Emuna: The Importance of Fulfilling Vows and Keeping One's Word

by Rav Shmuel Holshtein, Head of Bnei Tzvi Yeshiva High School, Beit El, yeshiva.org.il, translated by Hillel Fendel.

1. Upon hearing a delicate knock at the door, Reb Yaakov arose to welcome his guest. Standing there was a young man with a gentle face whom he did not know, but who handed him a letter. "This is for you," he said, "from the renowned Gaon of Vilna." Reb Yaakov was incredulous: "The Vilna Gaon himself!? He has sent me a letter?! What possible connection could he have with me that he would send me a special correspondence?!" 

With trembling hands, Reb Yaakov tore open the envelope with his name on it and began to read. The Gaon had written [paraphrased]: "Many years ago, I was traveling around on a personal exile [as was customary in those times for those who wished to perfect their character], and one night, you hosted me in your home. There was a wedding in the town that night, and you and your wife participated – but your wife asked me if I could pay attention to your baby daughter sleeping in her crib. After a short while, the baby woke up, and so I started rocking her crib and singing her a popular lullaby. The words were, 'Sleep, little girl, and when you grow up, we will find you a worthy groom.'"

"Now, years later, I have heard that the girl has in fact grown up, and has fine traits – and since I fear that what I sang then was a form of a promise and vow to find her a groom, I hereby recommend to you the bearer of this letter as a son-in-law. I believe he would make a fine husband for your daughter, in the event that he finds favor in her eyes and in the eyes of her parents…"

2. The students of Rav Isser Zalman Meltzer [a great rabbi and scholar in Kletzk and Jerusalem in the early 20th century] were astonished to see him one day giving a particularly large sum of charity to one of the poor men who frequented the yeshiva every week. "Why so much, and why to that particular poor man, and why specifically today, as opposed to other days?" they asked their rabbi. He answered: 

"The man came up to me and asked me for some charity. I knew that I only had a few coins in my pocket, and I didn't want to give him so little, so I apologized and said that I could only give him what I had in my pocket. When I put my hand in to give him what I had, I remembered that I had just received an unusually large sum – but since I had told him that I would give him what I had, I was left with no choice but to stand by my word and give him exactly what I had in my pocket…"

3. This same Rav Isser Zalman once set out on a very snowy day to give his customary weekly Torah lecture. His helper attempted to dissuade him: "It's snowing heavily, how can you go out on such a day? The students won't be expecting you to show up when it's snowing so heavily! They know that you must preserve your health! How can you endanger yourself like this?!" The rabbi thanked the student for his concern, but insisted on going anyway. The student, of course, accompanied him.

And so the two of them trudged along, with difficulty, to Yeshivat Etz Chaim on Jaffa Rd. in Jerusalem. They could not even open their umbrella as protection against the snow, because of the heavy winds. When they arrived, the students were astonished to see their beloved teacher. They immediately went up to him, helped him remove his soaking coat, and sat him next to the heater. When he had settled down, he asked one of his students to bring him the paper he had posted on the bulletin board the day before, containing the sources for the lecture that he was to deliver. He took the paper, showed it to his students, and said: "You see here where it says, The class tomorrow will be on the topic of such-and-such? Unfortunately I didn't write that it would take place "b'ezrat Hashem" – with G-d's help – and therefore I feared that I had made a type of vow to give the lecture. That's why I made such great efforts to come today to deliver the class!"

Korach: Moshe Rabbeinu's Fight Against Corrupt Leadership

by Rav Shimon Cohen, yeshiva.org.il, translated by Hillel Fendel.

In this week's Torah portion of Korach (Bamidbar 16-18), we read of the rebellion against Moshe and Aharon by Korach and his gang. What is the root of this dispute against the humble, loyal teacher and leader of Israel?

