Happiness Is An Avodah

I heard this idea presented in shul tonight.

We all want to be happy. Most people strive to achieve happiness, but stumble and struggle, and are even discouraged that they may ever be truly happy.

Image Source: http://www.deliveringhappiness.com/12-things-happy-people-do-differently/

Often enough, however, we tend to think that the source of our happiness comes from some external source. If only we had X, Y, or Z - then we'd really be happy. But, because we don't have those things right now, we aren't happy, and we believe that we can't be happy without them.

Rav Yaakov Weinberg Z'tl said that this is a harmful train of thought. By declaring that you can't be happy because you don't currently have X, Y, or Z - you are deciding for yourself not to be happy. Happiness shouldn't be dependent on something external to us. Rather, it is self-generated from within our own minds and souls.

Rav Weinberg elaborated on this theme, saying that this is one of the reasons why Sukkos, known as Zman Simchaseinu - the Time of our Happiness - follows Rosh Hashana and Yom Kippur, a rather somber and serious period of time. First, we recognize HaShem is our King, and then we plead for our lives from the Ultimate Judge - which doesn't leave a lot of room to focus on happiness.

However this process of going through the Yomim Nora'im is meant to help us recognize a thought pattern that we should ingrain into our daily lives. What brings us true happiness should be the realization that HaShem is indeed, our King, and we are His servants. By doing His requested acts of service, namely the Mitzvos, we will be productive and rewarded, and our internal happiness will stem from our spiritual connection and relationship with HaShem.

Happiness is part of our Avodah of HaShem. It takes hard work, like any Avodah, but we will be better off because of it.

~~~

While thinking about this idea, my mind started making other connections and expansions on the concept.

I know I myself have often focused on external things that I believed, once I attained them, would bring me happiness, but in reality, happiness needs to be self-generated. Whatever stage we are in life - single, dating, engaged, married, parents, grandparents - there is always bound to be something not quite perfect, something lacking in what we expected to have at this stage.

The most stereotypical example is someone engaged and soon-to-be married.

He or she often believes that as soon as they leave the chuppah for the yichud room, everything will be glorious, full of rainbows and sunshine. The truth of the matter is, marriage isn't a happily ever after - it's really hard and requires a lot of work. It can, and will be difficult at times - and couples will struggle with one issue or another.

Nevertheless, everyone still has some positive thing(s) in their life that they have been given as blessings from HaShem. Recognizing them, expressing gratitude for them, and enjoying them - will produce happiness.

If I recall correctly, Rabbi Dr. Akiva Tatz wrote in one of his books (I think The Thinking Jewish Teenager's Guide to Life) that happiness is never an end goal, a destination to be reached or a stage to achieve, rather it is the journey in life itself.

So no matter what troubles are thrown at you in this often crazy world we live in, there is still something we can all recognize and latch onto that will help us create that self-generated state of happiness.

Of all the things I've learned while married, I must say that this is one of the most important: having Simchas HaChaim. Without it, life can get quite dreary and dreadful.

So let us all strive to elevate our minds, bodies and souls with the simcha of the forthcoming chag of Sukkos, and by internalizing Rav Weinberg's ideas, let us choose to be happy, and hopefully we can carry that simcha with us throughout the rest of the year.

Teshuva: Make One Small Change

I heard this idea presented tonight before Ma'ariv.

The speaker (one of the members of the local kollel) mentioned that his brother-in-law had an idea for a business. Since everyone knows that the air of Israel makes a person wise (Bava Basra 158B), he wanted to sell bottles of Israeli air to tourists. Whenever they needed a burst of smartness, such as the night before a test, they'd open the bottle and breathe in the inspirational air.

Of course, this wouldn't really work as a practical financial venture, but it does work with regard to doing teshuva.

The Ba'alei Mussar write that an effective way to do teshuva is to make one small, consistent change to one's life. The speaker quoted his rebbe in Israel as commenting that the best time to take this small change upon oneself is to do it during Ne'ilah, when you really feel the power and awe of HaShem's kingship and the overall spiritual rush of the conclusion of Yom Kippur. By doing this, you are effectively capturing that moment of spiritual elevation and inspiration in your own small bottle.

Every time you perform this small change - every day - it's as though you will be sampling some of the power you captured from that moment of acceptance during Ne'ilah. Each day, you will, to a small degree, re-experience that feeling of spiritual fortitude and inspiration. By doing this small thing every day, you create a link that strings together all the days of the coming year that leads back to that awe-inspiring moment of Ne'ilah.

And that is how you can create an effective change that will have a lasting impact - from this Ne'ilah to the next.

The Yetzer Hara Wants You To Succeed!

I heard a fascinating idea tonight, presented in the name of Rabbi Berkowitz (I think from Ner Yisrael).

Why is it that we spend so much time during the month of Elul and in shul during Rosh Hashana focusing on the concept of HaShem being The King?

Part of this is because we tend to give some degree of authority to the Yetzer Hara in tempting us to do things that are against the will of HaShem. We recognize his power, and by doing so, we negate our own full personal acceptance of HaShem's Kingship.

What we don't realize is that the Yetzer Hara, being an agent of HaShem, truly wants us to succeed in serving HaShem - and not listening to wayward persuasions.

Any time we are presented with situation that challenges us, we often hear two distinct voices in our heads. For example, a man has decided to wake up early to go to shul and learn before minyan starts. When his alarm goes off, one voice encourages him to jump up and successfully carry out his plan, thus increasing his time for Torah study. However, another voice (the Yetzer Hara) says that he should hit the snooze button, especially since if he sleeps a bit more, he'll be more rested and can even have more concentration when he davens.

The challenge here is to overcome the seemingly beneficial advice the Yetzer Hara is giving us - and that's his true goal.

Just as a coach for a particular sport will challenge his players to overcome new difficulties and reach new heights in performance at every practice, so too the Yetzer Hara sets new and ever more difficult challenges before us as we grow.

On a surface level, the coach may look like he's just making life miserable for his players, but in reality we can understand that he is encouraging them to surpass the hurdles he has created, and by doing so, they will become better athletes.

So too with the Yetzer Hara. By confronting us, ESPECIALLY in our areas of weakness where we need the most reinforcement, the Yetzer Hara is doing his job to get us to recognize where we need improvement and to surmount the difficulties we encounter.

By focusing on this idea, we can put the Yetzer Hara in his place and no longer have our misplaced belief in him detract from our faith in HaShem's Kingship. Then we will truly be able to crown HaShem as our King without any reservations and with a fully heart.

Pinchas Was The Grandson Of Yisro?

This parsha-related dilemma has been bothering me for years. Rashi, citing Sotah 43A, writes in one of his first comments on last week's parsha that Pinchas was a grandson of Putiel, otherwise known as Yisro, the kohen Midian and father-in-law of Moshe Rabbeinu.

The Tribes scorned him: "Have you seen this one, whose mother's father [Jethro] fattened calves for idolatry!

As someone who is a stickler for stuff like continuity (lehavdil: woe be unto those who retcon older, established comics/books/movies/whatever for newer material), I have tried to figure out how this works out timeline-wise with Pinchas' age and yetzias Mitzraim.

