The Torah Portion of Masei
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
"Then Aharon HaKohen went up to the Mountain of Hor by the mouth of Hashem and died there...in the fifth month on the first of the month." (Bamidbar 33:38)
Rosh Chodesh of Menachem Av is the day of Aharon's death (i.e. his Yahrzheit). This is the only Yarhzheit written explicitly in the Torah, and also the Torah Portion of Masei is always read in the week of his Yahrzheit. He passed away 3287 years ago. The calculation is thus: the number of years since the destruction of the Second Temple is 1948 years. [The counting of the non-Jewish calendar began 68 years before the destruction of the Second Temple. (Note that 68 is equal to the Gematria of the word "Chaim" , i.e., "Life" in English.) Subtract 68 years from their reckoning of the year, which according to their counting is currently 2016, and the result is that from the destruction of the Second Temple there are 1948 years.] Add another 420 years for the length of time when the Second Temple stood, and another 70 years for the length of time when there was exile (between the two Temples), and another 410 years for the length of time when the First Temple stood, and 440 years from the entry into the land until the First Temple was built. The basis for the 440 years from the entry into the land until the building of the First Temple is as follows: It was written in the book Melachim that it was 480 years after the children of Israel went out from Egypt that Shlomo built the First Temple, and subtract 40 from that during which Israel was in the desert, for Aharon passed away at the end of the 40 years. The result of the calculation is 3288 years.
The Sages say that the "city of refuge" from the Evil Inclination is to say "Kriat Sh'ma" .
Behold, the first verse of "Sh'ma" has 6 words in parallel to the 6 cities of refuge. And from the word "V'ahavta" (in English: "and you shall love") until "B'shaarecha" (in English: "in your gates") there are 42 words, like the additional 42 cities. When we read the "Kriat Sh'ma" with intention, we flee from the Evil Inclination. (from Mayan Shel Torah)
"By the rivers of Bavel, etc....also we cried". (Tehillim 137:1)
What is the significance of the word "also" ? It means that also the waters cried, because the "Nisuch Hamayim" (Mitzvah of pouring the waters in the Temple) was eliminated. (from the Sefat Emet) The Sages say: Everyone who mourns about Jerusalem, merits and sees her happiness. It has been asked, why did they say "merits" in the present tense? Shouldn't it have been written in the future tense "will merit"? The Sages explain, behold there is a decree on a dead person that he will be forgotten by the heart, meaning that after 12 months the dead person is forgotten by the heart of the mourner. But if the mourner doesn't forget it's a sign that the person didn't die. And that is the explanation for the word "merits" (in the present tense), if we are crying about the Temple after so much time this is a sign that the Temple is still alive and existing.
On the 29th of Tammuz falls the Yahrzheit of the holy Rashi, Rabbeinu Shlomo Yarchi ben Yitzchak.
His father was a holy and righteous person, and merited to have a son like Rashi, as a result of a famous story: he gave up on a diamond when he "accidentally" dropped it into the sea, because the non-Jews wanted to take it to use it for idolatry. Rashi didn't have any sons but had daughters. His grandchildren included the brothers Rabbeinu Tam, Rashba"m, Rib"m. And Rabbeinu Shlomo ben Rabbeinu Meir (mentioned one time in the Gemara in Tosefot Pesachim 105b). Before he publicized his writings on the Torah, he fasted 613 fasts. The letters of the name "Rashi" are the initial letters of the words "Rabban Shel Yisrael" (the Rabbi of Israel). He passed away in the year 4865. May his memory protect us, Amen.
The Torah Portion of Masei has 132 verses. 2 positive commandments, 4 negative commandments.Haftora: "Sh'mu Davar Hashem" (Yirmiyahu 2).
Pirkei Avot, Chapter 3 (third cycle).
