178 - Beha'aloscha

Toward the end of this week's parsha, the Torah recounts how Miriam spoke against her brother Moshe. She questioned Moshe's decision to separate from his wife, declaring, "Does Hashem speak only with Moshe; does He not speak also with us?" To which Hashem responded, "It is through a revelation that Hashem appears to a prophet; in a dream I speak with him. This is not so with regard to my servant Moshe; in My entire house he is the trusted one. I speak to him mouth to mouth, via a vision and not through riddles, and he visualizes the image of Hashem. And why were you not afraid to speak against My servant Moshe?" (Bamidbar 12, 6-8)

Chazal explain (Yevamos 49b) the difference between Moshe's prophecy and the prophecy of all other prophets. While all the prophets perceived Hashem's word through an "aspaklaria sh'eina m'eira" (an indistinct aspaklaria), Moshe received his prophecy through an "aspaklaria ha'meiria" (a clear aspaklaria). The Bartenura (Keilim 30, 2) explains aspaklaria as a mirror.

Rav Wolbe (Alei Shur vol. II pg.76) explains the meaning behind Chazal's words. The Ramchal writes that the makeup of a human parallels the attributes of the Creator. Because Hashem wishes to reveal Himself in a manner that people can comprehend, He therefore formed human beings in a fashion somewhat similar to the image He wishes to convey. For example, one who perfects the middah of chessed will be able to comprehend Hashem's chessed to the greatest degree humanly possible. To the extent that one perfects his character, he will be able to perceive Hashem since his spiritual makeup will reflect Hashem's attributes no different than a mirror reflects one's own image.

Moshe Rabbeinu perfected each and every middah of his to the nth degree, thereby polishing his spiritual mirror in such a way that allowed him to perceive Hashem with the utmost clarity possible i.e. b'aspaklaria ha'meira. In contrast, every other prophet lacked perfection in one or more of his character traits. Each flaw acts as a smudge which clouds the mirror and allows for only an indistinct perception of the Creator - an unclear aspaklaria. Miriam was a great woman and a prophet in her own right. However, she still could not compare with the spiritual perfection and prophetic abilities attained by her brother Moshe.

Chazal's description of Moshe's prophecy gives us a glimpse of the greatness of our leaders. It is also an essential piece of knowledge for every Jew. We strive to connect with Hashem in any way that we can. By emulating His ways and perfecting our character we will be able to perceive His attributes and connect in a way we never thought possible.

177 - Shavuos

Chazal tell us (Avodah Zara 11a) that Unkelos, the nephew of the Roman Caesar, converted to Judaism. In a desperate attempt to get him to renege on his decision, his uncle sent a group of soldiers to forcibly bring Unkelos back to Rome. However, Unkelos piqued their interest by quoting some pesukim from the Torah, and thereby they were inspired to convert. The Caesar sent another group of soldiers, but this time with an explicit warning not to engage in any sort of conversation with Unkelos. As they led Unkelos away, he related that he had made an interesting observation. In an army, a private holds a torch to light the way for the lieutenant; the lieutenant holds the light for the captain, the captain for the general and the general for the king. "Does a king ever hold a torch to light the way for a common citizen?" he asked. The soldiers answered in the negative. "Well, our King," said Unkelos, "lights the way for Bnei Yisroel." As the pasuk states, "And Hashem walked in front of them in the form of a cloud by day, to show them the way, and at night in the form of fire to light the way for them." They too converted.

What was so powerful about the message that Unkelos conveyed that had the ability to sway those hardened soldiers? Rav Wolbe explains (Olam HaYedidus pg. 99) that Unkelos taught them something that gave them an entirely new perspective into the idea of religion and service of Hashem. From the ancient times down to this very day, people believe that they must honor G-d because at the end of the day life and death are in His hands, and a lack of honor could lead to dire consequences. Hence, they feel that religion is merely a means of demonstrating how they honor G-d. One honors G-d hoping that his actions will benefit him in the long run, similar to the reason one honors a king.

In Judaism, it is not the subject who lights the way for the King; rather, it is the King Himself who lights the way for his subjects. The Torah is not a means of honoring Hashem, rather, it is the torch that Hashem has handed us to light our way! Every mitzvah is a candle and the entire Torah is a light. This is not a poetic declaration; it is the reality of Torah for anyone who has toiled in its study and performed its precepts.