We know that Pinchas wasn't annointed as a kohen like his father, uncles, and grandfather, because he was an already living grandson of Aharon, as we see in Shemos 6:25, which first introduces Pinchas and his lineage while Bnei Yisrael are still in Mitzraim:

25 And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bore him Phinehas. These are the heads of the fathers' houses of the Levites according to their families.

I'm pretty sure the switcharoo which exchanged the first born sons (who were meant to be the kohanim) with Aharon's family occurred shortly after the Chet Ha'Egel. This incident with Bilam and Balak took place much further along, right before Bnei Yisrael were to enter Eretz Canaan.

So that rules out the possibility that Elazar married one of Yisro's daughters who he might have brought with him (along with Tzipora, Gershom and Eliezer) when he arrives at Bnei Yisrael's camp in the Sinai Desert. There is also no textual evidence of him bringing any other family with him.

When Aharon and his sons were annointed kohanim, by extension, future as-of-yet-unborn descendents would also become kohanim. Bummer for Pinchas who was already alive and thus missed out.

However, thanks to his heroic act of spearing Zimri and Cozbi, HaShem grants him the bris shalom, as well as kehunah.

Yisro, when we meet him in the Torah, lives in Midian, where Moshe marries Yisro's daughter, Tzipora, when he ends up spending time there after fleeing Mitzraim.

There is another possibility as to when and where this marriage took place - in Egypt itself.

Per Sanhendrin 106 A, Yisro, Iyov, and Bilam were advisers to Pharaoh at the time he was trying to figure out what to do about the "Jewish problem." Bilam said to throw the baby boys into the Nile, Iyov said nothing, and Yisro ran away.

Hence, it stands to reason that Yisro left some family behind in Egypt - though I have no idea who else besides this daughter that Elazar marries would have remained after he fled from Pharaoh - perhaps his original wife...?

Thus, it would seem that the most logical thing is that Elazar married a daughter of Yisro from his that time spent time in Egypt as one of Pharaoh's advisors.

This would make Elazar's wife a bit older than him. I'm not going to go into age differences here, but we know of several famous Tanach couples where the woman was much older than the man... like Moshe's own parents.

Incidentally, it's neat that both Moshe and his father-in-law fled from Pharaoh's wrath and ended up in Midian.

In conclusion, I think Elazar married a daughter of Yisro who was born in Egypt and left behind after her father fled Egypt.

Two Tips To Prepare For Tisha B'Av

I heard these ideas from Rabbi Yechezkel Freundlich:

Rabbi Yaakov Emden (I think that's who he quoted) wrote about the idea of why this particular galus that we are currently enduring has lasted for so long - nearly 2000 years. While many have attributed this to our people continually being mired in the sins that caused the destruction of the Beis Hamikdash - namely Sinas Chinam, lack of proper respect, failing to say the brachos before we learn Torah - Rabbi Emden said that there is a different reason why we have caused the exile to endure for such a lengthy period of time.

We don't mourn properly for that which we have lost.

To a degree, this seems to be understandable, since none of us ever experienced the Beis Hamikdash when it existed, and therefore it is hard for us to find personal meaning in connecting to the mourning practices that we observe during the 3 Weeks and on Tisha B'Av itself.

Rabbi Freundlich offered two ideas that could be very helpful in making these forthcoming 3 weeks productive in preparing for Tisha B'av - if the Moshiach should not arrive before then (which I hope he does).

1) Often, most people don't open the Kinnos until the night of Tisha B'Av and thus have very little familiarity with it - on top of the fact that we all get exhausted several hours into the morning reading of Kinnos. Rabbi Freundlich suggested that everyone take 5 minutes a day during these 3 weeks to read a Kinnah, understanding the English available to us - and thus utilize these tools that our sages have given us over the centuries to connect to a proper sense of mourning and understanding of our loss.

2) Quite a few of our 19 brachos in Shemonah Esrei discuss our yearning for Hashem's salvation, the ultimate redemption, the arrival of the Moshiach, and the rebuilding of the Beis Hamikdash. It would behoove all of us to take a closer look at these brachos and give them a greater focused attention as we say them and think about their meaning.

In particular, he suggested the sentence from Es Tzemach Dovid - "Ki lishu'ashcha kivinu kol hayom" - "For Your salvation we hope all the day." Meditate on what it means to really desire HaShem's yeshua, and how we can actively hope and pray for the final redemption.

I think both of these ideas are very helpful in transforming these 3 weeks from a time of complaining for lack of shaving and music, to a time period of meaningful reflection wherein we properly utilize the time Chazal has emphasized is a time frame to focus on mourning what we have lost - and what we hope to have - G-d willing soon and in our lifetime - once again.

What Would Rabbi Akiva Do? Reflections On Yom Ha'Atzma'ut 5773

Chag Sameach everyone!

Image courtesy of myjewishlearning.com

After reading the brilliant piece from Rabbi Rakeffet-Rothkoff from this year's Yom Ha'atzma'ut to Go from YUTorah.org that discusses the Rav's hashkafic evolution into a Religious Zionist, and listening to a shiur given during shul that had nothing to do with Yom Ha'atzma'ut, but rather the restrictions of Sefirah due to the deaths of Rabbi Akiva's students, I have been inspired to write.

I grew up largely ignorant of Yom Ha'atzma'ut, especially regarding any religious significance the day may or may not have. After my experiences in Israel, and then at Yeshiva University, I came to have a growing appreciation for the 5th of Iyar as not merely a political commemoration, akin to the 4th of July here in America, but as a day with valid religious meaning.

My current shul does not recognize Yom Ha'atma'ut at all. Yom Ha'atzma'ut was celebrated there many decades ago under a different congregational rabbi, who happened to have received semicha from YU's rabbinical school, RIETS and was a very ardent Zionist. Hence, my new found connection to the holiday feels a bit stifled without the proud and public religious atmosphere that I experienced in Israel and at YU.

While the current rabbi was speaking about the restrictions during Sefiriah, emphasizing the tragic deaths of Rabbi Akiva's students he specifically mentioned the prohibition of listening to live music, as well as recorded music - and even (per his opinion) A Capella as well. I began to recall the YU chagiga and the afternoon concert that is held every year on this day - and my mind ruminated on the idea of "What would Rabbi Akiva do?"

It is an interesting question that had not occurred to me before, but I think that it bears some significance regarding how we can, or should approach the celebration of Yom Ha'atzma'ut as a joyous religious holiday, even in the midst of mourning customs of Sefirah.

Rabbi Akiva was an optimist and a fervent lover of the Land of Israel.

We know he was very involved in the Bar Kochba revolt, initially believing in the messianic fervor that gripped many, giving hope to the possibility of a final redemption and the rebuilding of the land and the Beis Hamikdash. Some even suggest that the deaths of his students were not due to a plague per se, but because they were actively involved in the rebellion as soldiers serving under Bar Kochba and hence his defeat lead to many deaths, including theirs.

We also know the fairly famous story from Makkot 24b wherein Rabbi Akiva was walking with Rabban Gamliel, Rabbi Elazar ben Azaryah, and Rabbi Yehoshua near Mount Scopus and saw the devastation of Har Habayit, followed by a fox running out from the former location of the Kodesh Kodashim

While his colleagues cried at the latter sight, Rabbi Akiva laughed. They only saw the destruction and were overwhelmed with sadness. Rabbi Akiva saw the fulfillment of a prophecy regarding the plowing over of Har Habayit, which gave him hope that yet more prophecy would be fulfilled, namely, the rebuilding and repopulation of Yerushalayim.