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
Everyone who mourns about Jerusalem merits and sees her happiness.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Matot
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
"He shall not profane his word, according to whatever comes out of his mouth he shall do." (Bamidbar 30:3)
Someone who guards his mouth, and doesn't profane it, is on the level of a Tzaddik (Righteous Person) who decrees, and the Holy One Blessed Be He will fulfill everything that comes out of his mouth. (from Mayana Shel Torah)
"He shall not profane his word." (Bamidbar 30:3)
One should not begin immediately to speak, but rather should think beforehand whether or not there are any words of forbidden speech in what he is going to say. (Ben Ish Chai) Along these lines, a Tzaddik (Righteous Man) explained the Mishna from Ethics of the Fathers "L'fum Tzara Agara" (in English: "In accordance with the suffering is the reward"). He explained that the Hebrew word "L'fum" could be interpreted as referring to the Hebrew word "Peh" (In English: "Mouth"). Thus the Mishna can be interpreted to be telling us that the mouth can cause you to have suffering, and also the opposite, the mouth can cause you to have reward.
"And Moshe sent them - a thousand per tribe for the army - them and Pinchas Ben Elazar the Kohen to the army..." (Bamidbar 31:6)
The Midrash asks, didn't the Holy One Blessed Be He say to Moshe "Take vengeance... " (Bamidbar 31:2), that is to say, that you yourself should do it? So how did he send someone else to do it? And the explanation is that because Moshe grew up in the land of Midian, he didn't want to cause suffering to someone who had given him benefit. This is similar to the proverb which says: "A well from which you have drunk water, don't throw a stone in it". The Masters of Mussar (Ethics) say that we see from this how great is the requirement of feeling and showing gratitude, for behold the Holy One Blessed Be He commanded to Moshe "Take vengence for the Children of Israel from the Midianites; afterwards you will be gathered unto your people" . (Bamidbar 31:2) And Rashi says that even though he heard that his death was dependent upon this vengence, he did it happily and didn't delay it. If so, Moshe Rabbeinu gave up his life in order that they should go to take vengence for the Children of Israel from Midian, and also forced the Children of Israel to go out to war against their will because they didn't want to bring about Moshe's death. And in spite of all that, Moshe also did not cancel out the requirement to feel and show gratitude, and did not fulfill the Mitzvah of taking vengence by himself, but rather through his appointed agent.
"And to half the tribe of Menashe." (Bamidbar 32:33)
The Ramban asks, why did Moshe give to half the tribe of Menashe their inheritance on the other side of the Jordan River? We don't find that they requested to receive a portion and inheritance there. The Chazkeni says that, in truth, the children of Menashe didn't request for themselves an inheritance in the land of Sichon and Og, and only the children of Reuven and Gad requested that. The explanation is that their father Menashe caused the fathers of the other tribes to tear their clothing by the act of hiding Yosef's special goblet in Binyamin' s knapsack, so therefore his tribe's inheritance was given in two separate portions on the two sides of the Jordan River. And so it is found in the Midrash (B'raishit Rabba 84:19), that Menashe caused the heads of the tribes to tear, and therefore his inheritance was torn, half in the land of Jordan and half in the land of Canaan. And the Masters of Mussar (Ethics) ask, behold Menashe did that because of the Mitzvah of honoring his father, for Yosef commanded him to do so, and Yosef the Tzaddik (Righteous Man) had a correct reason for it, so why was he punished for that? And the explanation is, that matters related to the behavior of a man toward his fellow man are very severe, and everyone who hurts another person, even though he does so with good intentions and only harms him inadvertently, in any event he is punished for it. And that is what we see in this case, that in any event Menashe was punished generations after the deed and his inheritance was divided into two portions. Therefore it is necessary for us to learn to be very careful not to hurt or embarrass someone, even with good intentions, because matters related to the behavior of a man toward his fellow man are very severe.
The Torah Portion of Matot has 112 verses. 1 positive commandment, 1 negative commandment.Haftora: "Divrei Yirmiyahu" (Yirmiyahu 1).
This is Shabbat Mevorchim for the month of Menachem Av. The Molad is on Yom Rivi'i (Wednesday) at the hour 1:12 with 2 Chalakim. Rosh Chodesh Menachem Av is on Yom Vuv (Friday).
Pirkei Avot, Chapter 2 (third cycle).
