380 - Chukas

Rashi, in his explanation of the mitzva of parah adumah, illustrates how each aspect of this mitzvah correlates to and rectifies, the sin of the golden calf. "And the kohain shall take a cedar branch, a hyssop, and wool dyed scarlet with the dye of a worm, and throw it into the fire of the burning heifer." Rashi explains that the cedar is the tallest of all trees and the hyssop is the shortest amongst them. This symbolizes that the "tall" one who was haughty and sinned should lower himself like a hyssop and a worm and he will be forgiven.

Rav Wolbe (Shiurei Chumash Parshas Chukas) notes, that the Torah is letting us know that sin begins with ga'avah - haughtiness. Likewise, when Bnei Yisroel complained about the manna and demanded that they be fed meat (Bamidbar 11, 20) Hashem sent them quail as a punishment. He said they would eat it, "Until it comes out of your noses and you are disgusted with it, for you have disgusted Hashem Who is in your midst." Rashi explains Hashem was telling them, that if not for the fact that He dwelled in their midst, they would not have become conceited to do all the things that they had done. It was their haughtiness that brought them to sin and ultimately led to their downfall.

If it would be possible for one to completely cleanse himself of ga'avah, and in its place instill humility, he would never come to sin. Our Sages enumerate seven things that bring one to commit a sin. They can be compared to an electric circuit - only when there is a connection is there light. So too, without these seven traits there is no circuit and current that arouses one to sin. The foremost of these seven traits is ga'avah. Without ga'avah it is not possible to sin. Rabbeinu Yonah refers to ga'avah as the plow of transgression - it cultivates sin and causes it to sprout. 

Rav Wolbe states (ibid. Parshas Beha'aloscha) that although one must adhere to all halachos, he should be wary of taking on stringencies. If abiding by the stringency will bring him to become conceited that he maintains such a high level of spirituality, then he is better off without it. It was because Bnei Yisroel were on such a high spiritual level - they merited Hashem's Shechina residing in their presence - that brought them to ga'avah and led to their aveirah - "If I had not dwelled in your midst you would never have come to sin." 

This is all said in regard to one's own trait of ga'avah. However, with regard to the ga'avah of others, we must have an entirely different outlook. Chazal (quoted in Rashi to Bamidbar 12, 5) tell us that we may praise someone partially when they are present and completely when they are not present. The Mashgiach explains that this is not because we are worried that the subject of our praise will become conceited, rather because effusive praise borders on flattery, which is prohibited. He elaborates, that Rav Yisroel Salanter said that although we must "run" from honor, with regard to another, we have to pour the honor on in great quantities. Though we should hold ourselves back from indulging in our desires and cravings, we should try to provide our friends with all types of delicacies.

Likewise, although ga'avah is one of the first and foremost impetuses for sinning, that should only be a concern with regard to our personal striving for greatness. However, with regard to others, although we must be concerned for their spiritual well being, we should not deprive them of pleasure due to such concerns.

379 - Korach

This week's parsha focuses on Korach's quarrel with Moshe Rabbeinu and his subsequent downfall. Rashi (Bamidbar 16, 1) asks the obvious question: what possessed Korach to argue with Moshe? He explains that Korach felt the position of nasi should have been his, and therefore he was jealous of his cousin Elitzafan ben Uziel who received the appointment. As the Mishna in Avos (4, 21) tells us, this jealousy literally "took him out of this world," and he was swallowed alive into the ground.

Rav Wolbe (Alei Shur vol. I pg. 102) elaborates on the above Mishna. He cites the Rambam who explains as follows: "The Mishna states that jealousy, desire, and love of honor take a person out of the world. The reason is because possessing these three middos, or even a single one of them, inevitably causes a person to forfeit his emunas haTorah." It is clear that the Rambam understood "the world" mentioned in the Mishna as a reference to a person's emunah. Why is it that specifically these three things cause a person to lose his emunah?

Emunas HaTorah is belief in the fact that spirituality is a reality. Ta'avah - physical desire, stands diametrically opposed to one's ability to connect to spirituality. As the Chovos Halevovos writes (Shaar Haprishus chap. 2), the purpose of the Torah is "to enable one's logic to reign over his desires." Hence, getting caught up in fulfilling physical desires detracts from one's ability to believe in spirituality as a reality.

Jealousy hinders a person's ability to perceive Divine Providence. If he would truly believe that everything Hashem does is calculated to the very last detail, there would be no room left for jealousy. How could one be jealous of what his friend has when he knows that Hashem explicitly decided that he doesn't need or deserve that specific thing?

Finally, he who runs after honor is clearly lacking in his belief that true reward and punishment are allocated only in the next world. One who is cognizant of this fact does not feel the need to seek honor, because he knows that his actions will be aptly rewarded in due time. Moreover, as Rabbeinu Yonah writes (Sefer Hayirah), the honor he receives might even detract from the reward he is meant to receive in the next world. 

