, which guided us to the Sea and through the desert, no longer led us once we entered the Land. This was, however, not the original plan. The Torah tells us that: "the Ark of the covenant of YHVH traveled before them, three days' journey, to scout out *Menuchah* (a resting place); and the *'Anan* of YHVH was over them by day as they traveled from the camp." (Bamidbar 10:33-34). The Ark and 'Anan worked in tandem; the Ark being carried ahead of the camp, followed by the 'Anan - all to find "Menuchah". What is the meaning of "Menuchah"? As the Gemara in Zevahim (119a) explains, Menuchah refers either to Shiloh (the first place where the Mishkan was set up in a quasi-permanent fashion) or Yerushalayim. In other words, the 'Anan was not originally intended to lead us only into the Land; rather, it was to lead us while we encamped in the Land while fighting for conquest, which would certainly entail encamping at one place or another for longer than a few days. This explanation of the "downturn" in our fortunes demands clarification. VI Haaros Parshas Beha'aloscha 5758: Outline Vol. 2 # 32 19 Sivan 5758 -- JN 12 - 13, '98 1. Character The Alter of Kelm asked, since character attributes are so important, why aren't they discussed openly in the Torah? For example, the Torah doesn't forbid anger. The tailor must have various skills that we don't usually think about. He must hold the needle in the proper way. He has to grasp the material correctly, and stitch properly. Imagine someone coming to the tailor and saying, "I need a stitch in this material. Make sure you hold the needle like this -- grasp the material in such a manner, stitch in such and such a fashion." The tailor would certainly answer: "I am a tailor, not a shoe-maker! I know how to do these things! Just tell me what you want sewn, and I will do it!" The tailor is prepared to do his work -- he has the necessary requirements and training. In the same way, Hashem does not command us how we should behave. He has certain work He wants accomplished; we are expected to have undergone the training, and have fulfilled the basic requirements. These requirements are called Midos -- character attributes. They are assumed; it is necessary to have these qualities in order to do the work which we are commanded to perform. What is the work? "Be a Kingdom of Kohanim and a Holy Nation..." (Shmos [Exodus 19:6]) The Midos are all important. In the story of Yoseif [Joseph] and his brothers, when the brothers realize their guilt and shame, they don't mention the hideous sale of their brother. Rather, their remorse was over their cruelty -- the essence of their crime. (Daas Torah, Naso and Beha'aloscha) 2. Moments Before Reacting In the parsha, seventy men were taken out from the camp, and the spirit of prophecy came upon them. Two remained in the camp, and when they also prophetized, Yehoshua, Moshe's student, called to Moshe to silence them. "Are you jealous for my sake?" asked Moshe. "If only all the people would be prophets." There is no monopoly on religious leadership. (Rav S. R. Hirsch.) Still, Moshe's calm is remarkable when we realize what the men left in the camp said: "Moshe will die, Yehoshua will lead the people." Further, Miriam and Aharon unfairly chastised Moshe. After the Torah mentioned Moshe's humility, Hashem Himself defended Moshe. Moshe, however, said nothing. "If you want to test someone's conceit, see how he reacts when unfairly slandered." Anger is inimical to humility. (Daas Torah, Beha'aloscha) Stephen Covey writes that there is an interval between stimulus and reaction. Herein lies human choice. The stimulus may naturally upset you, but you may nonetheless choose your response during the interlude between the stimulus and the reaction. You can go with the tide, or you can control the urge. Victor Frankel, a Jew in a concentration camp, had suffered near complete loss of family and human dignity. Alone with his thoughts, he came to the realization that human freedom involved more than control of external environment. It is not externals, but the internal climate that falls under one's domain. The Nazis would do whatever they would, but he would maintain his own internal climate. He succeeded to such an extent, that even his Nazi captors were amazed. The weather, your health, your childhood are not responsible for your moods; you can create your own climate. (See Covey, The Seven Habits of Highly Successful People.) 