227 - Shelach

This week's parsha relates how the spies came back from the Land of Israel with a derogatory report. As the Torah tells us, they were severely punished, and they died, "in the plague before Hashem" (Devarim 14, 37). Rashi explains that they died with an appropriate death that matched their sin, for as we know Hashem metes out punishments measure for measure. Their tongues stretched until they reached their navels and worms exited their tongues and entered their navels.

Rav Wolbe (Shiurei Chumash) comments that it is clear how the first part of this horrible death corresponds to their transgression. Since they used their tongues to speak lashon hara about Eretz Yisroel, their tongues stretched out in a ghastly manner. However, Rav Wolbe asks, what is the measure for measure involved with the worms that left their tongues and entered their bodies? He answers that one who speaks lashon hara is in affect killing himself. As Chazal tell us, lashon hara kills three people: the one who says it, the one who hears it, and the one about whom it is said. The words of lashon hara, so to speak, are like daggers that leave a person's mouth and enter his body. It can be likened to worms that leave the tongue and enter the naval, hence, the measure for measure in their deaths.

Being that lashon hara is so terrible, what can one do to break this bad habit? Theoretically, he could refrain from speaking gossip for an entire day, but the next day he might very well end up "paying interest" and speak twice as much as usual. He simply closed his mouth, but he did not treat the root of the problem; the evil trait that lies inside him. Rather, a person has to acquire and maintain a positive outlook on others.

While in Stockholm, Rav Wolbe came in contact with a woman about whom he declared that it was impossible to speak lashon hara in her presence. When she heard someone speak disparagingly about another, she would say, "If that is the case then we must help him. How can we help him?" The proper method of rectifying this middah is to acquire what Chazal call an "ayin tova" (a good eye). If one maintains such an outlook he will never come to speak derogatorily about another.

226 - Beha'aloscha

The Torah describes Bnei Yisroel's travels in the desert which were synchronized with the cloud that rested on top of the Mishkan. When the cloud began moving, Bnei Yisroel packed their bags and followed suit, and wherever the cloud stopped, they unpacked and pitched their tents. Sometimes the cloud stayed in the same place for years on end, while other times after merely a few days, or even a single night, the cloud would once again begin its journey.

The Sforno (Bamidbar 9, 17-22) explains that by way of this description, the Torah is recounting the greatness of Bnei Yisroel. They traveled through the desert exactly as Hashem wished, despite the many hardships involved. They might have camped in a terrible place, completely devoid of any comfort, and nevertheless, they would stay put despite their intense desire to move on. Or, they might have stopped at an oasis which provided abundant food for them and their animals, and be directed to move on after a few days.

Rav Wolbe said (Shiurei Chumash) that he saw a sefer that interpreted the Sforno also with regard to the spiritual realm. Even we can sense that certain places have more spirituality, or are more conducive to spirituality, than others. Likewise, in the desert, Bnei Yisroel might have camped in a veritable spiritual oasis where avodas Hashem was easier, but were pressed to move on after a few days. Or, they might camp in an area devoid of any spirituality where they met with much difficulty in their avodas Hashem and in overcoming their yetzer hara. Nevertheless, they would remain there as long as Hashem willed despite their intense desire to move on.

Rav Wolbe adds that this is an idea that should be integrated into each of our lives. Many times, a person senses that Hashgacha has placed him in a specific location or situation. Sometimes he feels that the occasion is to his benefit. In other instances it seems that it is to his detriment since it might be extremely difficult to properly serve Hashem in that given situation. However, he must know that if Hashem has put him in a specific situation, then he must serve Hashem to the best of his ability under the circumstances. If he senses an ease in his avodah, he should take advantage of the opportunity given to him. While if he senses more difficulty in his avodah, he must exert himself to overcome his yetzer hara and accomplish as much as possible.

It is Hashem Who decides where each person ends up. We are not supposed to run away from the location where we were placed, nor can we ignore it by burying our head in the sand. If one is facing difficulties in his avodah that he feels are connected to his city of residence, it would be appropriate to seek the advice of a moreh derech. Indeed, he might possibly tell him that he remain there and face the challenges that Hashem has prepared for him.

225 - Shavuos

How are we to prepare for the Yom Tov of Shavuos? Rav Wolbe (Alei Shur vol. II pg. 402) writes that we can glean the answer from the days of Sefira leading up to Shavuos. Counting day after day brings to mind the pasuk in Tehillim (90, 12), "Teach us to count our days so that we will acquire a heart of wisdom." If we learn how to properly count each day, we will succeed in acquiring a heart full of wisdom. The Mashgiach enlightens us with the following explanation of this pasuk.