A mitzvah that is performed properly causes a radiance that can be felt. Whether it is a mitzvah that purifies our body (e.g. refraining from forbidden foods) or one that perfects our character traits (e.g. do not steal, swindle, gossip). There are mitzvos that illuminate our hearts with lofty feelings (e.g. tefillin, Shabbos, Yomim Tovim and the Days of Awe) and there are mitzvos that brighten our interpersonal relationships (e.g. the laws in Mishpatim). Each mitzvah is a torch that lights up our life with purpose and meaning. Furthermore, the light generated through Torah study is so great that it enters a person's mind and heart and opens them to an entirely different and meaningful outlook on life.

It is not for self-aggrandizement that Hashem asks us to serve Him. Rather, through the performance of mitzvos, it is He, Who is, so to speak, serving us by illuminating our lives. This is an idea that has the power to cause gentiles to convert. All the more so it has the ability to bring those who are already Jewish, closer to the Torah!

Good Yom Tov!

176 - Bamidbar

"And these are the offspring of Moshe and Aharon on the day that Hashem spoke to Moshe on Har Sinai. These are the names of the sons of Aharon. . ." (Bamidbar 3, 1-2). Rashi notes that although the first pasuk also mentioned the offspring of Moshe, in the subsequent pesukim only the children of Aharon are enumerated. He explains that one who teaches his friend's children Torah is considered as if he begot them. Therefore, Aharon's children are listed as if they were Moshe's offspring, since he taught them Torah.

Rav Wolbe explains that a teacher must be devoted to a student as if he were the teacher's own child. Likewise, a student should perceive his teacher as a parent, as we find Elisha referred to his Rebbi, Eliyahu Hanavi, as "Avi, Avi" - my father, my father. Chazal tell us that he repeated "Avi" a second time because he felt that Eliyahu was not only like a father but also like a mother.

Rav Wolbe related that his Rebbi, Rav Yeruchom Levovitz, once showed Reb Dovid Povarsky a bloody tissue. Rav Yeruchom explained that he had coughed up blood because he was so worried about his son. He had never worried about a student to the extent that he had coughed up blood, and he was therefore concerned that he had not properly fulfilled his obligation as a Rebbi. Despite such a comment, Rav Yeruchom was known to worry greatly about his student's welfare. When one of his students was accused of spying and in great danger, Rav Yeruchom worried so much that when he woke up the next morning his beard had turned white!

Not only did Rav Yeruchom care for his disciples as he cared for his children, his disciples felt as if he was their father. When Rav Wolbe arrived at the Yeshiva in Mir, Poland, he met a student who had been learning in the yeshiva for a few years. The student told Rav Wolbe that he was two years and three months old, because exactly two years and three months ago he met Rav Yeruchom for the first time and was "reborn!"

To be able to positively impact a disciple, one must care for him as he would care for his own flesh and blood. And if one wishes to gain from a mentor, he must trust that his Rebbi or teacher has the best of intentions, just like a father or mother.

175 - Behar / Bechukosai

Rashi explains, "Im bechokosai teileichu" (If you walk in my chukim) as an exhortation to toil in the study of Torah. Rav Wolbe (Shiurei Chumash) asks why the Torah refers to Torah study in the form of walking - "teileichu." Shouldn't the Torah have written, "Im bechukosai tilmidu" - if you study my chukim?

He explains that the study of Torah is unique since it is always possible to delve deeper and deeper into its wisdom. The more one toils over a ma'amer Chazal, the more insightful it becomes. Moreover, as one grows older, the very same statement that he might have already studied in his youth can take on a whole new meaning. As one continues to age and become wiser, he will be amazed when he once again studies the same passage and perceives newfound profundity within the Torah's timeless words. It is for this reason that Hashem termed the toil of Torah as "walking", for one can constantly tread deeper and deeper into the Torah, all the while gaining greater clarity of its infinite wisdom.

In parshas Achrei Mos (Vayikra 18, 4) the Torah writes a similar pasuk. "And you should guard my statutes to walk in them." Rashi explains that one should not say, "I have already studied the Torah and therefore I will now go study the wisdom of the nations." For if one constantly "walks" and delves deeper into the wisdom of the Torah, he will never claim that he has already concluded with Torah study.

