PARSHAS Chukas 2 TAMUZ 5768 5 JULY 2008

Parsha Perspectives DOVID BASLAW ושרף את הפרה לעיניו את ערה ואת בשרה ואת דמה על פרשה ישרף “ personal events and how they impact our ‘‘Someone shall burn the cow before his eyes – its hide, and its flesh, and its lives. This is illustrated in a story that took blood, with its dung, shall he burn.’’ (19:5) place immediately before the outbreak he Midrash on this week’s Parsha draws a connection between the Red Heifer of the Second World War. A student of a well-known yeshiva decided to take a (the ashes of which was used to purify the impure) and the sin of the Golden long walk in the forest during his lunch TCalf. A parable that illustrates their relationship is cited in which the toddler break. Unbeknownst to him, the young of a female servant in the king’s palace soils the pristinely polished floor. Upon seeing man ended up crossing over the Russian the fowl sight, the king demands that the mother of the child come and wipe up her border where he was quickly arrested, child’s mess. Similarly, after the sin of the Golden Calf, Hashem spoke to both Moses charged with treason, and put into prison and Aharon, commanding the Jewish people to observe the mitzvah of the Red Heifer for 5 years. In that relatively short time, the with the intent that it should serve to “clean up” the sin of the golden calf. young man saw his entire world fall apart. Denied contact with his family and friends, (and similarly the power of other elements he paced his prison cell, questioning what In one of the most fundamental of nature such as water, wind, earth) can he could have done to deserve all this explanations of the Torah, Rashi develops be used to build the world or destroy it. anguish and suffering. Upon his release this relationship further by citing many after the war, when he made his way parallels between the sin of the Golden On a deeper level, one of the many back to the yeshiva, he discovered that Calf and the mitzvah of the Red Cow. One lessons that the relationship between all the other young men and rabbis had such parallel is that just as the Golden Calf the Red Heifer and the Golden Calf is been taken out and shot, leaving him the was fashioned by fire, so too was the body teaching us is what may appear to the only survivor. He then realized that the of the Red Heifer to be consumed by fire. naked eye as an act of destruction is act of being arrested and put in prison, About this comparison, Rabbi Goldwasser really an act of creation. In the case of the accused of a crime he was not guilty points out an interesting contrast. The burning of the Red Heifer, an opportunity of, was in reality an act that insured his making of the Golden Calf involved a to reclaim purity is created. Similarly, survival and saved him from certain death. transformation from an inanimate object what might appear on the surface as an (gold) into something that became alive, act of creation in fact manifests itself in Perhaps one of the many lessons that through fire. On the other hand, the ashes utter destruction. Consider the sensational the Golden Calf and the Red Heifer that were needed to carry out the command episode of the creation of the Golden Calf have to offer is that events in the of the Red Heifer, came about in a reverse that yielded almost irreversible damage. world and in our lives that can appear process. Something that was initially alive devastating are in fact the preliminary would, through fire, become inanimate One can surely agree that the above stages for creating new opportunities. (the ashes). Rabbi Yaakov Yisroel Bifus observation is not only experienced comments in his work titled Lekach Tov through the elements of nature and how Dovid Baslaw can be reached at [email protected] that one can see here that the power of fire they effect the world, but also through 13,000+ PARTNERS STUDY TOGETHER EACH WEEK THOUGH PARTNERS IN TORAH. Hundreds more are still waiting for a partner. HELP CHANGE THE STATS. Call 1-800-STUDY-42 or visit www.partnersintorah.org Talking Points chukas r a b b i e l a z a r m e i s e l s 1. Just Because stand him in good stead and prevent his 2. Forgive and Forget downfall at the hands of the Jewish nation. - “This is the decree of the Torah, which Rashi Hashem commanded…” 19:2 “And the people came to Moshe and they said, ‘We have sinned, for we have spoken against “And the refugee came and he told This is the Decree of the Torah - The Hashem and against you. Please pray to G-d Abraham the Hebrew…and Abraham heard that his brother [i.e. nephew Lot] Torah referred to it as a “decree.” I have decreed that He should remove from among us the it, and you are not permitted to question it – was captured…” Bereishis 14:13-14. Rashi [fiery] serpents. And Moshe prayed on behalf – This refugee was none other than Og, of the people.’ 