With regarding the heavenly manna which fell on a daily basis, Chazal (Shemos Rabbah 25, 13) tell us that Hashem acts with us in the same manner that we ourselves act. The Torah was given with the intention that it be studied each and every day. Since Bnei Yisroel fulfilled this commandment properly, Hashem provided them with the manna which fell each and every day.

Chazal revealed to us that aside from the general mitzvah to study Torah, there is yet another aspect of Torah that must affect our daily lives. Just as in a store we are given bags to fill with produce, so too, we are given days to fill with Torah. Hashem creates the world anew each morning, and hence, each day provides an opportunity for Torah study that never existed before, and regardless of what we did yesterday or will do tomorrow, our job is to fill the present day with Torah.

However, this seems to be a novel approach. Doesn't the pasuk state explicitly that we are to study Torah not so much with the intention of filling our days but rather in order that, "These words should be on your heart?" The answer is that both ideas are true. If a person is thirsty, he will fill a cup with water and drink it, for without a cup one cannot drink. Likewise, if one is thirsty for Torah, he must fill his days with Torah because the days are the cup that enables him to quench the thirst felt in his heart. If we properly "count our days" and fill each one with Torah, we will acquire a "heart full of wisdom."

On Shavuos, we will once again accept the Torah. A true acceptance of the Torah means that avodas Hashem will take a central place in our lives, and we will do our utmost to fill each and every day with a substantial amount of Torah, mitzvos, tefillah, and chessed. One who fulfills this obligation will merit the reward mentioned at the end of the above Medrash. "Moreover, I will bless you each and every day as the pasuk states, 'He will fill you day after day with the blessings of Hashem.'"

Gut Yom Tov!

224 - Behar/Bechukosai

Parshas Bechukosai discusses the brachos that are enjoyed by those who heed the Torah's commandments and the tochacha that will (G-d forbid) befall those who do not follow the Torah's guidelines. Rav Wolbe (Shiurei Chumash) notes that Chazal tell us that there is no reward for mitzvos in this world. If so, he asks, why is the Torah promising blessings and bounty - in this world - for those who keep its precepts?

Rav Wolbe quotes the Ba'alei Mussar who explain by way of analogy. One who drives strictly on paved highways, will come across rest stops on the way where he can find food and other amenities that will provide for all his needs as he travels. However, should he stray from the beaten path and try to carve a route for himself, not only will he not find a place to eat and sleep, he will have difficulty in the very travels themselves. As he cuts through the forest, he will encounter thorns, thickets and numerous obstructions along the way. Moreover, as he struggles to free himself from these obstacles, he will find himself treading deeper and deeper into the forest.

In a similar vein, he who follows the path of the Torah and its commandments will encounter a multitude of blessings; not because he is being rewarded for his actions, rather, because he is traveling the correct road of life. The storehouses of plenty are there for the travelers. However, he who tries charting his own course, will not only lack food and water, he will be pursued by wild animals deeper and deeper into the jungle that such wanderers encounter.

The Rambam writes that the prophets and wise men yearned for Moshiach so that they would be freed entirely from impediments in their avodas Hashem. This is our ultimate objective, and we must strive to create such conditions wherever possible even before Moshiach comes. Every step we take down the road of the Torah will, be'ezras Hashem, stave off obstacles in our avodah and ensure that we encounter the blessings that the Torah enumerates in this week's parsha.

223 - Emor

Toward the end of this week's parsha the Torah states, "On the pure menorah he should arrange lamps before Hashem 'tamid' (continually)" (Vayikra 24, 4). Rashi explains that "tamid" does not mean that the menorah must be lit at all times. Rather, it means that Aharon must light the menorah every single night. The Ramban adds that we are to deduce from the word "tamid" which connotes something constant, that the menorah is to be lit even on Shabbos and even when in a state of impurity.

Rav Wolbe (Shiurei Chumash) comments that we can glean from this pasuk the appropriate definition of a "masmid." A masmid is not necessarily one who learns Torah day and night. Rather, it is he who sets definite times for Torah study. It is not the quantity of the Torah study, but the consistency of the Torah study. It is he who sets a concrete time for his learning: day in and day out - even on Shabbos and even when things get tough - who can rightfully be termed a masmid.

Nevertheless, says Rav Wolbe (Alei Shur vol. II pg. 322), there are situations that arise where even one who has set concrete times for his Torah, tefillah, or avodas Hashem, must rearrange his schedule to fit the occasion. For example, Chazal tell us that one must interrupt his study of Torah to fulfill a mitzvah that cannot be performed by anyone else. This rule applies even when the mitzvah arises during the specific time that one has allotted for learning. Nevertheless, one should take a minute or so to prepare himself in a way that will allow him to attend to this interruption in the most time-efficient manner possible, thereby enabling him to return to his schedule of avodas Hashem.