If Rabbi Akiva, who could look at such ruin, and see amid the ashes a glimmer of the promised future yet to come, then if he were alive today and saw the founding of the modern State of Israel, and what it has achieved in its mere 65 years of existence, he would not only smile and laugh, but I imagine sing and dance as well.

In spite of the State of Israel's imperfections - and they do exist - so much good, so much Torah learned, so much mitzvah observance and so many people reaffirming their Jewish identities the world over has happened because we now have our homeland in Jewish hands once again.

While it is absolutely worthwhile to learn the lessons from the tragedy of Rabbi Akiva's students, it is also absolutely worthwhile to step back and celebrate the lessons we have learned - and continue to learn - from having the State of Israel in our lives.

May Rabbi Akiva's words of comfort become true soon, and we will have the full realization of the rebuilding of Israel and the Beis Hamikdash!

Current Trends Predicted In The Gemara?

After reading numerous stories of rabbinical figures, judges, or otherwise people known as community leaders failing to be truthful, judge truthfully, or deliberately concealing the truth, such as this recent post by Rabbi Maryles on Emes Ve-Emunah, I was shocked to learn several sections of Gemara in today's Daf Yomi (Shabbos 139) that seem to talk about the results of these actions we Jews have brought upon ourselves. The translation has been modified slightly per that found in the Koren Talmud Bavli.

It was taught. R. Jose b. Elisha said: If you see a generation overwhelmed by many troubles, go forth and examine the judges of Israel, for all retribution that comes to the world comes only on account of the Judges of Israel, as it is said, "Please hear this, heads of the house of Jacob, and officers of the house of Israel, that abhor justice, and pervert all equity. They build up Zion with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, etc."

Shortly after that, the Gemara continues:

And the Holy One, blessed be He, will not cause His Divine presence to rest upon Israel until the wicked judges and officers cease out of Israel, for it is said, "And I will turn My hand upon you, and thoroughly purge away your dross, and will take away all your tin. And I will restore your judges as at the first, and your counselors as at the beginning, etc."

Lastly, interspersed with Rabbi Steinzaltz' commentary (p.319) in bold italics.

R. Melai said in the name of R. Eleazar son of R. Simeon: What is meant by the verse, "The Lord has broken the staff of the wicked, the rod of the rulers?"  'The Lord hath broken the staff of the wicked' refers to the judges who become a staff for their attendants;  

The attendants abuse people, and the judges provide the attendants with legal backing and moral support.

'the rod of the rulers' refers to the Torah scholars in the families of the judges. 

These Torah scholars assist their relatives, the judges, conceal their faults.

Mar Zutra said: This refers to the scholars who teach the laws of the public to ignorant judges.

They teach ignorant judges just enough Torah and modes of conduct to prevent the people from realizing how ignorant they are, enabling them to maintain their positions.

I think these sections speak all too clearly about the frightening, increasingly prevalent problem of individuals and groups who are meant to be, or insist they are, halachic authorities and then abuse the power they have gathered or proclaimed upon themselves. 

We have many troubles, one of the most significant is child abuse, which seems to be quite a plague in communities where this sort of irresponsible judgments and abuse of communal power take place on a regular basis.

We have seen judge's attendants - the so-called askanim of gedolim cause inordinate amounts of trouble for people such as Rabbi Natan Slifkin, Lipa Schmeltzer, and others undeservedly, creating a huge public ruckus that helps no one in the end.

And we wonder why the Beis Hamikdash hasn't been rebuilt - the Gemara plainly says that HaShem won't rest His divine presence on us until these wicked judges and officers cease to exist among us.

I wonder if the thousands of others out there learning Daf Yomi took a moment to consider these passages with any serious thought and self introspection?

Why Did Aharon, Not Moshe, Turn The Staff Into A Serpent?

In this week's Parsha, Aharon, not Moshe performs the first 3 of the 10 plagues, Blood, Frogs, and Lice.

Rashi explains that the reason for this is because Moshe owes a debt of gratitude to the Nile River (which would turn to blood and from where the frogs would appear) which sheltered his floating cradle as a baby, and to the sands of Egypt for concealing the body of the Egyptian he had killed before he ran away to Midian to escape the wrath of Pharaoh.

However, there is another miracle performed before these 3 that Aharon, not Moshe, also performs: turning his staff into a tanin (serpent, snake, some say a kind of fish) in front of Pharaoh.

Why didn't Moshe perform this miracle? He had already done it once by the episode of the burning bush, so its performance does not seem to have any sort of association with disrespect like the first 3 plagues.

The only idea that came to me was that when Moshe turned his staff into a nachash (snake), "Moses fled from before it," (Shemos 4:3). Perhaps HaShem took this into account and thus had Aharon perform the miracle this time.

The Kli Yakar is the only perush I have been able to find that comments on this particular notion. He first clarifies that the tanin is a larger, more dangerous version of a nachash. He then goes on to explain via a series of symbolic literary comparisons from various psukim in Tanach of Pharaoh and Egypt to different animals and the tanin being more powerful and able to subdue both Pharaoh and Egypt. Moshe had demonstrated already that he was a person of character who could "take on" Pharaoh, but Aharon had not as of yet. Therefore, Aharon, who was working with Moshe (and was about to perform the first 3 plagues) had to also have a display of might that showed he was also able to stand up to Pharaoh.

While I understand the Kli Yakar's explanation, I wonder if there is anyone else out there who may have a more pshat-based interpretation. If you've heard or seen anything, please post in the comments.

Have a great Shabbos!

YU-Connects To-Go 5773 - Divrei Torah About Dating and Marriage

After a delay due to hurricane Sandy, the YUConnects along with Yeshiva University's Center for the Jewish Future have published a collection of Divrei Torah and professional insights about dating and marriage that are authored by numerous well-respected Roshei Yeshiva, rabbeim, teachers, doctors and professionals.

I am a big of the To-Go booklets of Divrei Torah, and always make sure a batch gets delivered to our shul. If you're lucky, your congregation will have these available shortly, but if they run out or happened to not have ordered any, all the articles are available online to download for free. 

Here are the various different articles and their authors:

• Divrei Bracha from Rabbi Hershel Schachter
• Rabbi Kenneth Brander - "Foreword"
• Dr. Efrat Sobolofsky - "Introduction"
• Rabbi Michael Taubes - "Is there a Mitzvah to Arrange Shidduchim?"
• Rabbi Zvi Sobolofsky - "Rejoice Beloved Friends"
• Mrs. Mindy Eisenman - "Communication in Relationships in Tanach: A Paradigm for Others"
• Rabbi Chaim Eisenstein - "The Ultimate Connection: Developing the Necessary Tools for a True Lasting Connection in Your Marriage"
• Rabbi Akiva and Chaya Sima Koenigsberg - "Matchmaking Fees and Beyond"
• Rabbi Ari Sytner - "Our Words: Helpful or Hurtful? Ona'at Devarim in the Singles Community"
• Rabbi Dovid Cohen - "Dating or Waiting: When Am I Ready?"
