Emuna: Music Paves the Way, or Removes the Obstacles?

by Rav Elisha Vishlitzky, edited by Rav Lior Lavi, yeshiva.org.il, translated by Hillel Fendel.

The Scroll of Kohelet, which we read aloud on the particularly joyous holiday of Sukkot even though (or because) it speaks at length about vanity and despair, features some seeming contradictions. 

It speaks of our natural need to connect to the everyday physical world, that which is "under the sun," and at the same time to experience the exalting Awe and Fear of G-d. Understanding this will help us resolve at least one of its contradictions, as follows.

Kohelet 8,15 states, "I have praise for happiness." But back in 2,2, we read most pessimistically, "This happiness – what does it accomplish?" What are we to make of this?

The Talmud (Shabbat 30b) explains that there are two types of joy: One type is mitzvah-based, and this is praiseworthy, while other forms of joy are in fact worthless. There is positive happiness, and negative happiness. What is an example of mitzvah-based joy? The Talmud provides one from the Prophets, and states that it teaches us a cardinal principle that governs whether G-d will dwell in our midst. The Talmud states regarding a critical incident with the Prophet Elisha: 

"… this teaches you that the Divine Presence does not dwell within us from amidst sadness, or laziness, or empty laughter, or light-headedness, or time-wasting talk – but only from amidst a matter of mitzvah joy, as is written: "'Now take me a musician' – and when the musician played music, the hand of G-d came upon him" (Kings II 3,15). 

To understand the truth of this Rabbinic teaching, let us delve into the words of the Prophet that help us grasp how music enables Prophecy. We read in the above chapter (Kings II) that King Yehoram ben Ahav of Israel was a wicked king who "performed evil in the eyes of G-d." With no shame, Yehoram called for King Yehoshaphat of Judea to join him in battle against Moav – but the coalition, which also included the King of Edom – soon suffered its first calamity: no water. 

Such a situation would normally bring one to total despair, and in fact King Yehoram responded by saying, "Woe, for G-d has called these three kings together to deliver us into the hands of Moav." But the righteous King Yehoshaphat had a different approach, and taught his fellow king, Yehoram, that when it comes to Israel, normal physical tools cannot be used in order to ascertain the situation and the necessary strategy. Advisors, experts, and forecasts will not do the trick; they are mere "tools" from "under the sun." What is needed now, Yehoshaphat tells Yehoram, is a Prophet!

"Yehoshaphat said: Is there not a Prophet of G-d, via whom we can find out? And one of the servants of the King of Israel answered and said, "Here is Elisha ben Shaphat, a disciple of Eliyahu…" 

But Elisha did not want to come to the aid of the wicked Yehoram, and said: "What do I have [to do] with you? Go to the prophets of your father [Ahav] and of your mother [Jezebel]!" 

But Yehoshaphat told Elisha that this was not the right time to give rebuke, even if justified, given that all of Israel was facing war and difficult times: "Don't [speak that way], for G-d has [seemingly] summoned these three kings to deliver them into the hands of Moav."

Elisha agreed, saying that only because of his respect for Yehoshaphat, the King of Judea, was he willing to prophecy: "'And now fetch me a musician' - and when the musician played, the hand of the Lord came upon him."

Our Sages of the Talmud (Pesachim 66b) learned from this incident that, "if a person is angered, if he is a prophet then his prophesy is taken from him." Anger is a state in which a person simply loses his ability to think straight; he "breaks utensils in his fury" (Shabbat 105b), and the Zohar says it is forbidden to look in his face. One who is angered puts his own self-ness where it does not belong, and loses his "soul streaming" from above, from the world above the sun. Even if the anger is directed at an evil person, but not at the right time and place, it blocks off the option of receiving the message of the living G-d.

What happens when such a person hears music? The music does not bring him prophesy, but rather enables him – if he is otherwise worthy of receiving prophesy, after very hard work – to rid himself of the barrier that blocks off the appearance of G-d's word. This is what happened with Elisha, who then prophesied to the kings: "So has the Lord said, 'This valley will be made full of pools… and He will deliver Moav into your hands."

We see, then, that the "joy of mitzvah" that the Talmud speaks of is not necessarily connected with drinking wine, as on Purim, for instance. Rather, it is the joy of "mental and spiritual readiness" to receive and absorb G-d's message – the joy of connection between the world "under the sun" to the upper world.

Elsewhere, Rav Kook explains (Ein Ayah, Shabbat) the concept of "joy of mitzvah:"
"The joy of moral guidance regarding the inclinations of one's inner traits towards goodness and kindness revealed in the Torah path; the joy of carrying out all the mitzvot… which contain holy, eternal and exalted goals, worthy of imprinting upon life the true seal of natural joy – as is written, "May the heart of those who seek G-d rejoice" (Tehillim 105,3).

Beha'alotkha: The Consolation of Lighting the Menora - Rav Kook at the Third Shabbat Meal

adapted from HaRav Kook's "Shaleshudis" talks by Rav Yeshayahu Hadari, late Rosh Yeshivat HaKotel, yeshiva.org.il, translated by Hillel Fendel.

