438 - Va'eschanan

Rav Wolbe visited a cannon brigade during the Yom Kippur war. He writes (Iggros V'Kesavim II pg. 6) that he was amazed by their living conditions. They live extremely simply without any comforts. They sleep in their clothing and they do not even take off their shoes! The constant tension and the fact that they are so far from home add to the difficulty. 

He thought to himself that if only we would fight the "war of Torah" with the same mindset as those soldiers - living with only the most basic necessities - we would grow to great heights in Torah. The problem is that we think that such an existence is only for soldiers; and we're simply not soldiers. So, we allow ourselves a little more comfort, a little more relaxation and a little more fun. After all we deserve it. The result is that instead of becoming big, we remain very small people spiritually!

Unfortunately, Eretz Yisrael is once again in the midst of a war. Nothing has changed with regard to the living conditions of the soldiers. They sleep in their clothing and they shower every few days with water bottles. Most probably nothing has changed with our mindset either. "Thank goodness we don't have to live under the conditions which the soldiers live," we think to ourselves. 

Although we certainly do not expect people to begin sleeping in their clothing with their head resting on sandbags, there are definitely aspects of a soldier's lifestyle that we can incorporate into our avodas Hashem. Not everything has to be exactly perfect before sitting down to learn or embarking on a mitzvah. Grab the opportunity whenever it presents itself. Additionally, before entering the battlefield, the soldiers must give in their cell phones. Before we enter the Torah battlefield i.e. the Beis Medrash, we should also give in, or at least turn off, our cell phones. 

Summer is a time for relaxation for many. Nevertheless, let us not forget that at all times we are soldiers in Hashem's army. Our conscientiousness with our avodas Hashem has the ability to bring the soldiers fighting in Gaza home safely (and keep them home!) and restore peace to those living in Eretz Yisrael!

437 - Devarim - Tisha B'av

The Gemara (Chagiga 5a) tells us, "Rebbi was holding a sefer Eichah and reading from it. When he reached the pasuk, 'He threw the glory of Yisrael down from the heavens to the earth" the sefer fell from his hands and he exclaimed, '[Bnei Yisrael were hurled] from a tall roof to a deep pit.'" The pasuk already told us that Bnei Yisrael were thrown down from the heavens to the earth; what was Rebbi adding when he exclaimed that they were cast into a deep pit?

Rav Wolbe (Da'as Shlomo) explains that we have a basic misconception with regard to the Churban. We perceive the mourning associated with the Churban specifically in regard to the destruction of the Bais Hamikdosh, the holiest site on earth. While the destruction of this hallowed abode was an enormous tragedy, it is not the only aspect we mourn on Tisha B'Av.

When the Bais Hamikdosh stood, the Jewish Nation lived a "heavenly" existence. Their entire lives revolved around spirituality. Ruach Hakodesh abounded and the simplest Jew lived and breathed ruchniyus and constantly strived to attain higher levels in this area. Their actions were a constant display of kavod Shamayim. It is quite probable that even the non-Jews lived on an altogether different level.

When the Bais Hamikdosh was destroyed, we did not merely lose a holy building; our entire world drastically changed for the worse. The Jewish People were cast from their heavenly existence down to the ground. However, Rebbi felt that Bnei YIsrael did not land on the ground. They fell into a deep pit devoid of any spiritual light and air. The physical world became the focus of attention, and with its great allure it draws people in - hook, line and sinker. Money and honor became the name of the game. Bnei Yisrael had landed in a deep pit. This pain is compounded with the pain felt by the Shechina being sent into galus. This is the tragedy that we mourn on Tisha B'Av.

Rav Wolbe adds a timely idea connected to the above pasuk. Rashi explains that after Hashem raised Bnei Yisrael to the highest heights of the heavens, he threw them down in one swift motion and not little by little. The Medrash adds that while the climb up was an arduous journey, the tumble down happened in a split second. When middas hadin (strict judgment) strikes, it strikes suddenly without warning. However, we find the same idea regarding the geulah, as the pasuk states (Malachi 3, 1), "Suddenly the Master whom you are awaiting will enter His Sanctuary" with the arrival of Moshiach. [May we merit his speedy arrival!]