Everyone who mourns about Jerusalem merits and sees her happiness.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Pinchas
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
Pinchas is called "Eliyahu the angel of the Brit (Covenant or Circumcision) ". It is written in the Holy Zohar, that Eliyahu said to Hashem (in the book of Melachim) that the people of Israel transgressed your Brit (Covenant). Therefore Hashem said to him, because you are accusing Israel, you are required to attend every Brit Mila (Circumcision) . The Ari asks, what kind of a punishment is it that he needs to participate in a Brit? On the contrary it is a great Mitzvah! The explanation is, that he needs to miss out on some of the Chiddushim (new Torah thoughts) in the Heavenly Yeshiva, because occasionally in the middle of the Chiddush (new Torah thought), he needs to go down to participate in a Brit.
"...And he atoned for the children of Israel." (Bamidbar 25:13)
It is written in the Midrash, that someone who participates in a Brit Mila (Circumcision) , has all of his sins atoned for. And that is hinted at in the verse: "...And he atoned for the children of Israel" . (Bamidbar 25:13) And so it is brought in the Gemara Pesachim (114) in Tosefot, that everyone who enjoys the festive meal at a Brit Mila (Circumcision) , is saved from the decree of Gehinom.
"...Because he took vengeance for his G-d, and he atoned for the children of Israel." (Bamidbar 25:13)
It is told that once Maran HaGaon Rav Shlomo Zalman Auerbach ztz"l participated in the Brit Mila (Circumcision) of his grandson, and said, that it is written in the Midrash, that Eliayahu said to Hashem that he is not able to tolerate going to a place where there are transgressors. [As it was stated in "Tana D'vei Eliyaha" , that one time Rav Yehoshua ben Levi was walking with Eliyahu, and Rav Yehoshua ben Levi said that he sensed a bad smell from a dead animal, and wasn't able to tolerate it. Eliyahu said to him, that he doesn't sense any bad smell. After that they went to another place, and Eliyahu told him that he wasn't able to stand there, because there was a bad smell, and he explained that it was because in that place there were transgressors. But Rav Yehoshua ben Levi didn't sense that.] And therefore, Eliyahu told Hashem that he wasn't able to go to Brit Mila ceremonies. Hashem said to Him, I will atone for the transgressions of those who participate in a Brit. And HaGaon Rav Shlomo Zalman asked: Is a Brit Mila (Circumcision) more important than Yom Kippur, about which the Sages said that it atones only by means of Teshuvah (Repentance) ? For that was the Psak (legal decision) of the Rambam (but Rabi reasoned that Yom Kippur atones even without repentance). And HaGaon Rav Shlomo Zalman came up with a Chiddush (new Torah thought), that just as there is a physical air purifier, also there is a spiritual air purifier. The Holy One Blessed Be He said to Eliyahu, I will purify the air from transgressions, and then you will be able to participate in Brit Mila ceremonies without sensing the presence of transgressors. And certainly, Brit Mila ceremonies are a propitious time to get closer to Hashem. And in the aforementioned Brit Mila ceremony, Maran Rav Yechezkel Avramski ztz"l was also a participant, and he commented that in the Midrash there were no distinctions written (regarding how much participating in a Brit Mila atones), but rather it is written that it is Hashem who atones, in any event (whether it is Yom Kippur or a Brit Mila, etc.). And also in the book "Bnei Yissachar" , it is said about the Midrash on the verse "...Because he took vengence for his G-d, and he atoned for the children of Israel" , (Bamidbar 25:13) that Hashem gave power to Pinchas - who is Eliyahu - to atone at every Brit Mila (Circumcision) , for all generations.
"To the chief musician...on the eighth" (Tehillim 6:1)
Rav Eliahu Gutmacher brings in his explanation of Masechet Shabbat on the Chapter "R' Eliezer D'mila" that it is a great Segulah (charm) to say at the time of Brit Milah (circumcision) the sixth Chapter of Tehillim "To the chief musician...on the eighth" (Tehillim 6:1), and to request all that one's heart desires. And he concludes there that this is a wonderful piece of advice.
Why isn't the name of Zimri written at the end of the Torah Portion of Balak?
One of the Gedolim explains, why the name of Zimri isn't written at the end of the Torah Portion of Balak, but only in the Torah Portion of Pinchas. The reason is that in the Torah Portion of Pinchas, the Holy One Blessed Be He wanted to emphasize how praiseworthy Pinchas is, for in order to do what he did, he had to strengthen himself to kill a person who had the status of being a Prince in Israel, such as Zimri. But the Torah doesn't ever tell us Lashon Hara (derogatory information) for no reason without any useful purpose.