21:7 who ran to inform Abraham of the capture Rabbi Elazar ben Azariah said, “One should of his nephew Lot. His intent, however, was not say, ‘I cannot stand the meat of swine, I And Moshe prayed – From here we dishonorable. He hoped that Abraham would don’t anyhow like wearing Klayim [mixtures derive that one who is asked for forgiveness die in battle and Sarah would be left for him of wool and linen], adultery simply holds no should not be hardhearted and should hurriedly to marry. - Rashi appeal to me.’ Rather, one must say, ‘Perhaps grant his forgiveness. – Rashi Although Lot’s intentions were anything but I am tempted by these things, but what can I principled, the Torah tells us that Moses do? My father in Heaven decreed that I mustn’t And Moshe prayed – “This teaches us feared their merit many years later. Such is partake of them!’” – Yalkut Shimoni, Vayikra the great humility possessed by Moses who did the power of a good deed that even when 20:626 not hesitate to pray on their behalf although ill-intentioned, it has the power to protect its he was a prime target of their complaints. It executer hundreds of years later. If this was This is the Decree of the Torah - also demonstrates the extraordinary power of true of the kindness of Og, a wicked man to Although there’s nothing wrong with attempting repentance, for as soon as the people owned the core, how much more so is it true of the to perceive the rationale behind the mitzvot, up to their indiscretions they were immediately kindness of Abraham, who acted solely for the ideal attitude one should adopt when set on the path to forgiveness.” – Medrash the will of the Almighty! We, his descendants, performing the mitzvot is one of indifference to Rabbah 19:23 continue to reap the benefits of his beautiful anything but the will of the Almighty who bade deeds thousands of years later him to act in this manner. One who approaches In a similar vein, we find that Abraham prayed the commandments with this attitude on behalf of Avimelech although he had sought demonstrates a high level of subservience to violate his wife Sarah [Genesis 20:17], and Iyov (Job) prayed on behalf of his friends [Iyov to the Almighty, and makes himself a worthy This page is dedicated to and written 42:10]. Furthermore, adds Rabbeinu Bachya, recipient of His blessings. – Dvash V’Chalav for the 6,000 Partners in Torah mentors. one who fails to grant forgiveness upon sincere We welcome you to join their ranks by request is called a “sinner,” as the verse makes calling 800-STUDY-4-2. Please send your clear in Sefer Shmuel [ Samuel 1:12:23]. D’vash V’Chalav explains that this is the reason comments, questions, and suggestions Maimonides writes that if we are quick to forgive we refer to the third meal of Shabbat as, “Shalosh to [email protected] Seudot” [Three meals], as opposed to the more others, G-d will be quick to forgive us as well. grammatically correct title, “Seudah Shlishit” [Third meal]. Typically, one partakes of the first two meals 3. no Good Deed Goes Contact info for Partners in of Shabbat with a hearty appetite, whereas the third Torah mentor advisors*: meal which follows hard on the heels of the first To Waste Rabbi Elazar Meisels ~ two is often a struggle due to a lack of appetite. If “And G-d said to Moshe, ‘Do not fear him. 212-810-2602 one partakes of this meal as well, it indicates that his (Sunday & Tuesday 8:00 - 11:00 pm) prior eating was not motivated solely by gastronomic For in your hand I have given him, his entire [email protected] pleasure. Rather, it was an attempt to glorify the Holy nation, and his land, and you shall do to him Shabbat, and fulfill the will of the Almighty who bade as you did to Sichon, King of the Amorites, Rabbi Pinchos Jung ~ 845-425-6533 us to partake of festive meals. Otherwise, he would who lived in Cheshbon.” 21:34 have readily forgone the third meal altogether. Thus, (leave message) the third meal sheds a favorable light upon the first two, and is therefore credited with those as well, Do not fear him – This assurance was necessary because Moses was fearful *Kindly reserve use of our advisors which is why it’s referred to as, Shalosh Seudot – for mentor contact. Three meals, for it justifies our participation in the lest the merit of Og, King of Bashan, who first two. assisted Abraham [many years earlier when he informed him of his nephew Lot’s capture] my very own ketubah rabbi elazar meisels