• Dr. Chani Maybruch - "Essentials to Look for in a Spouse"
• Shana Yocheved Schacter, CSW - "Relationships that Work: Introspection and Expectations"
• Rabbi Dr. Jonathan Schwartz - "Seeking Mr./Mrs. "Perfect": Denying Mr./Mrs. "Right""
• Dr. Sara Barris - "Deepening your Relationship: Dating and Beyond"
• Mrs. Marjorie Glatt, J.D. - "Let's Get Practical! Top Tips for Increasing Matches in Your Community"
• Dr. Nicole Schreiber-Agus, Estie Rose & Chani Wiesman Berliant - "Frequently Asked Questions about Genetic Testing"
• Rabbi Dr. Eddie Reichman - "The Mandate of Genetic Testing"
• Dr. Efrat Sobolofsky - "Points to Ponder: Positive Action Items"

Enjoy! I hope the insights contained in these Divrei Torah and articles will inspire daters and shadchanim alike.

Christmas Lights = Attempt To One-Up The Chanukiah?

As I was driving home last night after a quick trip to Walgreens, I passed by several gentile homes with decorative displays of lights all around the exterior of their homes, along with well-lit Christmas trees displayed prominently in a central window.

A bit further on my return trip, I passed by our Jewish neighbors and saw their Chanukiot still burning in a front window on display for all to see.

Then an idea hit me.

Akin to many of their religious rituals and beliefs, are the Christmas lights meant to be another Christian attempt to replace/outdo our own religious practice of lighting the Chanukiah in a window, or back in the day, on a doorstep?

I was fascinated to discover that the original "minhag" for these lights was to have candles decorating Christmas trees in upper class homes. Of course, this was before electricity, but nevertheless, the parallel imagery struck me.

Our lights serve to publicize the Chanukah miracle, the miraculous victory of the Chashmona'im and the miracle of the oil remaining lit for 8 days and nights in the Menorah of the Beis Hamikdash. By lighting our Chanukiot, we are adding a bit of spiritual light to the darkness of the general world... but are they trying to copy us?

In a way, this idea seems quite strange. Instead of darkness trying to swallow our Chanukah lights, as has been the image found in many mussar schmoozes, there are now many, many more lights of all different kinds out there that are usually more grandiose, public, and eye-catching than our Chanukiot sitting on the windowsill.

And yet, that seems to be precisely the point.

For all the elaborate set ups, intricate details, pretty colors and high electric bills, there is no substance or soul to the practice of setting up strings of lights on a tree or on the outside of one's home. It's nice, it gives the family something to do together, it's tradition... but is there any depth or spirituality to it?

My answer is no.

Whereas the gentile world puts up their holiday lights for fun, for sport, or for ego inflation, we light the Chanukiah and recite blessings that acknowledge the past events and miracles that demonstrate our continued sense of gratitude to HaShem, as well as the continuity and meaning of the Maccabee's struggle against the assimilation and Hellenization of the Greek culture and values.

We don't need an ostentatious display that has a "wow" factor to achieve our purpose. Sometimes simplicity is elegance in and of itself. By lighting the Chanukiah, we connect back to our forefathers before us, going all the way back to the original establishment of the holiday following the re-dedication of the Beis Hamikdash and our renewed spiritual connection, relationship and service of HaShem.

The other lights that appear during this time of year are nothing more than distractions, background "noise" that attracts the eye but gives no substance in return.

In Haneiros Hallalu, we say that the Chanukah lights are not to be benefited from, but only to be looked upon. In doing so, we can reflect on their origin, think back to the Menorah in the Beis Hamikdash, and realize how much we've lost in its absence. However, we can also contemplate what we need to do to merit its return. We can open our minds to spiritual revitalization that the Maccabees spear-headed, and tap into the spiritual energy that permeates this time of year. Just as we say in Al Hanissim, we recognize the past events and miracles, right along their continued residual energy that reappears every year when the cycle of Jewish holidays turns once again and we arrive at this point in time

I hope we can all take the time to stop whatever we're doing and gaze at the Chanukah lights and take the time to think to ourselves about our spiritual well-being and what we can do to improve it. How can we take our own internal light, the pintele Yid, and cultivate it to become a brilliant flame that will light up our spiritual light, and even provide light for others whose internal sparks may be dim or partially smothered by spiritually harmful influences.

Just as Chazal mention that a fire can be shared without diminishing its original source, may we all merit to share our own spirituality, the Torah we've learned, and our yearning for a closer relationship and service to HaShem. By spreading the light, may we reach an illumination great enough to enlighten the world at large, and bring the ultimate source of light back to Earth with the rebuilding of the Beis Hamikdash, bimheira biyameinu.

Yosef: A True Role Model For Today

Whenever we are reading the parshiyos that discuss the lives and actions of the patriarchs and the fathers of the twelve tribes, I often here people talking about their exalted, holy level of existence, far above our own imperfect way of living. This is usually a result of over reliance on viewing them through a Midrashic lens, interpreting anything potentially problematic in their behavior in a starkly positive light.

However, approaching the Avos and their offspring in this way, in my view, puts too much of a distance between us and our progenitors. By doing this, we place them on a pedestal of spirituality, far our of our reach, and without any realistic models to inspire us to embody their very earthly, though also very spiritual, deeds, characteristics, and beliefs.

I don't mean any disrespect to our admittedly holy and spiritually elevated ancestors, but rather that we should do our best to understand pshat and figure out what we can learn from to apply in a practical fashion to our modern-day lives.

Case in point, Yosef, son of Yaakov and Rachel. He has come to be known in rabbinic writings as Yosef HaTzadik - the righteous - because of an incident in this week's parsha, Vayeishev.

Yosef, a mere teenager of 17 (maybe slightly older, 18, 19) is alone in the morally depraved Egyptian society, a servant to the head of Pharaoh's guards, Potiphar. He enjoys Potiphar's favor, who trusts him implicitly because of his good conduct, and is a model man-servant in his service of his master.

Then his master's wife sets her eye on him.

She begs him to sleep with her. And he refuses - though not without effort. The trop or cantillation on the word "and he refused" - "Vay'ma'ein" is a shalsheles, which undulates up and down 3 times, indicates, per numerous commentators, a great measure of self-doubt and struggle on Yosef's part.

Yet, despite the situation - in which no one would observe them sinning - or the biological fact that he probably had the typical late-teenager's boatload of hormones coursing through his veins, as well as the general immoral atmosphere which pervaded the Egyptian society at large, Yosef turns her down. Not once, not twice, but over and over, and to the point where he flees, as though for his very life, leaving his outer garment in her hand and running outside improperly dressed.

Most of us are aware of the famous reason for his refusal, as cited in Chagiga 36B, that Yaakov's image appeared in the window of Potiphar's house and disapprovingly spoke with Yosef about the consequences of his actions - not unlike Obi-Wan Kenobi in The Empire Strikes Back.

Don't do it, Yosef!

However, this is an Aggadic Gemara, and not indicated in the pshat. As we just learned in Daf Yomi on Shabbos 63A, "the verse never departs from the pshat," even if there is a metaphorical or deeper level of understanding in the Torah's words.

So how does that benefit us in this situation?

Because Yosef was a 17 year old teenager who resisted the often overpowering urge to indulge in physical gratification and defeated the attractive temptation that was repeatedly shoved in his face.

How many of us, as teenagers, let alone now as older, more mature adults, could say that when faced with this sort of "perfect" opportunity to sin, would not give in? Potiphar would never find out, Yosef's family would never find out, it'd be so easy to "get away with it."