"To Ozni, the family of Ozni" (Bamidbar 26:16)
Rashi says that the family of Ozni is Etzbon, which is mentioned in the Torah Portion of Vayigash. On this the Sages said, that the fingers were given to man, so that if he will hear Lashon Hara (derogatory speech) he should plug up his ears with his fingers. And this is hinted at by the text, "Ozni" is linguistically related to "ozen" (in Engish, "ear" ), and he is from the family of Etzbon, which linguistically related to "eztbaot" (in English, "fingers" ).
"To Puva, the family of Puni" (Bamidbar 26:23)
The Ohr HaChaim says, that "Puva" is linguistically related to "peh" (in English, "mouth" ). The mouth that learns Torah is like a tool for serving Hashem, and one needs to empty it of eating unnecessary food and from speaking forbidden words, because those things prevent the fulfillment of the Torah. And that is why it says "Puva" which is "peh" (in English, "mouth" ), and "Puni" is linguistically related to "P'nui" (in English: "free, vacant, or unoccupied" ), to tell us to empty our mouth of forbidden things (i.e. forbidden speech and food).
"To Yeitzer, the family of Yitzri, to Shilaim, the the family of Shilaimi" (Bamidbar 26:49)
In the way that a man wants to go, in that direction is he led. The name "Yeitzer" in Hebrew is linguistically related to the term "Yeitzer Hara" (in English: "The Evil Inclination"), and the name "Shilaim" is linguistically related to "Sh'leimut" (in English: "Perfection"). Thus the message hinted at by this verse is, "To Yeitzer" -- if a man wants to go in the way of the Evil Inclination, "the family of Yitzri", then he has bad friends. But "To Shilaim" -- if he wants to perfect himself, "the family of Shilaimi", then he needs to have good friends. Along the same lines, it is told that someone sent a letter to the "Chazon Ish" and complained about his problems and difficulties. The Chazon Ish sent a letter to him in reply, and in it was written the Roshei Teivot (initial letters) "Mem Yud Mem Yud". His intention in writing that was to refer to a phrase (whose words begin with those letters) which is written in the Tractate of Eiduyot 5:47 "Ma'asecha Yirchakucha Ma'asecha Yikravuycha" (In English: "Your deeds will distance you; your deeds will bring you close"). In the way that a person behaves, in that way he will have what is good for him (i.e., whatever will assist him to go in the direction he wants to go.)
What is the significance of Sh'mini Atzeret after the Chag of Succot?
It is written in Rashi, that the significance of Sh'mini Atzeret after the Chag of Succot, is that the Holy One Blessed Be He says to Israel, "your separation is difficult for me" (i.e., Hashem wants to have this additional holiday because it's difficult for Him to separate from us). The Teachers of Mussar (Ethics) say, that the reason the Holy One Blessed Be He says "your separation is difficult for me", is that what is difficult for Him is the divisiveness within the people of Israel; we need to be in unity, and then there will be great success.
The Torah Portion of Pinchas has 168 verses. 6 positive commandments.Haftora (in Israel): "V'yad Hashem" (Melachim Aleph 18)
Pirkei Avot, Chapter 1 (third cycle)
The Hebrew letters that spell the name of the month of Tammuz are: Tav, Mem, Vuv, and Zayin.
These letters are the initial letters of two important messages:
1) "Z'manai T'shuva M'mashmashin U'va'in" (Note: Z'manai starts with Zayin, T'shuva starts with Tav, M'Mashmashin starts with Mem, U'va'in starts with Vuv)
In English that means: "The time for repentance is actualizing and coming."
2) "Z'rizin M'akdimin V'osin T'shuva" (Note: Z'rizin starts with Zayin, M'akdimin starts with Mem, V'osin starts with Vuv, T'shuva starts with Tav)
In English that means: "Alacritous people begin early and repent."