This week's very multi-faceted Torah portion of Beha'alotkha – Numbers, chapters 8-12 – begins with the command to Aharon HaCohen to light the Menorah in the Tabernacle.  It then continues with details thereof, followed by the training of the Levites, the Paschal sacrifice, the "Pesach Sheni" offering for those who missed the first one. The portion then discusses several other interesting issues, and culminates with Miriam's week-long quarantine for speaking with Aharon about their brother Moshe (Bamidbar 12,1). 

Where Aharon was told to kindle the lamps of the Menorah, the great commentator Rashi explains why that follows the Torah passage dealing with the special Tabernacle dedication sacrifices offered by the heads of the Tribes. Aharon felt bad that neither he nor his tribe of Levites shared in those offerings – and so G-d told him that arranging the lamps and lighting the Menorah was an even greater privilege. It is well-known that the reason it was greater is because the sacrificial service was not eternal, as it was nullified when the Holy Temple was destroyed, whereas the matter of the Menorah, which stands for the Light of Torah, exists forever. This is in fact a great consolation.  

But there is yet more depth to Aharon's consolation. We know that each of the Tribal heads brought the exact same sacrifice for the dedication ceremony. Each of these princes is the representative of his Tribe, the emissary, the one who brings water from the miraculous well for his Tribe and generally takes care of their physical and spiritual needs. In fact, it was precisely this "tribal" aspect of each one's dedication offering that made it impossible for all the princes to bring all their sacrifices together, and certainly not one for all.

This explains why the Torah emphasizes that each sacrifice was brought separately, on its own day, and with its own itemization in the Torah – even though this involves many long repetitions, which the Torah is usually careful to avoid.

On the other hand, the task of arranging of the lamps and lighting the Menorah has two aspects: It is specifically of the Tribe of Levy, parallel to the tribal aspect of the sacrifices brought earlier by the heads – but it also has a very national/public aspect. Bringing light to the Menorah is the responsibility of the entire tzibbur (public), and is that which attests to the dwelling of the Shechina (Divine Presence) in Israel. It is clearly, then, also a Divine service on behalf of the entire nation.

It should also be noted that the Menorah itself involves both individual sacrifices and communal offerings, which explains why the Menorah was unable to be fashioned by humans; only G-d could make this paradoxical formation. Rav Kook also brings other examples of this phenomenon, including the Sanctification of the New Moon, the half-shekel, the Paschal sacrifice, and more, which must be elaborated on elsewhere.

It is now clear why Aharon was consoled when G-d told him that his task of lighting the Menorah was greater than that of the other Tribal leaders – for it was on behalf of both his individual Tribe and also the entire nation. 

Rav Kook ended his talk by adding that Adam HaRishon was also a manifestation of this duality, being both an individual but also the father of all humanity. The attempt to rectify his shortcomings, and our attitude towards this attempt, explains the "added" law of Pesach Sheni, which as stated includes both aspects as well. 

Holidays: Israel, the World, and the Torah

by Rav Zalman Baruch Melamed, Rosh Yeshivat Beit El, yeshiva.org.il, translated by Hillel Fendel.

~~ written in 2003, with great relevance for today ~~

During these months, we have been greatly pre-occupied with many urgent issues. But there is one critically important topic that is the root of all the other issues, and now is the time to concentrate on it – because all the other topics depend on it. If we resolve this one matter, all the problems facing us, both domestically and externally, will also be sorted out. 

As such, now is the time to concentrate on this primary topic, and push aside all the other issues.

And what is this central topic that is the root of everything else? It is the Giving of the Torah, and the upcoming Festival of Shavuot that commemorates it.

All the problems between Israel and the Nations are interlinked with the Giving of the Torah at Mt. Sinai 3,336 years ago. It was then that Israel was differentiated from all the other nations and was singled out to become G-d's treasured nation – the people chosen to disseminate His presence and teachings in the world. And it was then that the Gentiles' jealousy and hatred of Israel began. The very name "Sinai" alludes to sin'ah, the hatred of the Gentiles who did not wish to accept the Torah. Ever since, a gap and rift has been opened between us and them, one that is greater than any difference between any two other given peoples.

The Torah is the difference that sets us apart from all the other nations. Ever since the Torah was given to us, we have proclaimed G-d's Name, and the faith in One G-d, in the world – and this has many consequences. There are those who appreciate and admire us for this, but of course, it has also led to great jealousy, resentment, and hatred on the part of many. 

This double-edged approach developed because we, as a people, have on the one hand risen to great heights – but on the other hand, we have not reached our perfection; we still have many faults. The nations respect our virtues, but do not forgive us for our deficiencies; they fulfill the maxim, "the righteous are judged by a hairsbreadth [and punished for even slight deviations]" (Yevamot 121b). Precisely because Israel has so many great virtues, more is expected of us; every shortcoming is carefully examined. This is the special status of Am Yisrael among the nations: both admired and hated.  When Am Yisrael will attain its highest potential, the hatred will turn to love, and all the nations will come to learn G-d's teachings on the Holy Mountain (see for instance Yeshayahu 27,13). 