And yet, Yosef didn't go down that path. Not only did he refuse to cave, he endured a public scandal that his would-be adulteress lover falsely instigated, initiating a smear campaign that landed him in a dungeon.

How many men of note, famous and well respected, have we heard of in recent years that have failed this test of temptation time and again? If it's not our president, it's the head of the CIA, governors, senators, celebrities, musicians, sports stars, and even some respected religious leaders.

None of these men (and women as well) can stand shoulder-to-shoulder with a 17-year-old Hebrew slave, kidnapped and alone in a foreign country.

Think about that.

Nowadays, the perpetrators of the these immoral sexual dalliances have first and foremost on their mind, "How can I not get caught?" "What's the best way to accomplish my personal physical gratification without causing fallout among my family, friends and supporters?" "What's the best excuse or cover story?" And none of them think about getting caught, or what that will mean, the relationships it will rip apart and the hard-earned trust it will destroy.

Yosef didn't need to worry about that, because it wasn't on his mind. He didn't contemplate how to best achieve his sin - he fought the thoughts that arose in his mind while his seductive master's wife offered her charms again and again. He fought, and won - and when he knew he couldn't fight in the same way he had before - she DID grab his garment, but who knows what else she was doing to him physically at the time - he fled as though his life was in danger.

Though perhaps not in mortal danger, he was in spiritual peril, an immortal danger, if you will, and he had to escape however he could. Though not intact in attire, he was intact spiritually. He won the war, even if was ended up damaging his public image. No matter what the people thought of him, even if Potiphar believed internally that Yosef was innocent (and hence didn't have him executed), it was better for Yosef to have his name tarnished by lies than to tarnish his soul by lying with his master's wife.

If only we could internalize Yosef's strength, pay attention more closely to that internal shalsheles of trepidation at the moment we are tempted to do an aveirah - and like Yosef, listen to it, rather than give in to the suggestions of the Yetzer Hara. Without a doubt, the world would be a better, more moral place.

I think this is a very human, relatable story that helps us connect to Yosef and our forefathers in a realistic fashion. It is possible to resist temptation, no matter what the situation is, especially in matters pertaining to sexuality - one of the most problematic arenas nowadays - and come out stronger, more resilient, and spiritually elevated by our proper choices.

Perhaps we can then also merit the title of tzadik, and better serve HaShem in a renewed, more focused, and dedicated fashion.

Who Is Truly Wealthy?

     In this week’s parsha, Yaakov finally has his face-to-face confrontation with his elder brother Esav, bringing to the fore two conflicting lifestyles and weltanschauungs. Yaakov has lived with their trickster Uncle Lavan for over 20 years, earning his living as a shepherd and raising his family, whereas Esav has spent his time hunting and mastering his martial skills. Esav arrives with 400 armed men ready for battle, while Yaakov has his family and his flocks carefully arranged to ensure the best escape plan if Esav attacks.

     Yaakov, unaware of his brother’s true intentions, and recalling the broiling anger Esav expressed shortly before he fled to Lavan’s house, attempts to placate Esav with multiple tributes consisting of choice animals selected from the flock he raised while working for Lavan. Esav, though possibly impressed by the gifts, informs Yaakov that they aren’t necessary,

     “'I have much; my brother, let that which you have remain yours,’” (Bereishis 33:9). In short, Esav is plenty wealthy enough as it is. He has a lot of stuff, and has no need to accept Yaakov’s tribute.

     Yaakov, however, insists that Esav take the animals, and even pleads with him to do so, saying, “‘…Please take the gift I brought to you; because G-d has been gracious with me, and because I have everything,’” (33:11). Only after Yaakov strongly urges Esav to accept the gifts does Esav acquiesce and take possession of the animals.

     Many commentators, including Rashi, point out the nuance of language in the two brothers’ claims regarding their personal possessions. Each exemplifies a different perspective with regard to material possessions and happiness in life.

     Esav represents the ever typical avaricious person constantly looking to obtain more possessions. As such, he remarks that he “has much.” He owns many things, including many animals. Sure he could always use more, but he doesn’t need his brother’s gift at the present time. The Midrash (I can't find the source, help anyone?) comments that Esav actually did desire Yaakov’s animals, but he gave the pretense of refusal in order to present an air of humility which he did not actually possess. Thus, after Yaakov firmly and genuinely insists that Esav accept the animals, Esav “gives in,” in appearances alone, and takes the tribute he had coveted the entire time.

     Yaakov, by stark contrast, states that “I have everything” and attributes Hashem as the source of his wealth by proclaiming “because G-d has been gracious with me.”

     Yaakov is a model example of Ben Zoma’s opinion as found in Pirkei Avos 4:1, where Ben Zoma describes several ideals of human behavior and perspective, among which is the famous dictum, “Who is rich? One who is happy with his portion.” Yaakov understands that whatever he has been given is from G-d, and whatever material possessions he now owns are the totality of the things he needs. With that attitude, he really does have everything.

    Related to that Mishna in Pirkei Avos, there is a Gemara in the tractate of Shabbos on daf 25B where several sages give their own views on who is considered to be wealthy,

     “Our Sages taught: Who is wealthy? He whose soul is pleased by his wealth: this is Rabbi Meir's view… R. Tarfon said: He who possesses a hundred vineyards, a hundred fields and a hundred slaves working in them. Rabbi Akiba said: He who has a wife whose actions are pleasant. Rabbi Yossi said: He who has a bathroom near his table.”

     Rashi comments that Rabbi Meir’s view, that a wealthy person is one “whose soul is pleased by his wealth,” is the very same approach as Ben Zoma in Pirkei Avos, “one who is happy with what he has,” regardless if he owns much or little.

     However, wow do we explain the other three opinions, which make reference to far more specific things that may be unattainable for most, such has owning 100 vineyards, 100 fields and 100 slaves, or things that seem somewhat trivial such as having a bathroom near one’s table?

     Rabbi Adin Steinzaltz, in his commentary on this Gemara, notes that these scholars are speaking about their own personal experiences. Rabbi Tarfon was actually rather wealthy, and spoke about owning many vineyards, fields and slaves. Rabbi Akiva on the other hand, had very meager possessions, but his wife Rachel was a very righteous woman who encouraged him in his studies so that he could become the great Torah sage we now know. Thus, his happiness was manifested in his wonderful, supportive wife. Rabbi Yossi suffered from a terrible intestinal disease, and thus in his eyes wealth came in the form of owning one’s own bathroom that was nearby and easy to access.

     As we see, each of these sages embodied the words said by Ben Zoma and Rabbi Meir. Each was happy with what he had, whether that was a lot (Rabbi Tarfon), a little (Rabbi Akiva) or even what one possessed amidst physical suffering (Rabbi Yossi). They defined wealth from their individual experiences; being wealthy was whatever each of them owned and benefitted from. To them, what they had was truly everything they needed, just as Yaakov expressed to Esav.