The Rambam tells us that a person's "world" is his emunah. In light of the above, a great way to work on emunah is by diminishing our pursuit of jealousy, desire or honor. This is easier said than done being that most things we do are somehow connected to some sort of self aggrandizement. Nevertheless, merely being aware of the detrimental effects of these middos is already a step in the right direction!

378 - Shelach

In this week's parsha the Torah relates the story of the spies in great detail. Included in the narrative is an account of their travels through the Land of Israel: "And they ascended in the south, and he arrived at Chevron" (Bamidbar 13, 22). Rashi explains that although all the spies entered into the south, Kaleiv was the only spy to arrive at Chevron. He purposely made this detour since he wanted to daven at the burial place of the forefathers that he not be convinced by the other spies to join their scheme.

Rav Wolbe (Shiurei Chumash) comments that it is difficult to understand the impetus for Kaleiv's detour. If he was aware of the fact that the spies were scheming, and he knew that he didn't want to join them, why couldn't he simply decide not to agree to their plan. Why did he feel the need to visit Me'aras HaMachpeilah to daven that he achieve what he had already determined was the proper course of action? Why wasn't a firm resolution enough to prevent him from being lured into their plot?

The answer is that one should never rely on his bechira (free will) when faced with the possibility of transgression. He can never be sure that he will indeed make the correct decision, and, therefore, he should always perceive himself as if he has no bechira at all and will certainly succumb to the aveirah. Such a mindset will push him to do everything in his ability to prevent himself from entering the problematic situation in the first place lest he falter and transgress. Kaleiv didn't want to rely on his own resolution not to join the other spies, and therefore he prayed for Heavenly assistance that he not be convinced to join them. 

Often, we visit places, speak to certain people or bring items into our houses that have the ability to cause us spiritual damage. We excuse these actions with our confidence that, due to our steadfast morals, we won't be affected negatively. However, truth be told, this is not the proper approach. Our avodah is to do everything possible that we not have to face a nisayon in the first place. This is the best way to ensure our spiritual success.

377 - Beha'aloscha

This week's parsha depicts how Bnei Yisroel complained about their monotonous diet of mann and how they petitioned Moshe Rabbeinu to supply them with meat. Moshe related their complaints to Hashem and added that he doesn't have the ability to lead the nation by himself. Hashem responded that he should gather seventy elders from Bnei Yisrael who will assist him in the role of leadership: "And I will increase the spirit of nevuah which is upon you and I will place it upon them" (Bamidbar 11, 17). Rashi explains that at that time Moshe was similar to a candle. Even if many people light candles from a single candle this does not decrease the flame. So too, even though Hashem "kindled" the nevuah of the seventy elders from Moshe's nevuah, nevertheless, this did not decrease Moshe's level of nevuah one iota. 

Rav Wolbe (Shiurei Chumash) comments that certainly Hashem could have given nevuah to each and every one of the seventy elders individually. Why did He choose to make Moshe the conduit for their spiritual acquisitions? The answer is that the method of transmitting Torah is from Rebbi to disciple. By observing and studying under a Rebbi a student grows in his spirituality. Chassidim actually based their approach to avodas Hashem on their connection to a tzaddik (their Rebbe).Reb Yisrael Salanter also promulgated this idea since he felt that a student's growth is directly in proportion to the amount of Yiras Shamayim in his Rebbi. Torah learning is of utmost importance for one's spiritual growth, and the manner which it is studied also plays an integral role in his growth. Rav Wolbe, in his introduction to Alei Shur, bemoans the fact that many in our generation sorely lack a connection to a spiritual guide. Why not find someone in your community from whom you can gain and start this vital connection today!

376 - Shavuos

Regarding the importance of setting aside time every day for Torah learning, Rav Wolbe (Igros U'kesavim vol. II pg. 144) wrote the following insight in a letter:

"I was happy to read in your letter that not only did you find a job, you also set aside time for learning with a chavrusa. Daily learning is so crucial for a person, that even if he doesn't always taste the beauty of the Torah, he must nevertheless make an effort to learn every single day in order to ensure that he retains his identity. It is essential to preserving one's identity, not just as a ben Torah or a Jew, but simply as a human being! One who, chas v'shalom, doesn't set aside time to learn will quickly find himself in a position (such as that mentioned in Koheles), 'And man's superiority over a beast is nil!' This is something which requires constant effort and strengthening."

In the following letter, he writes in a similar vein: "There is something else that I wanted to tell you: I am involved with a couple in which the husband has become increasingly short-tempered, and his behavior is seriously affecting his wife, his children and the whole atmosphere in the house. His wife commented that the winter actually started off very well, and it is only recently that things turned sour. Why was the beginning of the winter any different? The answer is because he had a set chavrusa in the mornings. As the winter progressed, they had to put their session on hold for a while and they didn't succeed in getting back to their learning session at all.

"How much did he learn to begin with? One day he learned an hour, one day a half an hour, one day he couldn't make it and one day his chavrusa couldn't make it; yet, they had a designated time for learning. This alone was enough to change his demeanor and make him less irritable!