3. The Wise Man and the King; Happiness There are many episodes of complaints and grumblings, beginning with this parsha. The Rabbis explained that the people were really not missing the servitude of Egypt, but were complaining about the commandments. Rav Yerucham Lebovitz asked, "Who is happier, the simple Jew with his religious obligations, or the nations of the world?" We are not discussing the next world, but simple pleasures in this life. "There is no doubt about this," he answered. "The Jews have the greatest joy." The Alter of Kelm told the story of a gentile philosopher who was extremely impoverished. The king took pity on him, and sent him a large endowment. The next day, he returned the money. In reply to the king's surprise, the philosopher replied: "I have always led a simple life, enjoying the study of wisdom, divorced from the pressures ofeveryday life. After His Majesty presented his gift, I found myself in a quandary. Should I invest the money? Perhaps I should purchase property or merchandise? Perhaps I should find a trustworthy person to safekeep the large sum? I found I could not sleep at night from anxiety. Please, your Majesty, take the money back..." Rav Lebovitz said that there are many such stories about the wise men of the world. But the Torah has a different attitude. "When the salve is on your wound (i.e. Torah study is active), eat what you desire, drink what you desire, bathe in cold or warm water, and you have nothing to be afraid of." (Tractate Kidushin, 30b.) "One who refuses to drink wine is called a sinner; one who sits in fast is called a sinner." (Tractate Nedarim, 10a.) Although the Torah tells us to sanctify ourselves through that which is permitted, this means simply that we should not act like animals. Who is like Yisrael, who enjoys the greatest happiness, not only stored for the world to come, but right here, in this world. Yes, we can enjoy the pleasures of life to the fullest extent. We are the happiest people. (Daas Torah, Beha'aloscha) There are 29 lines left (82%). Press for more, or 'i' to return.  Message 10/32 From Yaakov Bernstein Page 7 MESSAGE FROM THE HAFTORAH PARSHAS BEHA'ALOSCHA Zecharya 2:14 This week's haftorah gives us a profound insight into the spiritual potentiality of our present exile. The haftorah begins with the prophet Zecharya's vision of the pious Yehoshua being brought to a critical trial regarding his position as High Priest. Zecharya says, "And I was shown the High Priest Yehoshua standing before Hashem's prosecuting angel." (3:1) The cause of this prosecution is stated shortly thereafter in the following There are 131 lines left (19%). Press for more, or 'i' to return.  Message 13/32 From Rabbi Dovid Siegel Page 2 The cause of this prosecution is stated shortly thereafter in the following words, "And Yehoshua was clothed with soiled garments." (3:3) Our Chazal understand these garments to refer to the wives of some of Yehoshua's descendants. Although Yehoshua was a very pious individual some of his children were adversely affected by the immoral environment of Babylonia. They strayed from their rich heritage of priesthood and married women prohibited to them according to their priestly status. Because of their offense to the priesthood, Yehoshua's personal position of High Priest was under severe scrutiny. Suddenly, an angel of Hashem interceded on behalf of Yehoshua and responded with the following statement of defense. "Is Yehoshua not an ember rescued from the fire!?" (3:2) This defense proved favorable in the eyes of Hashem and in response to it, Yehoshua was immediately restored to his lofty position. The angel then said in the name of Hashem, "Remove the soiled garments from Yehoshua... Notice that I have removed his sin from him... Dress him with new garments." The prophet continued, "And they placed the pure priestly turban on his head." (3:4) Rashi (ad loc.) understands this exchange to mean that Yehoshua was granted an opportunity to rectify his children's behavior. He immediately acted upon this and successfully influenced them to divorce their wives and marry There are 111 lines left (31%). Press for more, or 'i' to return.  