Additionally, says Rav Wolbe, we find that Hashem often tests a person by seeing how they react when suddenly placed in a specific situation. The Medrash tells us that Kayin, Bilam, and Chizkiyahu all failed to properly answer Hashem when He appeared to them without warning. Had they had time to think about their response they certainly would have answered differently, but the litmus test to determine a person's level of spirituality is how he reacts when suddenly faced with a test. Preparation in advance arms a person for all scenarios. The summer months often come along with various situations that arise during vacation. One should prepare himself before embarking on his vacation lest he lose his bearings when faced with scenarios that might compromise his normal level of observance.

436 - Masei

The Torah commands us, "The land shall not be sold forever, because the land belongs to Me; for you are sojourners and residents with Me" (Vayikra 25, 23). The Seforno explains that although the pasuk in Tehillim states "The heavens are the heavens for Hashem and the land He gave to mankind," nevertheless, Eretz Yisrael is not included in that declaration. The land still belongs to Hashem, and we are mere sojourners in His land.

Rav Wolbe (Alei Shur vol. I pg. 282) comments that accordingly our entire inheritance is merely a kinyan peiros -the ability to eat the fruits of the land, while the ground itself remains in the possession of Hashem. This idea is emphasized in the words of the bracha achrona. We thank Hashem, "For the desirable, good and spacious land that You were pleased to give our forefathers as an inheritance, to eat from its fruit and to be satisfied from its goodness." Our ownership of the land is limited to eating its produce.

The truth is that the ability to eat the produce of the Eretz Yisrael is a gift much greater than the superficial ingestion of food. In the bracha achrona we ask Hashem to return us to Eretz Yisrael "And we will eat its fruit and be satisfied by its goodness." Some poskim (see Tur O. C. Siman 208) maintain that these words should not be mentioned because the reasons that we desire to return to the Promised Land is not for material benefits i.e. to partake of its produce. Rather, we yearn to return to enable us to perform the mitzvos that can only be performed in Eretz Yisrael.

However, the Bach (ibid.) asserts that the words should be mentioned, and he bases his opinion on a pasuk in this week's parsha: "Do not defile the land in which you dwell, in whose midst I reside, for I am Hashem Who resides in Bnei Yisrael" (Bamidbar 35, 34). He explains that when Bnei Yisrael refrain from aveiros, Hashem literally resides inside the Land. Hence when they ate the fruit of the land they were, so to speak, ingesting the Shechina! Accordingly, the Shechina resided inside of Bnei Yisrael! Should the land become contaminated with sin, the Shechina that resided in the Land will depart. Moreover, when the fruit which draws its nutrients from this impure land is eaten, the impurity will then be transferred into the one eating the fruit, thereby ejecting the Shechina from his body too! Hence, when we make a bracha achrona we are expressing our spiritual desire to once again merit to eat from the fruits of the land that are imbued with the Shechina, thereby transforming our physical bodies into an abode for the Shechina! Indeed, acquiring "merely" the produce of the land is no small achievement! It is the conduit for hashra'as ha'Shechina; the very reason we were given the land. 

With this, says Rav Wolbe, we can understand an interesting Gemara. Chazal ask (Sotah 14a) why Moshe Rabbeinu had such a great desire to enter Eretz Yisrael. "Was he interested in eating its fruit or becoming satisfied from its goodness? Rather, he wanted to perform the mitzvos that are connected to the land and can only be performed there." Chazal specifically focused on the eating the fruits and goodness of the land because, as mentioned, they are a means of connecting to Hashem. Chazal were wondering; could it be that Moshe needed the fruits to connect to Hashem? Even without ingesting the fruit Moshe had achieved the level where he had turned his body into an abode for the Shechina!

During the Three Weeks we mourn the destruction of the Bais Hamikdosh and our galus from Eretz Yisrael. This idea gives us an added appreciation for just what we are missing. Hopefully it will also give us an added impetus for a heartfelt prayer for the much needed Geulah Shleimah bimheirah b'yameinu!