"You aren't irritable by nature. You are a very emotional person and sometimes your emotions erupt. Yet, you are also balanced and you know how to control yourself. However, since you stopped learning, your moods have been intensifying. These moods of yours are 'lifting you up on their waves like a ship that is storm struck' and you are becoming more and more irritable. The segulah of learning is that it strengthens one's rational thinking thereby enabling one to keep his moods and emotions in check.

"One doesn't have to be a masmid to see these results. As long as he has some sort of structured seder, and learns even a small amount of time (as was the case with the husband above) he will see the effects of his learning!"

The segulos of Torah are infinite. From Rav Wolbe's letters we get a glimpse of some of these benefits. We see how setting aside time daily drastically changes a person's behavior to his benefit and the benefit of all those around him! If we don't have a set time for learning, now is the time to designate one. If we have already designated time we must ensure that the time is utilized properly thereby allowing us to gain the most from our Torah study!

375 - Behar-Bechukosai

Parshas Behar begins with the mitzvah of shemitta. "When you enter the land that I give you, the land should rest a Shabbos for Hashem" (Vayikra 25, 2). Rashi explains that "for Hashem" means for the sake of Hashem. He continues that we find this exact wording in the Aseres Hadibros (Shemos 20, 10) with regard to the Shabbos observed every week, "And the seventh day shall be a Shabbos for Hashem." What lies behind Rashi's reference? What connection is there between Shabbos and Shemitta?

Rav Wolbe (Shiurei Chumash) cites a Ra'avad to aid us in understanding the above connection. The Ra'avad, in his introduction to Ba'alei Hanefesh, maintains that numerous mitzvos share a common denominator. Hashem commanded us to perform these mitzvos to demonstrate that it is He Who is in charge of creation and not us. Both Shemitta and Shabbos fall under this category of mitzvos. During Shemitta we desist entirely from working the land and all the produce that grows during this year is free for the taking. It is not our land, rather it belongs to Hashem. 

Likewise, on Shabbos we are commanded to refrain from performing the 39 melachos. These melachos are all similar in that they are all, in some way, actions which create. Therefore, on Shabbos we must refrain from all such actions to demonstrate that we are ceasing to create for He is the sole Creator and Landlord of the world. 

Shemitta is an infrequent and uncommon mitzvah being that it only occurs once every seven years and it applies only in Eretz Yisrael. On the other hand, Shabbos occurs weekly and it is relevant in every country in the world. It isn't just a day off from work and an opportunity to spend time with family and friends. It is an important lesson in the proper perspective of life. Hashem runs the world and we are simply caretakers. It isn't our world into which Hashem has to gain entrance. Rather, it is Hashem's world that we have the zechus of entering, and consequently we must faithfully follow His precepts.

374 - Emor

An excerpt from a letter written by Rav Wolbe (Iggros U'Kesavim vol. II pg. 214): 

"Tonight is Lag Ba'omer and from the beginning of the zman the high school boys have been working to prepare a bonfire - and they succeeded in building a very large structure. After Shachris this morning I walked over to Rabbi . . . to express my objection to such a huge bonfire since it may burn down the trees in the area and who knows if it might even start a major conflagration chas v'shalom. 

"I told him that regarding lighting the menorah on Chanukkah we find that Chazal placed the onus of preventing a fire on the camel driver [who passes by the lit candles with a sack full of flax] and not on the one who lights the menorah, since he is performing a mitzvah. (Even so, if one lights a menorah directly under a bundle of flax thereby causing the flax to get burned, he is certainly going to be liable to pay for the damage he caused with his own hands). This exemption is true regarding lighting a menorah which is a mitzvah. However, with regard to a bonfire on Lag Ba'omer - how can anyone be absolved from responsibility for directly or even indirectly causing damage?

"In addition, I told him that this is irrational thinking: to light a bonfire even if it will burn down a number of houses chas v'shalom. It was exactly about such things that Rav Yisrael Salanter z"l exhorted people lest they get caught up in a "frummeh negiah," and in order to perform their own mitzvah they might cause another great damage. (And who says that lighting a bonfire on Lag Ba'omer is a mitzvah altogether). Regarding such mitzvos Chazal declared, "He who makes a blessing [on stolen bread], has blasphemed Hashem!" A mitzvah must be entirely pure; untainted by an aveirah in any way."

Lag Ba'omer is a time where many people make bonfires and hundreds of thousands of people make their way to Meron. There is plenty of traffic, the buses are crowded and at any given time the kever of Rebbi Shimon Bar Yochai is jam-packed with people. We must ensure that the mitzvah and zechus of davening with the biggest "minyan" of people in the world, at the kever of one of the greatest people to ever live, should remain just that - a mitzvah and a zechus. If because of our zeal we cause others aggravation, it is better to stay home. This is a rule that applies everyday and everywhere, not just on Lag Ba'omer in Eretz Yisrael!