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Balak
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
It has been asked: Rashi says that the non-Jews requested a prophet, so Hashem gave them Bilaam as a prophet. The Sages said that his power was like the power of Moshe, as has been explained on the verse, "And there has not arisen a prophet in Israel like Moshe" (Devorim 34:10), that in Israel there hasn't arisen, but in the non-Jews there has arisen a prophet like Moshe. If so, how was he such an evil person? Didn't Hashem speak with him? The explanation is by way of a parable: two women cooked the same food, and by one of them the food came out with a good and pleasant taste and smell. But by the second one the food came out with a bad taste and smell. The second one asked her friend: "Behold, both of us cooked the same food, so why did mine come out spoiled?" The first one replied: "Tell me, did you wash the pot well before you cooked in it?" The second one told her: "I didn't wash the pot." The first one answered her: "If so, the matter is understood, you cooked the good food inside a dirty pot, and therefore the food came out that way." Similarly, Moshe prepared himself to be a beautiful vessel by means of Mitzvot and good deeds, as we found that when he was a shepherd he had compassion for the flocks, and then he was pure and clean to receive the indwelling of the Divine Presence, and arose to the heights in prophesy. That was not the case by Bilaam, who was dirty and polluted, and spoiled all the goodness that he received.
"Whose eye is opened (or pierced)" (Bamidbar 24:3).
It is told that during the Holocaust, there was a wicked Nazi, may his name be erased, and he had one artificial eye. He grabbed a Jew and told him that he had to tell him which eye was real and which one was artificial, and if he doesn't know, he will kill him. The Jew prayed to Hashem and succeeded to tell him which one was the real eye. He asked him: "How did you succeed to distinguish it?" The Jew answered him, that he sees in one eye that hatred for Jews is burning in it, and in the second eye he doesn't see that, and so he knew which was the true eye.
"Whose eye is opened" (Bamidbar 24:3)
It is written (in Eicha 3:8):"Also if I will shout and I will cry out for help my prayer is blocked" . The Shl"a explains, that the word "blocked" in Hebrew is written like "Sh'tum" (with the Hebrew letter Shin as the first letter) but read like "S'tum" (with the Hebrew letter Samech as the first letter). The explanation of the word "Sh'tum" , written with a Shin as the first Hebrew letter is "opened" , as in the verse from this week's Torah Portion: "Whose eye is opened" (Bamidbar 24:3). That is to say, even though my mouth is blocked, it is opened a little bit to pray to Hashem in the direction of the Land of Israel, and to send the prayer by way of the Gate of Heaven, as our Rabbis of Blessed Memory said in the Gemara Brachot (30a). The Ibn Ezra and the Ramban write that the word "Sh'tum" (opened) is found only one time in the Scriptures, in this week's Torah Portion "Whose eye is opened" (Bamidbar 24:3). But according to the Shl"a it is also present in Eicha (3:8) according to the written form but not according to how it is read.
"Fallen down and with uncovered eyes" (Bamidbar 24:4).
It has been said in the name of a particular Tzaddik (righteous man) that this hints that all of a person's falls are only because he doesn't guard his eyes.
"How goodly are your tents, Yaakov, your dwelling places, Yisrael" (Bamidbar 24:5)
The Sages say that these are the synagogues and Torah study halls. It is told, that one time someone asked the Natziv of Volozhin how he was able to live next to the Yeshiva which had a lot of noise, and the sound of learning Torah, and how come that doesn't bother him to sleep. The Natziv answered and said, that behold, also the owners of the gristmill live next to the gristmill, and I have never heard that they have complaints about the noise of the mill. On the contrary, they have a pleasant and sweet sleep the more that the mill works, since they know that they are making a lot of money from it. Also I, when I hear the sound of Torah learning, then I think about the verse "How goodly are your tents Yaakov" , and I enjoy it while I am sleeping. (from Torat HaParsha)
"...those who bless you are blessed and those who curse are cursed" (Bamidbar 24:9)
Yitchak said (to Ya'akov when he blessed him) those who curse you will be cursed and those who bless you will be blessed (Braishit 27:29), and Bilaam said the opposite, those who bless you will be blessed and those who curse you will be cursed (Bamidbar 24:9). Yitzchak truly wanted to bless, and therefore finished at the end with a blessing, but Bilaam's intention was to curse, and therefore finished at the end with a curse. Rashi in the Torah Portion of Toldot explains that for righteous people, their beginning is suffering and their end is tranquility, and their curses and sorrows precede their blessings, and therefore Yitzchak first mentioned the curse on those who curse, prior to the blessing on those bless who bless. For wicked people, their beginning is tranquility and in the end suffering; therefore Bilaam said his blessing before his curse.