Even with regard to chukim the Torah writes that one should "walk" and toil. Though we cannot understand the reason for these mitzvos in their entirety, there are aspects that we can comprehend. The more we apply ourselves, the more we will succeed in tapping into the vast wisdom contained within each word of the Torah.

174 - Emor

The Ramban (Vayikra 23, 28) points out that in the portion of the Torah dealing with Shabbos and Yom Tov, the terminology of "b'etzem hayom hazeh" (in the midst of this very day)is used only with regard to the Yamim Tovim of Yom Kippur and Shavuos. The Ramban explains with regard to Yom Kippur, that Chazal tell us this terminology reflects the fact that the day itself has the ability to bring about atonement.

Rav Wolbe (Shiurei Chumash) elaborates that Yom Kippur is a Yom Tov which is unique in the aspect that there is no mitzvah that requires a physical action accompanying the day. On Rosh Hashana we blow the shofar, on Sukkos we shake the arba'a minim and sit in the Sukkah, and on Pesach we eat matzah. In contrast Yom Kippur is a day which depends a great deal on the way one feels in his heart. Repentance, which is made up of feelings of regret and a genuine commitment to depart from one's misdeeds, is effective to the degree one truly feels these feelings inside his heart. The day itself has a special potency, but we must also do teshuva in our hearts. To some extent, this helps us define the difficulty that some may have with properly connecting to this holiest day of the year.

This same idea holds true for the Yom Tov of Shavuos: there is no physical mitzvah pertaining to the day. Rather, we are to renew our commitment to study Torah and keep the mitzvos - a task that cannot be accomplished with our hands but rather with our hearts. It is a special day as long as we take its theme to heart.

As Chazal tell us, "Rachmana leeba ba'ee." Hashem desires sincere service; service that includes feelings deep within one's heart. Yom Kippur and Shavuos are two days that, if utilized properly, can significantly change a person for the better. Incidentally, acknowledging that sincere repentance and a serious commitment to Torah can only be accomplished with a heartfelt decision, will aid us in our performance of all mitzvos. We will realize that they too, to a great extent, depend upon the amount of "heart" we put into them.

173 - Acharei Mos / Kedoshim

If we were to take a poll of how people describe "yiras shamayim" (fear of Heaven) we would probably receive various different answers. Some would claim that, "Yirah is being meticulous in the performance of mitzvos." Others would opine that, "Yirah is the performance of mitzvos with the proper intentions," or maybe, "Yirah is the fear of Gehinom." Rav Wolbe writes (Alei Shur pg. 500) that although each of these answers touch on some aspect of yirah, however, none have truly revealed the depth of this concept. Rashi in this week's parsha enlightens us with a deeper understanding of yirah.

"Do not curse a deaf man and before a blind man do not place a stumbling block, and you shall fear your G-d - I am Hashem" (Vayikra 19, 14). Rashi explains that the pasuk is referring to a figurative stumbling block. Do not give bad advice (which is to your own benefit) to someone who is "blind" i.e. unsuspecting with regard to the issue at hand. Because it is only the one who is offering the advice who knows his true intentions, therefore, the Torah writes, "And you shall fear your G-d" - for He can distinguish the real intent behind one's actions.

Similarly, further on in the parsha, the Torah commands us, "Rise before the aged and give respect to the elderly and you shall fear your G-d - I am Hashem" (Vayikra 19, 32). Rashi explains that a person might think that no one will know if he chooses to simply close his eyes and pretend not to see the elderly man, thereby obviating the need to stand up. Therefore, the Torah writes, "And you shall fear your G-d" because Hashem knows the true basis for one's actions.

Rav Wolbe points out that there are three more places in Parshas Behar that the Torah writes in conjunction with specific mitzvos, "And you shall fear your G-d." Despite the fact that Rashi was careful with every word he wrote, nevertheless, each and every time he explains that because it is something that only the person himself can discern - the reason that lies behind his action - therefore the Torah felt the need to write, "And you shall fear your G-d."