435 - Matos

Parshas Matos begins with the laws regarding one who makes a neder or a shevua: "A man who takes a vow to Hashem or swears an oath . . . he shall not desecrate his word, whatever comes out of his mouth he must fulfill" (Bamidbar 30, 3). Rav Wolbe (Shiurei Chumash) quotes Rav Yeruchom Levovitz who would say that from this parsha we can glean the greatness of man. A person has the ability to create a prohibition with an utterance of his lips! His very words obligate him in a manner no different than the rest of the mitzvos of the Torah. Should he fail to fulfill this obligation, says the Torah, he has desecrated something holy.

The idea is presented very clearly by the Rambam. He writes (Hilchos Me'ilah), "Wood and stones, dirt and ash; once the name of the Master of the World is proclaimed upon them with mere words, they have become holy and one who uses them in a mundane fashion has profaned [something holy]." It is incredible to think that the basest objects turn into an object of kedusha when one, by way of his words, donates them to the Beis Hamikdosh. 

How does a human have such an awesome ability? How can his words be so powerful? Every Jew has a neshama which was given to him from on high and connects him to the source of all kedusha, and it is so great and holy that we cannot truly comprehend just how awesome it really is. It is via this holy neshama that one can draw on the wellsprings of kedusha, and with a declaration of his mouth he can change sticks and stones into objects of holiness! (Da'as Shlomo)

Let us not forget just how great we really are. Our words are powerful. Not only do they have the ability to create Torah prohibitions, they have the ability to change the mechanism of the world through our tefillos and our Torah learning. We have such a powerful storehouse of ammunition; it would be a waste not to use it! Israel is at war and every prayer is vital. The truth is that we should implore Hashem to send Moshiach, and then all of our issues will be resolved. There is no better time than the three weeks to beseech Hashem that He have compassion on us bring about the Geulah Shleimah bimheira b'yameinu!

434 - Pinchos

When Moshe was informed of his imminent passing, Rashi tells us that instead of focusing on his personal needs he busied himself with the needs of Bnei Yisrael. The Torah recounts Moshe's tefilla to Hashem that He appoint a leader to take over the position that Moshe had filled for the last forty years.

Rashi (Bamidbar 27, 16) tells us that Moshe actually had a specific person in mind: He wished that his son would fill the position. Rav Wolbe (Shiurei Chumash) explains that Moshe was not concerned with employment for his child. He felt that it would be beneficial for Bnei Yisrael to have a leader whose approach paralleled that of his predecessor, and thus the best candidate for the position would be one of Moshe's sons. 

However, Hashem replied that He had someone else in mind: Yehoshua would be his successor. What did Yehoshua do to deserve the loftiest spiritual position on Earth? Rashi (ibid.) citing Chazal enlightens us to the secret of his success. This merit came as a reward for his constant presence and service in Moshe's tent. More specifically, the Medrash (Bamidbar Rabba 21, 14) tells us that he arranged the benches and spread out the mats for those who came to learn Torah from Moshe Rabbeinu.

Rav Wolbe points out that it is amazing to think about the fact that such a seemingly small act should garner such awesome reward. However, truth be told, every single positive action performed in the spiritual arena merits awesome reward. There are numerous examples found in Chazal. Moreover, many of the actions were performed with ulterior motives and nevertheless earned those who performed them great reward.

Over the course of his encounter with Bilam, Balak offered forty two korbanos. Chazal tell us (Sotah 47a) that in this merit he was rewarded with a descendant, Rus, who was the grandmother of Shlomo who brought thousands of korbanos in the Bais Hamikdosh. Despite the fact that Balak's intention was far from altruistic, he received great reward for his actions. Nevuchadnetzer merited ruling over the entire world because he walked four steps to enhance Hashem's honor. Moshe feared Og, the king of Bashan, because five hundred years earlier he informed Avraham Avinu that Lot had been taken captive. Although his intention behind this superficial act of kindness was the desire that Avraham be killed in battle so that he would be able to marry Sarah, this did not preclude the possibility for great reward.

Sometimes we forget, or perhaps we never realized: a smile, a good word, or Torah learning even for just a minute is worth its weight in gold. Next time we're contemplating opening a sefer or performing a small act of kindness, we should bear in mind the lesson learned from Yehoshua. Every mitzvah planted yields a crop that boggles the mind!