Message 13/32 From Rabbi Dovid Siegel Page 3 this and successfully influenced them to divorce their wives and marry appropriate ones. Once the stains were removed from Yehoshua's garments - his children's inappropriate spouses were divorced - Hashem dressed Yehoshua with the priestly garb and restored him to his lofty status of Kohain Gadol. What was this powerful defense that produced such immediate favorable results? With his sons disgracing the priesthood, what outstanding merit did Yehoshua possess to retain his lofty position? Radak draws our focus to the meaning of the words, "ember rescued from fire". He explains that Yehoshua had been previously thrown into a fiery furnace. He sacrificed his life for the sake of Hashem and was miraculously spared from the fire. Through this heroic act, Yehoshua displayed total submission to Hashem, offering his life for Hashem's glory. The angel argued that such individuals deserve to occupy a position of prominence amongst the Jewish people. This devotion and commitment must be inculcated in the blood stream of the Jewish people. Although Yehoshua's children veered from the straight path much hope remained for them. Their father's shining example could surely inspire them to return to the proper path. Even they could eventually become There are 91 lines left (44%). Press for more, or 'i' to return.  Message 13/32 From Rabbi Dovid Siegel Page 4 them to return to the proper path. Even they could eventually become devout servants of Hashem and attain lofty levels of priesthood. Through their father's guidance they could also develop a proper moral code and display their true potential. In fact, Yehoshua was informed that potentially his children could elevate themselves beyond the normal limits of human achievement. Hashem said, "I will establish them superior to these angels standing here." (3:7) Yes, Yehoshua's submissiveness could produce untold results and certainly lead his children to perfect spirituality. This same lesson is shared with us in this week's parsha through the appointment of the judges. The Torah tells us that major segments of the Jewish people showed serious leanings towards their human weaknesses and fallacies. They disgraced Hashem's daily present of manna bread and craved for substitute foods such as; melons, onions and garlic. They even complained about Hashem's strict standards of morality and sought freedom from His taxing and demanding life. Hashem responded with a severe punishment which ended the lives of many thousands of Jewish people. Simultaneously, however, Hashem responded to a plea from Moshe Rabbeinu and introduced a judicial body to lighten Moshe's heavy responsibility. During this process seventy hand-picked judges experienced an incredible There are 71 lines left (56%). Press for more, or 'i' to return.  Message 13/32 From Rabbi Dovid Siegel Page 5 During this process seventy hand-picked judges experienced an incredible transition. About this the Torah says, "And Hashem intensified the Heavenly Spirit which rested upon Moshe Rabbeinu and shared it with the seventy elders." (Bamidbar 11:25) As part of their inauguration they received prophecy and merited for a short time, to serve as a sanctuary for the Divine Presence. Rashi comments on this incident and reveals to us the secret identity of these elders. He quotes Chazal who explain, "These were the Jewish policemen in Egypt who were beaten mercilessly in place of their Jewish brethren." (Rashi to Bamidbar 11:16) These elders refused to impose unreasonable demands upon their brothers and opted to absorb torturous blows on their behalf. This previous heroic act of self negation served as a meaningful merit and lesson for the Jewish people. Their recent outburst revealed an interest in following the immoral path of indulgence and self pursuit. Hashem responded to this by elevating their own peers to a lofty position of leadership. These elders were not ensnared in self pursuit but were instead perfect role models of self negation. Their interest lay in selfless pursuits such as spiritual association with Hashem through which they merited to be sanctuaries for the presence of Hashem. With such personalities at the head of the Jewish people their direction There are 51 lines left (68%). Press for more, or 'i' to return.  Message 13/32 From Rabbi Dovid Siegel Page 6 With such personalities at the head of the Jewish people their direction could be effectively reversed. This self sacrifice could secure the Jewish survival and hopefully direct the Jewish people away from self pursuit and immorality. In our present times we are constantly exposed to similar earthly calls to immorality. During these difficult moments we are reminded of our predecessors who, like the High Priest Yehoshua, were embers rescued from a fiery furnace - European Jewry's destruction. Surely, their self sacrifice for Hashem and miraculous rescue serve as an everlasting merit for us. Their shining example of total devotion is our gauge and inspires us to rise above our physical pursuits. The result of this is the incredible return of so many of us who now yearn to become His spiritual sanctuary. May this yearning continue to develop and flourish and ultimately hasten the arrival of Mashiach whom we so desperately need.