5. Proper text of the ketubah written in Ara- maic ear Rabbi, 6. Signatures of two kosher witnesses I hope you don’t mind my question even though it’s not related to my [i.e. Sabbath Observant, unrelated to either Chatan or Kallah etc.] study session with my havruta, but she suggested I write and ask D Personal expressions of love and commitment what you thought. I’m preparing for my wedding which is only nine months that vary from the accepted text are not ac- away, and I need to get a ketubah but I’m having a hard time choosing one. I ceptable and can in fact invalidate the kosher found a place online that offers so many options but I don’t know where to begin. status of a ketubah because in order for the document to meet the strict standards of a le- They offer a traditional text, and then a whole bunch of others. Is there any gal document, all the above criteria must be reason my hattan and I can’t just make up our own text? Isn’t the whole point met in the specific manner set forth by the Halachah. By way of analogy, consider the at- just to express our love and commitment to one another? titude one assumes when drafting a purchase Thanks Rabbi, agreement to finalize the sale of a home or business, wherein great effort is expended to Melanie ensure that its wording is precise and legally binding. It is readily understood that such doc- uments are not the appropriate place to ex- Melanie, liens on the husband’s various assets to en- press ones innermost sentiments toward the Before I respond, allow me to wish you a sure payment under all but the most extenuat- house in question. They’re purely legal docu- hearty Mazal Tov, and reassure you that I am ing circumstances. In the manner of all legally ments, and little thought is given to aesthetics happy to accommodate questions on a variety defensible contacts, witnesses who testify that or emotions. of subjects, not just those pertaining to your they personally witnessed the Chatan obligate study sessions through Partners in Torah. Pre- himself to everything written into the docu- Of course, provided the text is laid out prop- paring for a wedding can be a rather hectic ment must sign the document too. erly, one may wish to decorate the ketubah experience, and if I can be of assistance in any in an artful manner and you are free to do way, I’m honored to do so. Our sages were so concerned with protecting so without restrictions. It may be handwritten the woman’s interests that they decreed that or printed on plain paper, or something much As far as the ketubah is concerned, your ques- a couple may not live together, even tempo- more elegant. Many of the websites that sell tion makes me suspect that you have not yet rarily, unless she is in possession of a proper ketubot allow the customer to select from a learned about the full function of this very im- ketubah. If her ketubah was lost or destroyed, wide range of borders and artwork, and will portant document. Its purpose is actually not it must be replaced by a special replacement customize the document to accommodate to demonstrate your love and commitment ketubah formulated under the aegis of some- these requests without altering the traditional to each other. That was accomplished already one knowledgeable in the laws of drafting this text in the least. You and your Chatan might when you agreed to marry each another. The unique document. want to consider something along these lines ketubah is a legal document that was intro- which offers the best of both worlds. duced by our Sages [according to most opin- Since the ketubah is a legal document that ions] during Talmudic times to address a seri- must be indisputable, our sages provided ex- If you wish to learn more about the ketubah ous problem in the marriage arrangement that act instructions on how to write it, and what it and other aspects of the Jewish wedding, there allowed a man to divorce a woman without must contain, so that it meets all the criteria is an excellent book on the subject written by any penalty. Our sages felt that this ease of of a proper halachic (legal Jewish) contract. Rabbi Aryeh Kaplan titled Made in Heaven: A divorce left a woman vulnerable, and sought These laws are far too numerous to elucidate Jewish Wedding Guide, which you’ll find ex- a means to protect her interests in marriage. upon in this column, but I will list six primary tremely helpful. Thus, they decreed that a wedding could not items that are critical to ensuring that the ketu- commence unless a man first presented his bah meets these criteria: With warmest wishes and blessings, wife with a ketubah, which clearly states his 1. Hebrew date Rabbi Elazar Meisels obligation to care for his wife during marriage, 2. Location where the Chuppah occurs and to