     Indeed, we can all learn a great lesson from these sages and our forefather Yaakov. There is no standard for what it means to be wealthy. There is no reason to play the game of keeping up with the Cohen’s, being envious of a neighbor’s car, house, or other material possessions. Whatever we have is meant to be ours, and Hashem wants us to be happy with the things that we possess. He wants us to be happy because what we have is what He has chosen to give us. As the verse states in Koheles in two different places (3:13 and 5:18, quoted here) “Every man also to whom G-d has given riches and wealth, and has given him the ability to eat from it, and to take his portion, and to be happy in his work - this is the gift of G-d.” Being happy with what we have, and recognizing that we have the possessions we own because Hashem wants us to have them and enjoy them to their fullest is one of the greatest gifts G-d can give us.

     Think about one major thing in your life that is important to you. Perhaps it's a car that works properly and infrequently breaks down. A house/apartment with a price or rent you can afford so that you have a place to live. An inhaler for those with asthma, which allows them to have relief from their symptoms. Even something such as a decongestant pill that allows you to breathe better through your nose (like me). Maybe your spouse, and all the wonderful things he/she does for you and means to you. Reflect on that one thing, appreciate how it makes you a wealthier person. Then, expand that sense of appreciation to the many other things in life we've been given.

     Let us recognize and appreciate that Hashem bestows material possessions upon us, that we are blessed with the ability to use and enjoy them, and to be truly happy – and wealthy – with all the gifts that G-d gives us. 

Pray Your Mother-in-law Isn't This Mean

From Shabbos Daf 26A comes a very interesting/horrifying story.

Up until this point the Gemara was discussing the use of basalm as a potential fuel source for Shabbos lights. It mentions 2 reasons why Chazal prohibit its use for this purpose.

1) It's very flammable/combustible, which is a potential concern for the welfare of your house and property.
2) We're afraid you'll make use of some of the basalm oil in your candelabra and thus reduce the amount for the Shabbos lights, which is akin to causing them to extinguish.

The Gemara then relates the following story:

A mother-in-law suggested to her daughter-in-law that she put some basalm on as perfume in order to smell nice, which she younger woman did.

Next the mother-in-law asked her daughter-in-law, who just so happened to be covered in this wonderful smelling, yet highly flammable substance to go light a nearby lantern, which she did - and promptly burst into flames.

Picture by DL Smith

Ouch.

Parsha Conundrum: Married Animals?

I discovered another linguistic mystery while doing Shnaim Mikra V'Echad Targum this week. I have not found an answer in any of the meforshim in Mirka'os Gedolos or the Artscroll Chumash.

When HaShem tells Noach to gather the animals for preservation in the ark, the posuk mentions in 7:2 that of both animals that are considered "Tehorah" and "Lo Tehorah" (pure/kosher and not pure/not kosher, per the meforshim), Noach should take "Ish V'ishto" - literally "man and his wife."

Now fine, you may say that makes sense. If the purpose of collecting and preserving the animals in the ark was to ensure continuity of the species and that none of them were totally wiped out by the ravages of the flood, then of course you need a "man and wife" otherwise known as a breeding pair. To haphazardly choose a male and female that, for whatever biological reason, wouldn't choose to mate and produce offspring would be a disaster for that particular species/type of animal.

Yet, whenever collecting pairs of different sorts of animals are mentioned any other time, including the very next verse 7:3 regarding birds wherein the verse also says that the specific reason for all this is "to keep seed alive on the face of the earth," the verse says "Zachar V'Nekeivah," which means "male and female."

In verse 7:8-9 which talk about what happens when Noach enters the ark, it mentions,

"Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the ground,  there went in two and two unto Noah into the ark, male and female, as G-d commanded Noah."

when and again in 7:14-16,

 ...they [Noach and his family], and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life. And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.

Checking Onkelos and Targum Yonatan for verse 7:3, they simply use the Aramaic for Zachar V'Nekeivah and don't use the Aramaic of "husband and wife." This would seem to indicate that the language is synonymous and not significant, otherwise they would preserve the difference in their translation.

Yet, the Torah uses the language of "husband and wife!"

If we need specifically breeding pairs, why not say that by the birds as well?

In fact, when I think of monogamous, paired/breeding for life creatures, I think of the well known example of geese - which are BIRDS.

After a very unscientific brief Googling, I found several websites (here, here, and here) that feature lists of monogamous animals, and by far, BIRDS are the largest of the categories, versus ungulates, rodents, reptiles, fish, primates, etc.

The most reputable of the 3, Scientific American, mentions in their introduction, "For instance, birds are quite socially monogamous, with some 92 percent of species sticking with one mate for at least a mating season." (emphasis mine)

The only thing I can think of, based on my brief research, is that if Noach were to find a pair of birds together, clearly male and female, odds are they are a breeding pair and the Torah takes that for granted. With regard to the other types of animals, wherein this is not nearly as certain, Noach would have to make sure these two animals, male and female, were really "together" as a mating couple before they were selected as the sample set to be preserved on the ark.

Thoughts, anyone?

Update: another thought just occurred to me, related to the idea above, plus midrashim regarding certain illicit behaviors going on that led to the punishment of the flood.

First I found that Midrash Rabbah Bereishis 28:8 is the source for the fact that animals, not just humans, acted wrongfully in mating with animals of other species. Hence, I found a mention on this website that says HaShem wanted to preserve the individual examples of animals who stuck by mates of their own species and didn't become corrupted by cross-breeding. This would explain the language of "Ish V'ishto" - since they remained loyal to their same-kind mate.

According to what I said earlier, this would also make sense if the birds didn't participate in this, because of their more monogamous nature.

However, when I checked the Midrash Rabba on Bereishis 28:8 (scroll down) inside, the text gives two examples of this inter-species corruption. 1) Dogs chasing after wolves to mate and 2) Chickens chasing after peacocks to mate. Hence, there WERE birds involved in this behavior.

So categorically, birds, though some may have been more monogamous than others, would also need to be screened for pairs that remained faithful to their kind. If so, the question still stands: why didn't the Torah use the same referential language by the birds like it did by the other animals, and why don't the meforshim or metargumim seem to take notice of this?

From Adam To David

This Dvar Torah started formulating in my head a short while ago as I started getting ready for Shabbos, and I had to share it.

Here we are, fresh off of Teshuva Season 2012/5773. We made it through Elul with its selichos, crowned HaShem King on Rosh Hashana, endured the fast and fully repented on Yom Kippur, behaved as best as we could to ensure our inscription in the Book of Good Life was delivered on Hoshana Rabba, then celebrated with HaShem and His Torah over Shemini Atzeres and Simchas Torah.

Now what?

Chazal, in their wisdom, developed our Torah reading practice to end on Simchas Torah (or Shemini Atzeres for those in the Holy Land), and right away we begin with the introductory portion of Bereishis, the very first Parsha of the Chumash.

While there is much substance to the notion of showing our collective love and dedication to G-d's Torah so soon after our Days of Awe, I think that there is a more nuanced, deeper lesson to be derived as well.

One of the most infamous incidents of the entire Tanach takes place in this week's Parsha. Shortly after being informed that they can eat of any tree in the Garden of Eden except for the Tree of Knowledge of Good and Bad, Chava and subsequently Adam violate that commandment after some insidious plotting by the snake.

When confronted with their transgression, Adam, then Chava play the blame game. He points to her, she points to the snake, and everyone receives their particular punishment.

So soon after our annual Teshuva Season, we read of the very first humans and their example of how NOT to do Teshuva.