Words of Encouragement about Prayer
It is written in the Halacha (Jewish law) that it is necessary to pray as if counting money. But apparently we see that the cashier in a bank counts the money quickly, and today there is a machine that counts the money at great speed. So how is it possible to compare prayer to counting money? The answer is that it is possible to count quickly only when all the bills are of one kind, but if one needs to count different kinds of money, such as Shekels, Dollars, and Sterling, and he has bills of 100 and bills of 50 and of 20, then it is not possible to count quickly. And that is the intention, that in prayer every word is a complete subject in and of itself, and the Anshei Knesset HaGedola (Men of the Great Assembly) intended within each word very many meanings, and that is the explanation of "as if counting money".
The Torah Portion of Balak has 104 verses. Haftora: "V' haya Shaarit Ya'akov" (Micha 5)
Pirkei Avot, Chapter 6 (second cycle)
The Hebrew letters that spell the name of the month of Tammuz are: Tav, Mem, Vuv, and Zayin.
These letters are the initial letters of two important messages:
1) "Z'manai T'shuva M'mashmashin U'va'in" (Note: Z'manai starts with Zayin, T'shuva starts with Tav, M'Mashmashin starts with Mem, U'va'in starts with Vuv)
In English that means: "The time for repentance is actualizing and coming."
2) "Z'rizin M'akdimin V'osin T'shuva" (Note: Z'rizin starts with Zayin, M'akdimin starts with Mem, V'osin starts with Vuv, T'shuva starts with Tav)
In English that means: "Alacritous people begin early and repent."
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Chukat
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
"This is the statute of the Torah." (Bamidbar 19:2)
It's been asked, why wasn't it written "This is the statute of the Heifer" , and the explanation is that in the Torah there are Mitzvot that can be understood intellectually, such as honoring one's father and mother, which is a matter of gratitude, and observance of Shabbat and Yom Tov, since one needs to have rest and it's beneficial for the body. But regarding the Red Heifer, we don't know the reason for it, and if we fulfill it this demonstrates that we are fullfilling all the Torah for the sake of Hashem and not for the sake of our own selfish benefit. Therefore it is written "This is the statute of the Torah". (Bamidbar 19:2) (from the Ohr HaChaim)
"This is the statute of the Torah." (Bamidbar 19:2)
Rashi explains, since the Satan and nations of the world taunt Israel saying "What is this Mitzvah and what reason is there in it?", therefore it is written of it that it is a statute, it is a decree from before Me and you have no right to question it. And this needs investigating, why specifically regarding this Mitzvah do the Satan and nations of the world taunt Israel? And the explanation is what is written when Bilaam wanted to curse Israel, "And Bilaam saw that it was good in the eyes of Hashem to bless Israel, so he didn't go as in previous times in the direction of divinations, but he set his face toward the wilderness." (Bamidbar 24:1) And Rashi explains, Bilaam said that [whether] Hashem wants to curse them or doesn't want to curse them, I will recall their sins and the curse will take effect upon the mention of their sins. And the Translation into Aramaic by Onkeles says, that he set his face toward the direction of the [golden] calf that Israel served in the wilderness. Behold, that Balak and Bilaam when they wanted G-d-forbid to bring harm to Israel they knew that G-d-forbid that by means of recalling the sin of the calf the curse would take effect. And here (at the verse "This is the statute of the Torah") Rashi brings in the name of Rabbeinu Moshe HaDarshan a reason for the Red Heifer, that it is to atone for the sin of the calf: his mother should come and clean up the excrement of her son. And that is why the Satan and nations of the world taunt Israel precisely about this Mitzvah, "What is the reason for it?" so that they should say to them the reason is the calf and by means of that they will mention the sins of Israel and G-d-forbid the curse will take effect. And to this, the Holy One Blessed Be He answers, it is a statute from before Me and you have no right to question it. There is no permission to question it and to mention the sin, and thus the mouth of the Satan will be blocked.
Rashi brings a reason for the Red Heifer in the name of R' Moshe HaDarshan.