A simple reading of the verses reveals that Korach did not like the distribution of leadership roles within the Levite family. Moshe and Korach were cousins, and while G-d gave Moshe the role of king and ultimate leader, and Aharon became the High Priest, Korach received only the duties and privileges of a Levite. Korach therefore said to Moshe and Aharon: "The entire congregation is holy and G-d is in their midst; why should you rise above the community of G-d?" (16,3)

When Moshe heard this complaint against G-d's assignments, he "fell on his face" (16,3) in sadness. The question is: Why was Moshe's reaction here so acute?

As Rashi explains, this was already the fourth time the Israelites, or some of them, railed against G-d. The first one was the Sin of the Golden Calf, resulting in Moshe's prayer on their behalf. The second was when they complained of a lack of food, and the third was the Sin of the Spies – after each of which Moshe again spoke up on their behalf. What is it about this particular sin of Korach and his gang that caused Moshe to react so seemingly pathetically?

Rashi explains that it was simply that Moshe felt that as this was their fourth sin, G-d would no longer hear his prayers on their behalf. But perhaps there is a deeper message to this story.

When Moshe heard the complaint, he attempted to negotiate a solution. He called upon Datan and Aviram, among the ringleaders of Korach's gang, to come to discuss the issues, in an attempt to resolve them. Rashi says that this shows us how important it is not to sustain discord and to try to end disputes - "for Moshe pursued them in order to make peace."

But it didn't work. The response of Datan and Aviram was quite hostile: "We will not come up! Isn't it enough that you brought us out of [Egypt,] a land of milk and honey, just to kill us in the desert - and now you set yourself above us?!" (verse 12)

According to the Ramban, their point was that Israel's financial situation was in the dumps – no home, no food – while Moshe takes advantage of his position to set himself above them and summon them to him.

What does Moshe answer to this point? Something that appears to be not to the point: "Moshe became very angry, and said to G-d, 'Do not accept their offering; I did not take a single donkey from them, and I caused no harm to any of them!'" (verse 15)

Why does Moshe say he took nothing from them, when no one had accused him of doing so?

From Moshe's seemingly irrelevant response, we learn the "secret fundamental" that stands behind the rebellion of Korach and his gang. Moshe knew what he was saying, and he knew that the basic objective of his antagonists was simply to gain leadership and take advantage of it. Their goal was to increase their own power and influence!

Moshe was able to realize that for Korach and his cohorts, leadership is simply a means by which they can have their own personal "business," in the form of a country; the national ledgers can become their own personal accounts, there is no difference between the public coffers and the leaders' private ones, and the public can be squeezed for whatever they are worth.

It is exactly this realization of their motives that shocks Moshe to the point that he falls on his face. It is exactly this point that makes him say, "I did not take even a single donkey from them!" That is, normally a person who works for an entity, whether it be the community or even a sacred trust, is permitted to be paid for his expenses – "but when I came from Midian to Egypt, I didn't even ask them to supply me with a donkey!" (Medrash Bamidbar Rabba 18)

Leadership is not a way to dominate over others, but rather a form of subservience to them. It is the leader who must serve the people, and not vice versa. The Talmud states this clearly: "Do you think I give you [public leaders] domination? It is subjugation that I give you!" [It also cites this idea from Kings I 12,7.] Moshe himself was very happy with this arrangement, as we say in our prayers, "Moshe was happy with the gift of his share; You called him a 'faithful servant'" – a servant of G-d and of the Holy Nation.

The type of leadership that we see in the Hamas terrorist organization, for instance, and in other societies as well, is corrupt and distorted. The leaders feel that the positions they have attained are for the purpose of serving their own personal interests, and they even make communal decisions based on what will benefit them the most. This is of course a totally unacceptable kind of leadership, and must be driven out of the world.

The proper form of leadership is as Moshe and the Prophet Shmuel executed it. As the above Medrash continues: "Shmuel the tzaddik said [that] even the bull I would offer as a sacrifice for them and pray for them, and to anoint a king for them – was my own… I traveled around the country, on my own donkey, to make peace between them, instead of summoning them to come to me, as other judges do…"

May it be G-d's will that we merit leadership that follows the path and example of Moshe and Shmuel.

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."