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Parshat Masei Weekly Dvar Torah Ahavat Hashem

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Parshat Masei Weekly Dvar Torah Ahavat Hashem Parshat Masei 28 Tammuz 5774 / July 26, 2014 Daf Yomi: Megilah 15; Nach Yomi: Yimeyahu 21 Shabbat Chazak / Shabbat Mevorchim Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Ahavat HaShem Rabbi Shalom Ever mara d'atra, Young Israel of Margate, NJ In the last few sentences of Sefer Bamidbar, and at the end of Parshat Masei, we learn that the five daughters of Tzelafchad became wives of the members of their own tribe (Numbers 36:11), even though they had permission to intermarry with other tribes (see Baba Basra 120A). As the Torah states, “To whomever is good in their eyes” (Chapter 36:6). These women demonstrated their sterling character when they chose to stick with their family tree and keep the pedigree. They were aware of the explanation of SFORNO (1470-1550) that, because it was originally the will and “Ratzon HaShem” not to mingle the tribes with each other, and although they were allowed to follow their hearts desire in finding their mates, they insisted on fulfilling the mitzvah of not mixing up the genealogy, because HaShem commanded it to Moshe. Thus, the daughters exhibited true Ahavat HaShem (love of G-d). This concept is beautifully explained in Mesilas Yeshorim, “Path of the Just” in Chapter 18, regarding the trait of saintliness, where one who truly loves his creator will not fulfill his obligations by means of the duty which is accepted by all of Israel in general. Instead, he will react in much the same way as a son who loves his father. If his father gives only a slight indication of what he wants, the son will know his father wish and will fulfill it as completely as possible, despite not having been given a direct request. If it brings pleasure to his father, the son won’t need an explicit command, but since it is HaShem’s desire, he will do all he can to be called, “One who gives pleasure to his Creator.” Rabbi Zalman Sorotzkin (1881-1966) writes about the burning desire of many tribes to be chosen as Leviim, although they forfeit portions of land in Eretz Yisrael, and depend on handouts and contributions of maaser to sustain themselves. But the passion to serve HaShem and wear the badge of honor was their greatest pleasure, even if it meant a life filled with struggle. To be an agent of HaShem as a gate-keeper or watchman in the Mikdash, was their greatest joy – another fine example of Ahavat HaShem. In Vayikra (Chapter 23:2) it states that the Festivals of HaShem are designated as Holy Holidays, “these are My festivals.” Why the repetition of the word “festivals” at the end of the pasuk since it was already stated at the beginning? The Chasam Sofer (1762-1839) explains that a servant who seeks rewards for his deeds performs only the minimum tasks required. But a loyal son who serves his father, will offer things to him, even if not requested to do so. Therefore, when the Torah tells us to observe one day of Yom Tov, we Jews, in the spirit of holiness, know that HaShem loves us and is happy with our observance of the holidays. And we add another day – “Yom-Tov Sheini.” HaShem tells us that these extra added holy days are also “My Festival, as though I instructed you to do so.” Once again, when we do His will wholeheartedly, we are totally validated by HaShem and are given full credit and blessings…all because of Ahavat HaShem. The Mussarists tell us that to love your neighbor or friend is also in harmony with your Ahavat HaShem. We are instructed that every person is created in the image of G-d, and that his neshama (soul) is part of the Almighty. Love of HaShem, therefore, blends and intertwines with our relationship with mankind, as one inseparable mitzvah. We can carry the theme of Ahavat HaShem a step further. When the Torah orders us to bring the Korban Pesach, it says that the children of Israel did as HaShem commanded. Rashi brings down the Midrash that the command to fulfill this mitzvah was given on Rosh Chodesh, much before the designated time of the eve of Passover. How could they have performed the mitzvah two weeks before its time? Since they already accepted the obligation of performing the mitzvah in the spirit of Ahavat HaShem, the Torah considers it a done deal. The readiness to do the will of HaShem is sufficient to be rewarded. The aspiration to undertake the mitzvah is like the performance of the deed. Reb