And this presents a difficulty, since the Sages said that we don't know the reason for the Red Heifer. The Ohr HaChama provides an explanation, when the Sages said that we don't know the reason for the Red Heifer, that was only on the level of P'shat (the simple, straightforward understanding of the Torah). But on the level of Midrashic interpretation, it's possible to say many reasons.
"Which doesn't have a defect, upon which a yoke has not come." (Bamidbar 19:2)
Someone who holds that he doesn't have any defects, it's a sign that he doesn't have upon him the Yoke Of Heaven. (from Mayana Shel Torah)
"And every open vessel that has no covering fastened to it is impure." (Bamidbar 19:15)
The explanation is that any earthenware vessel if it is not closed well, becomes defiled, because the defilement enters into its interior air-space. The Masters of Ethics say "Every open vessel" , someone who has an open mouth and speaks forbidden speech, "it is impure" , it's a sign that he has defilement within him.
"And the children of Israel came...And Miriam died there." (Bamidbar 20:1)
The section about the Red Heifer was told to Israel in the second year after going out from Egypt on Rosh Chodesh Nissan on the day of erecting the Mishkan (i.e. the Tabernacle), and the death of Miriam was in the fortieth year. So why was the the death of Miriam adjacent to the section about the Heifer, since many years had elapsed between the two events? The answer is that the verses are coming to hint to us that just as the Heifer atones for Israel, as was explained by R' Moshe HaDarshan that it atoned for the sin of the calf, so the death of Tzaddikim (righteous people) also atones.
Moshe was punished because he hit the rock.
This was because there would have been a great sanctification of Hashem's name if he had spoken to the rock; if a rock listens to what is spoken to him, all the moreso should a person listen to what is spoken to him. It has been asked, if one hits a rock and it gives water isn't that also a miracle and sanctification of Hashem's name? The explanation, is that the Holy One Blessed Be He desires that we should learn to come close to Hashem without having to be hit.
It is written by the Sages, that Aharon loved peace and pursued peace, and brought about peace between a man and his wife.
When Aharon died, 80,000 young men whose names were "Aharon" walked after his funeral bier. They had been born in the merit of Aharon who had brought about peace between their parents, and they were walking with their right shoulders exposed, for that used to be the custom.
"And from the wilderness to Matana (the name of a place , which can also be translated as the word "gift" in English). (Bamidbar 21:18)
The Sages say, that if one makes himself like a wilderness which is ownerless and he gives up all of the vanities of this world, and gives in to everyone without any resentment, he will get the Torah as a gift. One time a man went to the "Chazon Ish", and during their conversation he asked the "Chazon Ish" if he feels resentment towards him, because perhaps he said something to him that was disrespectful. The Chazon Ish answered him, in my store I don't have at all an item like that, I don't know what resentment is.
Ethical Teachings about Anger
The Sages say that every time that a person gets angry, it is as if he is participating in idol worship, because the anger is not beneficial for him at all just like idol worship which is not beneficial at all. And not only that, but it damages him. That is like what the Sages say, that for an angry person nothing comes up in his hand except for his anger, and all that it does is damage him. It is written in the holy books that occasionally when Hashem wants to shower a person with Heavenly blessings, He tests him in the matter of anger. If he overcomes his anger, he receives the blessings, but if G-d forbid he gets angry, then he loses them.
The Torah Portion of Chukat has 87 verses. 3 positive commandments. Haftora: "V'yiftach Hagiladi" (Shoftim, 11)
Pirkei Avot, Chapter 5 (second cycle).
The Hebrew letters that spell the name of the month of Tammuz are: Tav, Mem, Vuv, and Zayin.
These letters are the initial letters of two important messages:
1) "Z'manai T'shuva M'mashmashin U'va'in" (Note: Z'manai starts with Zayin, T'shuva starts with Tav, M'Mashmashin starts with Mem, U'va'in starts with Vuv)
In English that means: "The time for repentance is actualizing and coming."
2) "Z'rizin M'akdimin V'osin T'shuva" (Note: Z'rizin starts with Zayin, M'akdimin starts with Mem, V'osin starts with Vuv, T'shuva starts with Tav)
In English that means: "Alacritous people begin early and repent."
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