Instead of owning up to his own poor choice, Adam deflects responsibility entirely:

And the man said: 'The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.' (Bereishis 3:12)

Upon hearing this accusation, G-d turns to Chava for her response,

And the L-RD G-d said unto the woman: 'What is this thou hast done?' And the woman said: 'The serpent beguiled me, and I did eat.' (3:13)

G-d doesn't even give the snake a chance to defend itself, and starts off right away doling out punishment, beginning with the snake and moving onto Chava and then Adam.

On a literary side point - note the nifty repetition and reversal of the order of subjects: Adam is told the commandment and tells it to Chava who then repeats it to the snake, the snake convinces Chava who convinces Adam, G-d goes to Adam who blames Chava who blames the snake, and then G-d distributes punishment starting at the snake, then to Chava and back to Adam.

What should have happened?

Adam should have fessed up for his bad decision, not shifted the blame to his wife and partner. Chava in turn should have admitted to her own wrongdoing at choosing to follow the admittedly negative intentions of the snake.

Where do we see a model of this sort of proper teshuva, where the sinner admits to his transgression right away without batting an eye or rationalizing his behavior?

David Hamelech.

Centuries later, in the story told in Shmuel Bet chapters 11 and 12, David notices Batsheva, wife of Uria HaChiti and desires her. They sleep together, David subsequently has Uria sent off to die on the front lines of battle via his general Yoav, and he marries Batsheva. HaShem is not happy with this turn of events, for David has committed a most egregious sin.

HaShem sends the prophet Natan to rebuke David via a parable of a rich man stealing a poor man's lone lamb, which stirs up feelings of justice, leading him to say the rich man in the story should be put to death for his sin. Natan turns to David and says that he is the rich man of the story and he has sinned by having Uria killed and marrying Batsheva. He goes on to describe the forthcoming, very public and very damaging punishment that David has earned for his secretive sin.

Without any hesitation, and without batting an eye, King David immediately replies two words (12:13): "Chatasi LaShem" - "I have sinned against G-d."

Now THAT is teshuva.

The effectiveness of King David's teshuva is immediate:

And Nathan said unto David: 'The L-RD also hath put away thy sin; thou shalt not die. (12:13)

King David does not escape all punishment, and the child he has conceived with Batsheva will become sick and die. While he fasts and prays for mercy on behalf of his son while the child is ill, immediately after he dies, King David gets up from his fasting, washes, dresses, goes to the House of HaShem and bows, returns to his own home and eats, thus resuming his role of King of Israel.

His servants are baffled at the sudden diametrical shift in behavior. But King David replies to their questions by stating:

And he said: 'While the child was yet alive, I fasted and wept; for I said: Who knoweth whether the L-RD will not be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.' (12:22-23).

Even after the tragic fulfillment of the punishment decreed by G-d, King David remains steadfast in his Teshuva. He knows there is the possibility that HaShem may show mercy, and still he accepts the judgement that has been passed on him because of his actions. He goes on to comfort his wife, Batsheva, and they later conceive Shlomo - his eventual successor to the throne.

We are human, and we will make mistakes and choose wrongly on occasion - just as we see with the very first humans beings created. It's part of our imperfect nature. HaShem knew this before we even existed, hence the Gemara in Pesachim 54A where Chazal tell us that Teshuva was one of the few things HaShem found important enough to create before our physical universe came into being.

Perhaps this connection further supports the Midrash in Yalkut Shimoni (Bereshis 41) that discusses how Adam was originally supposed to live for 1000 years, while King David was only supposed to live for 3 hours. Adam was told this information, and willingly "donated" 70 years of his life to David.

I don't know when this exchange took place, but based on what we've seen above, I would venture to say that it takes place after Adam ate from the Tree of Knowledge and received his punishment. It could very well be that Adam's motivation in doing so was also prophetically motivated - just as he knew David was supposed to live for such a short time, he saw David's potential and how he could become a role model for Teshuva in a way that Adam himself could and did not.

Let us take to heart the model of Teshuva as embodied by David HaMelech and not fall to playing the blame game as Adam and Chava did. In doing so, we can maintain the momentum of the growth and inspiration that we achieved during Teshuva Season 5773 - and even when we take a misstep here and there, we can bounce back with full repentance and further develop our devotion and connection to G-d.

Why Did Miriam Die?

While doing shnaim mikrah v'echad targum this week, a question popped into my mind that I hadn't thought of before.

In this week's parsha of Chukas, we have the infamous incident of Moshe becoming angry and striking the rock instead of speaking to it as instructed by HaShem. For this action (or perhaps his anger) he and Aharon are denied the privilege of entering Eretz Canaan.

However, earlier in the parsha, Miriam dies for some unexplained reason. Rashi's first comment there is about the juxtaposition of her death to the Para Aduma - which is a hotly debated subject in its own right. The second, which other commentators echo, is related to the fact that she her actual death was due to receiving a kiss from HaShem. After checking the Mikraos Gedolos Hame'or, it seems that no mainstream commentator writes anything about this enigma.

Miriam, being female, should have been allowed to enter the land just like all the other women who weren't participants in the mass hysteria caused by listening to the spies' negative report.

So why did she die now, before she was able to enter Canaan?

My first theory is that since she was the oldest sibling, perhaps it was just her time - her death took place at the start of the 40th year of traveling in the desert after all.

Or, in an interesting twist - she died because Moshe and Aharon were going to die and not enter the land. There is some textual evidence, as well as further remarks in Shas/Midrashim that indicate she was a leader among the women akin to Moshe and Aharon's roles as leaders. If they weren't going to enter the land, it probably wouldn't be fair to Yehoshua to have a previous generation leader still around, perhaps #3 on the overall totem pole in terms of greatness and prophecy. She also probably didn't have the character type like Devorah did later on in Shoftim, who actively judged, led, and went into battle. The job of Moshe's successor was going to be a hectic and demanding one, and it may not have fit her personal strengths.

This second idea, unlike the first doesn't explain why she died BEFORE Moshe hit the rock and he and Aharon received their punishment.

I'm somewhat surprised that I've never heard anyone talk about this before in a shiur or dvar Torah. If the meforshim don't mention it, there must be something pretty simple that I'm missing...

Has anyone heard/learnt anything about Miriam's death?

UPDATE: 10:55 PM - after a bit of Googling, I found that Rav Zev Leff was asked this question. In short, he quotes a Zohar (which is further elaborated in the Netziv) that says since this was a transitional period for Bnei Yisrael, they had to stop relying on open miracles - here, her rock-well that provided water - and instead learn how to live a more "natural" existence of hidden miracles, which would include praying to HaShem for rain. Rav Leff further explains that Miriam died without the miracles that accompanied Moshe and Aharon's deaths (but didn't she get the kiss from HaShem?), which allowed her to become a bridge of sorts between these two periods. The people, by not eulogizing her, failed to get this point. Additionally, the Netziv adds that "speaking" to the rock instead of hitting it as before represented a process more akin to what they would do in Eretz Yisrael, as previously mentioned, by davening to receive rain.

With all due respect, while interesting, I find this explanation a bit unsatisfying. As I've learned more in Yeshiva in Israel and at YU (particularly in Rabbi Hayyim Angel's shiur), I want to find some sort of pshat based in the psukim to help clarify what was going on with Miriam's death... So please leave a comment if you've heard anything on this subject.

They Might Be Giants...