Yissochor Dov of Beltz, Zt”l, connected the preamble to the mitzvah of reciting Shema, showing how HaShem had chosen his people of Israel with love. Since Ahavat HaShem is a difficult deed to perform religiously, but because HaShem has so much love for us, it is proper that we reciprocate with the same fervor and emotion to love Him ─ like a mirror effect. Maimonides, in Yesodei Hatorah, Chapter 2, suggests advice for how to better love HaShem He poses the question as to how to increase our love for Him. The answer he gives it that, by comprehending and pondering his great miracles (for example, the solar system), to see His infinite wisdom, a person will want to know Him more and increase his desire to do so, such as what King David did (Psalms, Chapter 42:3) “My soul thirsts for HaShem, the living G-d.” Chovos Halevavos, “Duties of the Heart,” Chapter 6, also encourages us to recognize what HaShem has done for us and that He has given us more than our share. Thus, we are obligated to repay Him by exhibiting Ahavat HaShem to show our gratitude. Jacob’s prayer of Shema Yisrael, upon meeting Yosef after 22 years, was in recognition of the fact that his son was still alive and a religious Jew in Egypt. This was Jacob’s automatic display of Ahavat HaShem in gratitude for the favors bestowed upon him. The Kedushas Levi of Berditchev (1740-1809), on the sentence in Song of Songs Chapter 1:2, “Kiss me with the kisses of his mouth” teaches us to love HaShem, just because of his love for all of us ─ not for an ulterior motive. In Chassidic lore, there is the story of a Rabbi who came to one of the Masters, seeking a quick and easy way to acquire Yirat Shamayim (fear of HaShem). The Masters explained there was no prescription for that, but the remedy is for Ahavat HaShem! The segulah for that is Ahavat Yisrael – to love each Jew which will facilitate the ability to love HaShem. If a person feels he cannot reach the true level of Ahavat HaShem, perhaps he would be able to get there by davening and reciting the words of Yedid Nefesh (Artscroll Siddur page 590, second paragraph) “My soul pines for your love, please heal her now so she will be strengthened and healed, and that eternal gladness will be hers.” May HaShem assist us in all the resolutions of Ahavat HaShem, and may we find favor and grace, as in the days of old. Shabbat Shalom Printer Friendly: https://www.dropbox.com/s/zkaumgfsmv379xj/MASEI_Rabbi_Ever.doc The Weekly Sidra "The Last Idol" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis As we have seen in our mailings countless times prior, every word of the Torah must be most diligently weighed and evaluated to comprehend the true meanings therein. Nothing is ever taken for granted. In this week’s Sidra, we have a very good example of this principle. Prior to Y’tzi’as Mitzrayim, the Exodus from Egypt, HaKadosh Baruch Hu commanded Moshe to inform the B’nai Yisroel of the following: “For I will pass through the land of Egypt this night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the deities of Egypt I will execute judgment; I am HaShem!” (Sh’mos 12:12) Yet, in this week’s Sidra, as the histories of the B’nai Yisroel are accounted, we read: “For the Egyptians buried all their firstborn, which HaShem had struck among them; upon their deities also HaShem executed judgments.” (Bamidbar 33:4) Now, prior to the Exodus the Torah states, “All the deities of Egypt,” and in this week’s Sidra it states simply, “Their deities.” What is the difference? The following answer to this question is provided by the commentary Birkas HaShir. After the Exodus from Egypt, as the B’nai Yisroel began their journey into the wilderness, HaKadosh Baruch ordered Moshe to announce the following to the B’nai Yisroel: “Speak to the B’nai Yisroel, that they turn and encamp before Pi Hachiros, between Migdal and the sea, opposite Ba’al Tz’fon; before it shall you encamp by the sea.” (Sh’mos 14:2) What was this Ba’al Tz’fon? It was an exalted Egyptian deity, which Rashi, quoting the M’chilta (B’Shalach Parsha #1), tells us was the only idolatry left for the Egyptians after all the others were destroyed by HaKadosh Baruch Hu. Why did this false deity survive the others? In order to deceive the Egyptians into thinking that after the Exodus, their deities still had power, which would draw the Egyptian cavalry into pursuing the B’nai Yisroel in the midst of the Reed Sea, culminating in their most justifiable destruction.
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