230 - Balak

After Bilam failed in his attempts to curse Bnei Yisroel, he hit upon another plan. "And he turned his face toward the desert" (Bamidbar 24, 1). Rashi quotes the Targum who explains that Bilam's intention was to mention Bnei Yisroel's transgressions and thus causing Hashem to "remember" them. This would provide fertile ground for a curse to be successfully placed on Bnei Yisroel. Therefore, "he turned his head toward the desert" i.e. he mentioned the desert: the location where Bnei Yisroel worshipped the golden calf.

Rav Wolbe (Shiurei Chumash) notes that we find a similar concept when the Torah discusses the laws of the sotah. The Torah refers to the sotah's korban as a "mazkeres avon" - a remembrance of her sin. If she is guilty, her sin is remembered, and the sotah water enters her body and wreaks havoc on it.

There is another aspect to the dangerous effects of remembering a sin. There are wise men who say that when one recites the vidui on Yom Kippur he should not spend too much time thinking about each individual sin. For should he begin reliving his transgression, he might G-d forbid think to himself - even subconsciously - that he really enjoyed what he did and it actually wasn't so bad after all. In such a situation, remembering the sin will cause him to desire it once again, and the vidui will turn into a cause for punishment.

The Mashgiach cited a source that there is a way to know when one has been forgiven for a specific transgression. When he completely forgets about that sin, and thoughts about it don't even enter his mind, he can rest assured that he has been forgiven. In a similar vein the Mishna in Pirkei Avos (2, 2) tells us that it is good for one to busy himself with both Torah and derech eretz, for together they cause "sin to be forgotten."

Although David Hamelech declared, "My sin is before me at all times" one must be on an extremely high spiritual level to be able to withstand the continuous remembrance of his sins. Moreover, even such a person probably should not be constantly thinking about his sins. Rather, the pasuk is teaching us that at all times one should be careful lest he come to the situation that brought him to sin in the first place.

Proper teshuvah for a transgression should not include a detailed analysis of the sin. One must regret the performance of the sin, and the more one thinks about it the more he might become susceptible to repeating his mistake once again. Instead, one should take precautionary measures to ensure that he does not place himself in the same situation that led him to sin in the first place.

229 - Chukas

Shortly after Aharon passed away, Bnei Yisroel came under attack from one of the nations living in Cana'an. The Torah tells us, "And the Cana'ani, the King of Arad, who dwelled in the south heard that Yisroel had come, and he fought with Yisroel" (Bamidbar 21, 1). Rashi explains that this refers to the Amaleikim who lived in the southern portion of Cana'an. Nevertheless, the Torah coins them as Cana'anim because they masqueraded as Cana'anim. Their intention was to render ineffective the tefillos that Bnei Yisroel would offer to enable them to defeat the Amaleikim.

Rav Wolbe (Shiurei Chumash) gleans from here that when one offers a prayer on behalf of another person, they must be careful to specify for whom they are davening. He related a story about Rabi Akiva Eiger, who was requested to daven on behalf of a person who was ill. After davening, he sent back a message that he had davened and was not answered, so it would be worthwhile to verify that there was no mistake made in the name given. They checked and found that indeed there was a mistake in the name! This story emphasizes the need to be clear about the subject of one's prayers. Rav Wolbe adds that to Rabi Akiva Eiger it went without saying that his prayers would be answered, and if they weren't it must have been because there was some mistake made in the relaying of the name.

However, we must appreciate that tefillah is not merely a means of obtaining something that we are lacking, but it is also an end in itself (Alei Shur vol. II pg 348). Tefillah is a thrice daily exercise in emunah. We are training ourselves to become attuned to the fact that there is no one else to whom we can turn. Hashem is the One and only One Who can truly help us in whatever area we need help. This is an end in itself regardless of whether we get what we are praying for.

This answers a legitimate question about how tefillah works. What right do we have to daven for insight, health, wealth or anything else we might be lacking if Hashem put us in that predicament in the first place? The answer is that through recognizing that everything comes from Hashem we become worthy of His assistance, and have the ability to change any situation for the better.

Each tefillah has the ability to strengthen our emunah. However, this will only be the case if we bear in mind that in truth there is no one who can help us but Hashem.

228 - Korach

When Korach and two hundred and fifty people came to complain to Moshe with regard to Bnei Yisroel's leadership, Moshe proceeded to prove that the leaders were appointed directly by Hashem. He told each of the two hundred and fifty complainers to offer incense as a means of determining the true leader. Hashem's acceptance of one person's incense would be the indicator as to whom He had chosen to be the leader.

The Torah tells us that Moshe davened to Hashem that He not accept their offerings. "And he said to Hashem do not turn to their offerings; not even one donkey did I take from them, nor did I harm any of them" (Bamidbar 16, 15). Rashi explains that when Moshe traveled from Midyan to Mitzrayim to redeem Bnei Yisroel, he rode on his own donkey rather than take one from Bnei Yisroel.

Rav Wolbe asks (Shiurei Chumash) what would have been so terrible if he did take a donkey to transport his family from Midyan? Didn't he deserve to have his transportation sponsored by those he came to redeem and the flock he would tend? The answer is that Moshe was declaring that he was free from any negi'os (bias) in his role as Bnei Yisroel's leader because he did not earn any money in this position. He could have declared that for their sake he put his life on the line or that he sacrificed immeasurable amounts of time and effort. However, the true test to gauge one's greatness is in the area of money matters. If one does not maintain a clean slate in this area, then he could not present an argument in his favor. Moshe was claiming that in his position as a leader he didn't even take travel expenses, and was therefore worthy of Hashem's backing.

Likewise, we find that when Moshe accepted the donations for the Mishkan, he wore clothing that had no pockets or seams, lest Bnei Yisroel think - even for a second - that he had taken some of the money for himself. His scrupulousness in money matters was so great that he didn't allow even a doubt to creep into anyone's mind that he had taken some of the money allocated for the Mishkan.

There is no way to live without money. However, we must be sure that our money is earned honestly, for integrity in the area of money is one of the defining factors of how great we really are.

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.