This of course does not exonerate the Gentiles from their apparent aversion to the goodness that Israel represents. When they begin to truly seek the truth, their hatred for Israel will begin to disappear.

We have thus come to the root of the problem between Israel and the Gentiles, and this approach shines the way for the fundamental solution to the issue. We have the Prophets' guarantee that we will in fact reach the desired goal of perfection and completion in the future, and that we will then be the banner and standard for the world. We are called upon to act together, everyone with his and her own strengths and abilities, to advance the cause, to shine the light of Torah that we received at Sinai, in all its perfection. 

Now, with our return to our land, our great destiny is coming nearer. Ensuring that we understand our goal and destiny is the central axis on which everything revolves. As such, with the approach of the holiday of the Giving of the Torah, let us set aside for a while the burning questions of the hour, and engage in the Divine Torah that we received "in those days, at this time."

Bamidbar: G-d 💗 Israel!

by Rav Moshe Leib HaCohen Halbershtat, founder and head of the Yoru Program for the Training of Rabbis and Community Leaders , yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion marks the beginning of the Book of Bamidbar, known as Numbers – and in fact, it starts with the counting of the Children of Israel in the desert: "G-d told Moshe in the Sinai desert, in the Tent of Meeting, on the first day of the second month [Iyar] in the second year after their Exodus from Egypt: … 'Count all the members of the congregation of Israel…" (Bamidbar 1,1-2)

The Torah tells us many details about this command: It was issued in the desert, and in the Tent of Meeting, and on the first day of Iyar. From the words of Rashi on this verse we can understand the reason for the last two. He says that G-d's love for Israel is what brought Him to count us time after time: "When they left Egypt, He counted them, and when they sinned with the golden calf, He counted them again to see how many were left, and when He brought His Divine Presence to dwell upon them [in the Tabernacle] He counted them – on the first day of Nissan the Tabernacle was erected, and on the first day of the very next month He counted them."

And so we now understand why the Torah tells us that the command to count Israel was issued in the Tent of Meeting – for this is where G-d brings His Presence, which was the very reason for the counting at this very time, right after its construction.

But what did the Torah wish to teach us by telling us that the command was issued in the Sinai Desert? 

The answer is that this geographical place is yet another reason for the counting, because it is a reason for G-d's love of Israel! As the Prophet Jeremiah states (2,2): "So said the Lord: "I remember for you the lovingkindness of your youth, the love of your nuptials, how you followed Me in the desert, in a land not sown." 

Hashem remembers the kindness of our youth when we followed Him in a desolate desert – and for this, as well, He loves us and wishes to count us again and again. We followed G-d under difficult conditions, without calculations of comforts or other considerations, out of our "nuptial love" for Him – and He continually counts us and shows us love in kind.

The Flags

In Chapters 1 and 2, the Torah goes into the details of the counting of each tribe and each of the four tribal camps. The Torah also tells us that each tribe was to encamp and travel in the desert under its specific flag: "The Israelites shall each camp by his flag, with the ensigns of his father's house" (2,2). What is the connection between the flags of Israel and the census?

The answer is, again: G-d's love for Israel. How so?

The Medrash (Bamidbar Rabba 2,3) tells us: 

"G-d showed them great love when He made banners for them as the Ministering Angels [the Medrash later explains allegorically that 22 myriad angels accompanied G-d on Mt. Sinai, based on Psalms 68,18, and all of them were beautifully comprised of banners]… From where do we know that this is a sign of love? From King Shlomo who wrote (Shir HaShirim 2,4): 'He brought me to the wine house [of banquets], and his banner over me was love.'"

The Medrash continues in the name of R. Avahu: 

"What is the significance of the wine-house? It can be likened to a wealthy man who owned a large wine cellar. He went in to check it, and found that all the wine had gone bad. On his way out, he found one barrel of good wine, and he said: 'This barrel is my favorite, as good as the entire storehouse.' 

Similarly, G-d created 70 nations, but He had no enjoyment from any of them except for Israel [which was the only one to accept the Torah], as is written, 'He brought me to the wine-house.' And how do we know that wine is equivalent to the 70 nations? Because the gematriya value of the Hebrew word for wine is 70: yod (10), yod (10), nun (50) – and from all 70, only for Israel 'his banner over [him] was love.'"

 

The flags, therefore – like the counting – were a symbol of G-d's great love for Israel.

In sum: This portion of Bamidbar comes to teach and emphasize to us the greatness of G-d's affection for Israel. As we read in the end of the haftarah for this portion: "I will betroth you to Me forever, and I will betroth you to Me with righteousness, with justice, with loving-kindness, and with mercy. And I will betroth you to Me with faith, and you shall know the Lord." (Hoshea 2,21-22)