432 - Chukas

When Aharon passed away, Bnei Yisrael lost the clouds of glory and the protection that they afforded. As a result, the Cana'anim took the opportunity to wage war against Bnei Yisrael. The Torah tells us that during this battle they succeeded in taking hostages. Rashi explains that in reality only one single maidservant was taken captive.

Nevertheless, says Rav Wolbe (Shiurei Chumash) Bnei Yisrael made a big deal about what had happened. They davened to Hashem to deliver their enemy into their hands, and additionally pledged to donate any spoils toward the service of Hashem. 

During the Second World War the heads of the allied countries gathered to brainstorm how to proceed. At one point, one of the generals mentioned a possible option for attack, but he added that it would probably cost the lives of a half a million soldiers. Stalin replied, "So what? Let them fall." While other nations might not even care about hundreds of thousands of lives, the Jewish Nation notices and cares about every individual. Even the capture of a single simple maidservant galvanized Bnei Yisrael to tefillah and tzeddaka.

If the capture of a single person is taken so seriously, how much more so must we be concerned when the number of hostages taken is three times that amount. The kidnapping of these three precious boys is a calamity that is not limited to a specific sect or even to Jews of a specific country. It is a tzara of the entire Klal Yisrael. We must make a big deal about what happened, which includes intensifying our tefillos and acts of tzeddaka and kindness. May our chizuk in these areas be a zechus for the immediate and safe return of Yaakov Naftoli ben Rachel Devorah, Gilad Michael ben Bat-Galim and Eyal ben Iris Teshura!

431 - Korach

When Korach challenged Moshe, Dasan and Aviram joined the fray. Although Moshe was certainly not at fault, nevertheless, he sought to appease them. To this end, Moshe sent a messenger to Dasan and Avirom requesting that they appear before him. Rashi cites the Medrash which deduces from Moshe's conduct that, "One should not maintain an argument, for we see that Moshe sent for them to make peace."

Rav Wolbe (Shiurei Chumash) notes that it is clear from Rashi that "not maintaining an argument" does not simply mean that one shouldn't fight. It means that one should make positive attempts to achieve peace. Moshe could have ignored Dasan and Avirom. Instead he attempted to initiate a meeting in order to placate them.

Although we should emulate Moshe's conduct, the ability to disagree without taking the argument personally is definitely not an easy trait to master. All too often, when people disagree, their difference of opinion snowballs into a full-fledged "war" which ultimately results in a situation where the two sides refuse to even speak to each other. What happened is, they took their difference of opinion personally and it affected their relationship.

A glimpse of a Torah true disagreement can be gleaned from the dispute between the pre-war European Yeshivos regarding the learning of Mussar. While Rav Baruch Ber Lebowitz zt"l was of the opinion that fulltime Torah study obviated the need for a set time for mussar study, the Alter of Slabodaka felt that today most boys need to compliment their Torah study with a daily regimen of Mussar. Thus, the Alter left Rav Baruch Ber's Yeshiva, Kenesses Beis YItzchok, and opened his own Yeshiva Kenesses Beis Yisrael. Sometime thereafter, Rav Baruch Ber took one of the Alter's most dedicated disciples as a son-in-law! Their dispute did not affect their relationship.

It is well known that Rav Shlomo Zalman Auerbach stated at his wife's funeral that they lived in peace together and thus there was no need for him to ask her forgiveness. Sometime later, he met a disciple who had recently got married. He asked how things were going, and the disciple responded that things are great and they never argue. Rav Shlomo Zalman then inquired if everything was alright with his wife and if she was healthy. The disciple responded that Baruch Hashem everything is fine, and inquired why Rav Shlomo Zalman was asking. Rav Shlomo Zalman said that it is not normal to have such a relationship without having any disagreements. "But didn't you yourself say that you did not have to ask your wife for forgiveness?" asked the bewildered disciple. "Absolutely," he responded. "Since our disagreements did not affect our relationship, there was no reason to ask for forgiveness!"

Life is full of disagreements but it is up to us to determine whether or not it will be full of fights!