If we have a set time for work, and a set time for meals, all the more so we should have concrete times for avodas Hashem. Moreover, if we are hesitant to let anything get in the way of those times that we set for work and meals, then certainly we should not let anything get in the way of the times we have set (or will set) for avodas Hashem.

222 - Achrei Mos/Kedoshim

In this week's parsha we read, "Do not hate your brother in your heart; rebuke your friend and do not bear a sin 'upon him'" (Vayikra 19, 17). Rav Wolbe (Shiurei Chumash), based on the Ramban, offers two explanations of this pasuk, rooted in the two causes for hatred between man and his fellow man.

The first possibility of hatred is caused when one observes another person transgressing a sin. Although this would seem to be a valid reason for hatred, nevertheless, the Torah tells us that the observer may not hate the transgressor; rather, he must rebuke him for his misdeed. Moreover, if he fails to rebuke him, the Torah considers it as if the observer himself committed the transgression, and he will be punished accordingly. In this vein, the pasuk is to be explained, "Even if you see your friend sin, you should not hate him. Rather, you should rebuke him, for if you don't, you will bear the sin!"

The second possibility for hatred is caused when one feels hurt by another's actions. It doesn't make a difference if he was hurt physically, emotionally or monetarily; the Torah tells him that he should not bottle up the resentment inside himself. Rather, he must discuss with the offender the motive for those actions, thereby giving him the opportunity to explain or excuse himself. However, if he hides the hatred inside his heart, he is placing a sin upon the offender because he may not know the gravity of his actions, or miss out on an opportunity to ask for forgiveness. According to this explanation, the pasuk means, "If you were hurt by another, do not keep your hatred inside your heart. Rather, speak to him and discuss the reason behind his actions so that the transgressor does not end up with a sin."

Rav Wolbe adds that often it is much easier to just go on hating someone, even for years on end, than to speak to him directly and ask him why he acted in the way he did. It is very hard for the one who feels slighted to initiate a conversation that will give the offender the ability to excuse himself, thereby obviating any reason for hatred. Yet the Torah commands us not to let the hatred fester inside our hearts. Rather, we should speak up and discuss it so that we can ultimately fulfill the obligation stated in the following pasuk, "You shall love your fellow like yourself."

221 - Tazria/Metzora

We know that Bnei Yisroel were on a low spiritual level after the many years of bondage in Mitzrayim, and Hashem had to bestow upon them an abundance of holiness in order for them to reach a level where they would be eligible to be redeemed. Through this act of benevolence, Bnei Yisroel climbed many rungs on the spiritual ladder in an extremely brief amount of time. They reached the pinnacle in their spiritual ascent on the night before they were released from bondage.

Nevertheless, the Ramchal tells us that in the forty nine days between Yetzias Mitzrayim and Shavuos, Bnei Yisroel extracted themselves from the forty ninth level of impurity to which they had sunk, and ascended to the forty ninth level of holiness. Rav Wolbe asks that if they had reached the spiritual zenith when they left Mitzrayim, why did they have to work for seven weeks to climb to a plateau on which they already stood. The answer is that the tremendous level of greatness experienced at Yetzias Mitzrayim disappeared the following day, and they needed to reestablish that level, but this time through their own efforts. Hashem dispenses a flash of inspiration, and then we are expected to revive that sensation through our avodas Hashem.

In a similar vein, Chazal tell us that at the time of Creation the light was so great that Adam could see from one side of the world to the other. However, because of the wicked that would not be worthy of this light, Hashem "hid" it and set it aside for the righteous. If Hashem knew that He would hide it, why did He create it in the first place? Additionally, we know that a child in the womb experiences this otherworldly light, and is taught the entire Torah, only to forget it all when he is born. Again we must ask, if a child forgets everything when he is born, what is the purpose of placing him in a spiritual utopia in his mother's womb? Both these questions can be answered with the above concept. Hashem gives a flash of inspiration which leaves an indelible impression, thereby enabling us to achieve the goal toward which we must strive.

This is an idea which rings true in each of our lives. Many people feel a surge of inspiration - be it after the Seder night or any other inspiring event. However, those feelings wane after a few days and they might feel that they are back to square one. In reality, what happened is that Hashem bestowed upon them a spiritual revelation, and then retracted it to allow them to work their way up to that level on their own accord. When the flash of inspiration disappears, there is no reason to feel despondent; rather, it should be the impetus for our avodah and a means of becoming closer to Hashem.