With this in mind, we can gain a deeper understanding of the concept of yirah. Yirah can be found in the recesses of the mind and in the rationale behind one's actions. The gauge to measure one's yiras shamayim is specifically those mitzvos that no one will know about except He Who is in the heavens. Moreover, most amazingly, all five of the above mitzvos are between man and his fellow man. It is possible to give a pious impression to the world, while deep down one has ulterior motives tainted by his personal desires. These mitzvos are the true test to see if one feels yiras shamayim in his interpersonal relationships.

The Mashgiach writes that such thoughts are possible even with regard to mitzvos between man and Hashem. One might buy a beautiful esrog so others will think that he is meticulous in his performance of mitzvos, while he might spend substantially lower than he could afford when it comes to the performance of mitzvos that no one will know about. In truth, mitzvos must be performed objectively without taking into consideration one's personal interests or other people's favorable comments.

172 - Tazria - Metzora

The Ramban (Vayikra 13, 47) writes that tzora'as is a completely supernatural phenomenon. It occurs only in the chosen land of Eretz Yisroel, it will befall only the Jewish People - and only when they maintain an elevated level of spirituality. When an aveirah is committed in such a spiritually charged environment, Hashem causes tzora'as to appear on the sinner's house, clothing or body to indicate that He has distanced Himself from the offender as a result of the transgression.

Rav Wolbe writes (Da'as Shlomo) that in such an era, Bnei Yisroel lived with an amazing amount of Hashgacha Pratis. One who spoke lashon hara would immediately be punished with tzora'as; as if Hashem were literally speaking to him as two friends would speak to each other. Even so, the Ramban writes that people were only afflicted with tzora'as after Bnei Yisroel conquered and divided Eretz Yisroel. Despite the straightforwardness of Hashem's message, only after they were settled would they have the peace of mind to be able to fully recognize Hashem and His Hashgacha Pratis.

Rav Wolbe continues that the essence of the Torah is to help us reach such a level of Hashgacha Pratis. The Rambam writes that the purpose of the mitzvos is to aid us in diverting our thoughts from the mundane in favor of living completely with Hashem, so to speak, enveloped in Hashgacha Pratis. Moreover, the very inception of the Jewish People as a nation was brought about through Hashem demonstrating to Pharaoh and teaching Bnei Yisroel that, "I am Hashem in the midst of the land" i.e. constant Divine Providence.

It is interesting to note that the Seder is constructed in such a manner which helps us fulfill the dictum, "In every generation a person is obligated to feel as if he left Mitzrayim." We eat maror and charoses so that we can "taste" the bitterness of bondage and relate to the servitude that the Jews experienced. We eat matzah and drink the four cups of wine while reclining, so that our bodies sense the exhilaration of freedom. Why must we experience the exodus? Wouldn't retelling the wonders and miracles of Yetzias Miztrayim suffice to bring us to emunah in Hashem? The answer is that we are striving to achieve more than just concretizing our belief in Hashem. We are trying to bring ourselves to a state where we too are enveloped in Hashem's Hashgacha Pratis. We are to come to the realization that, "Originally our forefather's worshipped idols and now Hashemhas brought us into His service." Right now on the Seder night, Hashem is taking us by the hand and guiding us - the ultimate Hashgacha Pratis.

Unfortunately, Hashgacha Pratis is an abstract concept for many of us; we acknowledge it in our minds but it never makes its way to our hearts. What is a practical application of Hashgacha Pratis to which we can relate? Many people feel pangs of jealousy. This one has a middah which he is lacking and the other has better intellectual capabilities (all the while oblivious to their deficiencies). There are even those who wish they could forgo their talents so that they need not answer to all those who expect more from them. The Mashgiach writes that the solution to these problems is internalizing the concept of Hashgacha Pratis. Every person was put in his particular situation with a plethora of external and internal factors that are hand tailored for his unique purpose in life. It won't help to be like your neighbor or friend, because you will never accomplish what you have to accomplish.

Rav Naftoli Amsterdam once commented to his Rebbe, Rav Yisroel Salanter, that if he would have the intellectual capacity of the Sha'agas Aryeh (a renowned genius), the heart of the Yesod V'shoresh Ha'avodah, and the middos of Rebbe (Rav Yisroel Salanter), then he would be able to properly serve Hashem. To which Rav Yisroel responded, "Rav Naftoli, with your mind, with your heart and with your middos you can become the true oveid Hashem you are supposed to be."