In this week’s Parsha of Shelach, we encounter the tragic incident of the spies. Sent by Moshe at the request of the people, ten of these twelve men of stature return from their 40-day sojourn in the land of Canaan with a negative, discouraging report that greatly frightens Bnei Yisrael, thereby inducing a mass hysteria.  This terrified reaction leads to Hashem’s proclamation that the entire generation that unjustly bemoaned why they ever left Egypt will not merit inheriting the land promised to their forefathers.

What was the main problem in the spies report? Some commentators focus on the fact that they incorrectly gave an assessment of Bnei  Yisrael’s capability to fight the Canaanites instead of assessing the goodness of the land, thereby ignoring Moshe’s instructions; they were sent to survey the territory, not formulate a strategy for the forthcoming battles.  

I would like to offer a different approach that emphasizes the perspective and message that was delivered, which will hopefully demonstrate the problematic nature of the spies’ report.

After their initial remarks, and the encouraging but failed counter-protest by Calev, the spies conclude their dismal presentation by saying “…And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight'” (Bamidbar 13:33).

The word “Nephilim” is typically translated as giants, and these residents of Canaan indeed were physically large as well as experienced warriors. It is also true that by this point in time, Bnei Yisrael had not fought in many battles. However, they had seen the powerful outstretched arm of Hashem miraculously wipe out the Egyptian people and its army and had heard Hashem promise that He would again intervene in their forthcoming campaign to conquer Canaan.

Yet, what exactly did the spies say? They claimed that “we were in our own sight as grasshoppers,” a remark spoken from their own perspective, which minimized their personal significance and talents. They then went further to conjecture from the viewpoint of the giants, placing unexpressed thoughts into their minds and words into their mouths. Regardless of what the Nephilim did or didn’t say (see the tractate of Sotah 3A where this is discussed), the central issue at hand is the spies’ self-abnegation. The spies perceived themselves as grasshoppers – and because they conceived themselves as such, they became what they feared. Only after they declare “we were in our own sight as grasshoppers” then they concluded “and so we were in their sight.’”

It is interesting to note that the spies chose the image of a “chagav” or “grasshopper” to demonstrate their misperceived weakness. This exact phraseology is used again in a similar deprecating fashion later in Tanach in the book of Yeshaya, where the verse says, “The One Who sits above the circle of the earth, and those who inhabit it are as grasshoppers” (40:22). Clearly, being compared to a grasshopper is not a favorable metaphor.

A grasshopper

However, I think this is where the spies missed the point. True, the giants were physically larger and mightier than Bnei Yisrael, and had fought in countless wars that honed the skills of their army while we spent centuries in slavery. Indeed, this mere fact could make us feel like insects in their sight. But, there is another, related creature that the spies, and in reality, all of Bnei Yisrael had recently witnessed that wrought tremendous destructive power despite its small size: the locust.

An Egyptian locust

A giant locust swarm

A swarm of locusts ravaged the Egyptian countryside as the seventh of the ten plagues Hashem brought upon Pharaoh and his nation as punishment for their mistreatment of Bnei Yisrael. Individually, a locust is nothing more than a buzzing pest, and for some a food item. Yet, when combined into an organized mass, they are a force to be reckoned with. In fact, they cannot be reckoned with, and the only thing anyone can do in the face of a locust swarm is pray that the locusts veer away from their crops.

A swarm of locusts devouring vegetation in the
Mexican State of Yucatan

                                                                 Locusts are actually a subtype of grasshopper, distinct for their swarming behavioral pattern. In this light, the spies should have seen themselves, and the entirety of the Jewish people, as a swarm of locusts, each individual seemingly minute and unimportant, but together, they form an almost unstoppable wave of awe-inspiring, coordinated power. Guided by the Hand of Hashem, as the locusts were in Egypt (and elsewhere in Tanach, see the second chapter of Joel), they would be victorious as they overwhelmed the Canaanites and successfully conquered the land promised to their forefathers.

Alas, this was not to be.

However, we can learn from this entomology lesson (entomology is the study of insects) and strive to avoid making the same mistake the spies made. We should recognize the harmful properties of projecting a negative, self-deprecating image of ourselves; it can become an unfortunate, self-destructive reality.  We should also take to heart the concept presented in Mishlei 14:28, “B’rov Am Hadras Melech” or “In the multitudes there is glorification of the King.” We are not comparable to lone grasshoppers, but to locusts, who join together for a purpose larger and more significant than we may realize. A minyan of ten men can accomplish more than a single man praying alone, and the totality of the Jewish People gathered together, joining our unique individualities in the service of Hashem, can accomplish miraculous feats the likes of which the world cannot begin to imagine. Together, and only together, with the light of the Torah as our guide, can we achieve what may otherwise seem impossible.

Here Today, Gone Tomorrow?

Within the last week, my parents' close friend and co-worker was diagnosed with an inoperable form of pancreatic cancer that may have already metastasized. He was feeling fine last month, with the exclusion of some back pain that he described as nothing worse than usual. Then he began having leg pains, which turned out to be blood clots - one symptom of pancreatic cancer. After the prerequisite tests, scans, and a biopsy, his diagnosis was confirmed.

The doctor, with a grim look on his face, turned to my parents' friend and told him that they will go ahead with chemotherapy, but he should get his affairs in order.

His son was due to be married in November, but odds are he won't survive until then, and thus plans are probably in the works to move the date up to ensure that he will be strong enough to attend (or be alive to attend at all).

This man is only a year older than my mother, and this is the first person among their circle of friends to who will succumb to an age-related illness (this excludes another friend who died of a sudden heart attack 10 years ago). Both my mother and father are quite dismayed with the depressing news. Measures need to be taken to train another employee to replace this fellow, but nothing concrete has been organized, but that's the least of their concerns at the present time.

Scary, isn't it?

Thank G-d, both my parents are relatively healthy. But this current crisis makes me wonder what it will be like (after 120 years G-d willing) when they are no longer around. It also sends my mind off worrying about what might happen to anyone I know - myself included.

Pirkei Avos 2:15 quotes Rabbi Eliezer as saying that everyone should do teshuva (repent) one day before they die. Avos d'Rebbe Nosson expands on this, and Rabbi Eliezer is asked how can one know what day he'll die, to which he replies that we should do teshuva every day, since it may, indeed be our last.

Morbid stuff, right?

But how much do any of us really think about this? Particularly us younger folk, with our misperceptions regarding our own mortality; nothing can stop us, whenever we get sick we'll get better, I'll stay young and never grow old and worn out, etc. etc.

Certainly it does not do any of us good to constantly have this on our minds, which would probably lead many to thoughts of depression. However, reflecting on these facts of how life works and how fragile, precious, beautiful, and how ill-appreciated each of our days are, can keep a person properly humble and thankful for every waking moment. We can use these thoughts to make what we do in life matter, to better help others - and ourselves - and leave a lasting, positive impact on the world around us.

As Tehillim 103:15-16 says, man is like a blade of grass - one moment we're here and flourishing, flowering - and the next a strong wind can come and pluck us up and away, as though we were never there.

It would behoove us all to take some time to think about these things, to better reorient ourselves in whatever way(s) necessary, to improve our conduct, both between us and HaShem and between us and our fellow man.

Please daven for the refuah shelayma of Shmuel ben Rochel. 

Thank you.