financially compensate should the mar- 3. Full Jewish names of Chatan, Kallah, and Submit questions for publication consideration riage end through divorce or widowhood. The their fathers’ to: [email protected] ketubah even includes provisions which place 4. Financial commitment t is well-known that the trait of anger is frowned upon by the state of joy and contentment and not sad- ness, yet one should not seek unnecessary Torah, and is considered both wicked and damaging. In the episode pleasures and laughter. Even anger should the waters of rebellion, anger is a central issue. be felt only for an important reason, so that ,מי מריבה of the his warnings will deter someone from re- IThe sixth interpretation cited by Ohr HaChaim regarding the sin of peating the impropriety (or sin). However, from a practical standpoint, Rambam (ibid. Moses and Aharon is that of Rambam (Maimonides). 2:3) revises this idea. To paraphrase, ``There To paraphrase Rambam in Shemoneh Pera- ing that Moses’s sin was a flaw in faith or are traits where one should not behave in kim (toward the end of Ch. 4), in which he belief, not because he displayed anger. the middle road ... One is haughtiness ... sets forth his fundamental thesis that one And also anger is an extremely wicked trait, Rabbi Yehuda Lowe, known as The Maharal should always follow a middle path in char- and it is advisable that one distance himself of Prague, (Gevuros Hashem Ch. 7), howev- acter traits, Rambam says that the sin of Mo- from it to the maximum degree, and teach er, deflects Ramban’s argument. He says that ses was that he veered to the extreme posi- himself not to be angry even for something the greatest of all prophets, more spiritually patience, by that deserves anger ... And if he must display ,סבלנות tion in the middah of complete than any before him or afterward, displaying anger at the nation in telling them anger upon his children or household ... so יען לא האמנתם בי came to be charged with Listen that they return to good behavior, he should ,שמעו נא המורים :(Bamidbar 20:10) ,Listen now שמעו נא המרים because he said now, O rebels. And Hashem exacted severe only display anger for effect, but not feel an- O rebels in anger and derision, and also punishment from such an exalted person as ger. The Sages have said that `one who gets because he struck the rock twice in anger. Moses for showing anger toward the nation angry, it is as though he worships idols ... And this was not proper for him, since he in a situation where this was not warranted. Even if he is a scholar, his knowledge will saw that Hashem was performing a mir- Furthermore, such a person has desecrated leave him, and if he is a prophet, his proph- acle, and he should have girded himself Hashem’s Name, because they (the nation) ecy will leave him. And those who engage and strengthened his faith in Hashem. By hoped to learn from his behavior and words in anger, their lives are not called living.” Moses exhibiting anger rather than joy, he how to be [spiritually] successful both in showed the opposite of faith. Thus, he was this world and the next, and how can that not punished for the anger itself, but for the In discussing the various forms of anger (as occur by observing this evil trait?! And how lack of faith to which the anger attested. enumerated in Avos 5:11), Mesillas Yesha- did Moses exhibit anger, which is among rim (Ch. 11) says that one who gets angry the worst kinds of behavior, which ema- when anything goes against his will and nates from a wicked spiritual inclination? In light of this discussion, it is appropri- he is filled with fury ... can come to destroy ate to review some of the comments of an entire world ... for his intelligence does .anger ,כעס the Sages regarding the trait of Although Ramban (Nachmanides) does not rule him at all, and he is completely not question Rambam’s description of an- devoid of guidance, like wild beasts ... And he will easily transgress every type of pro- ger as a serious flaw, he vociferously - dis [Rambam (Hilchos Dei’os Ch. 1) sets forth hibition ... for he has no restraint, only fury. agrees with Rambam’s interpretation of the principle that in all personal traits and He concludes that even lesser degrees of the episode. Nevertheless, there is a point behavior one should adopt a middle of the anger are unacceptable, until one reach- in Ramban that requires a clarification. road approach and not veer to the extremes difficult ,קשה לכעוס es the point of being Among his arguments against Rambam of the spectrum. Thus, for instance, one .and easy to appease ,נוח לרצות ,to anger is that the verse states that Hashem pun- should not be miserly and tightfisted with ished Moshe , Because his money, nor should he give charity above יען לא האמנתם בי you did not believe in Me (v. 12), indicat- his means. Similarly, one should be in a TABLE TALK Hey, I Never Knew That! For discussion around the Shabbos Table Amazing Insights About the Weekly Parsha Ozer Alport

Rabbi Avraham Gombiner, known as the Magen Avrohom, writes that it is the custom of pious individuals to fast on the The Torah uses the phrase Friday of the week in which Parshas Chukas is read, in observance of a tragic event which occurred on that day. What “this is the chok (decree) tragedy took place and why did it invoke this dramatic custom? of the Torah” in conjunc- Q(א tion with two mitzvot: the purifica- On this day in the year 1244, 24 cartloads of the Talmud and other holy books were publicly burned in France by tion of the Red Heifer, and the laws non-Jews due to allegations of heretical and rebellious teaching contained therein. Rabbi Hillel of Verona, a student of of koshering utensils (31:21-24). the great Rabbeinu Yonah – who was living at the time – wrote in a letter that his illustrious teacher noted that just 40 What do they have in common, Adays prior to this episode, the Jews had publicly burned in that very spot a number of copies of the controversial philosophical and why would this phrase be writings of Maimonides, such as Moreh Nevuchim (Guide to the Perplexed). He saw in this tragedy a Divine punishment being used specifically in connection with meted out for their actions, and viewed it as a Heavenly message supporting the legitimacy of the teachings of Maimonides. them? (Darash Moses by Rabbi The Jews of the time regretted their actions and prayed for Divine forgiveness, thus ending the bitter controversy over Moshe Feinstein) the philosophical views of Maimonides. Although fasts commemorating historical events are normally established on the calendar date on which they occurred, the this“ –דא גזירת אורייתא In denying Moses’s petition Rabbis of the time mystically inquired regarding the nature of the decree, and received the cryptic reply is the decree of the Torah”. This is taken from Onkelos’s Aramaic translation of the second verse in Parshas Chukas (19:2), a to enter the land of Israel, message they interpreted as alluding to the fact that the decree was connected to the day’s proximity to the reading of Parshas the Torah uses the word Chukas. The fast day was therefore established on Erev Shabbat preceding the reading of Parshas Chukas. The Magen Avrohom(ב therefore. The Baal HaTurim further notes that the terrible pogroms (commonly referred to as the Pogroms ofTach V’Tat, 1648-9) when two entire Jewish , לכן .communities were brutally destroyed, also took place on the Erev Shabbat preceding Parshas Chukas לכן writes (20:12) that the word has the same numerical value as measure-for-mea- The Torah discusses a person who “scorns” the word of Hashem and breaks His commandments, declaring that such a“ – מדה במדה sure”. In what way was Hashem’s person will be cut off from Hashem and his sin will be upon him (15:31). The Talmud (Sanhedrin 99a) understands this decree that Moses and Aaron verse as referring to a person who studies Torah but neglects to teach it to others. Although there is a positive mitzvah wouldn’t be allowed to enter the Qto teach Torah to others, it is difficult to understand why the failure to do so should be judged so harshly? land of Israel considered a mea- sure-for-measure punishment for Rabbi Avrohom Yaakov Pam explains that the very fact that a person is able to keep his learning to himself reveals that their sin in hitting the rock to bring he doesn’t grasp the sweetness of the Torah that he studies. If he appreciated and personally experienced its beauty forth water instead of speaking to and depth, he would literally be unable to contain it within himself. As proof, Rabbi Pam quotes the Chasam Sofer Awho writes that Moses was the only human who understood the mysteries of the purification of the Red Heifer. Nevertheless, it? (Rabbi Yehoshua Leib Diskin) the fact that he wasn’t permitted to share it with anyone caused him so much agony that he actually preferred not to have been privy to this mystical secret! It follows that if a person studies Torah and doesn’t feel compelled to teach it to others, he obviously doesn’t appreciate the value of the Torah that he learned. While it is beyond our ability to fully comprehend the Torah’s harsh punishment for not sharing the Torah we study, we can certainly use this verse as a motivator to share our knowledge with others. Ozer Alport can be reached at [email protected]

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