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Parshat Beha'alotcha Weekly Dvar Torah the Weekly Sidra Parshat Beha'alotcha 19 Sivan 5776 /June 25, 2016 Daf Yomi: Bava Kama 25; Nach Yomi: Isaiah 45 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 The Weekly Sidra "What Is Important Is What Is Done With Life" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis In this week’s Sidra, after the Torah details the designation of the banners of each of the tribes, Moshe addresses his father-in-law: “And Moshe said to Chovav (Yisro), the son of R’uel the Midianite, Moshes’ father-in-law, ‘We are journeying to the place about which HaShem said, ‘I will give it you.” Go with us, and we will do you good; for HaShem has spoken good concerning Yisroel.’” (Bamidbar 10:29) Yet, Yisro responds in this manner: “And he (Yisro) said to him, ‘I will not go; but I will depart to my own land, and to my kindred.’” (ibid. 10:30) Moshe’s second statement to his father-in-law is a passionate plea: “And he (Moshe) said, ‘Leave us not, I pray you; for you know how we are to camp in the wilderness, and you may be to us as eyes. And it shall be, if you go with us, it shall be, that whatever goodness HaShem shall do to us, the same will we do to you.’” (ibid. 10:31-32) And, with that, the dialogue between Moshe and his father-in-law concludes, without a word in return from Yisro. Why in fact, did Yisro desist from defending his own position? To unearth why Yisro remained silent, we turn to the text Drush V’ha’Iyun by the Admur (Chassidic master) Rav Aharon Levine, the Reisher Rav (who died in the Holocaust) of blessed memory. In LaShon HaKodesh (holy tongue), explained the Reisher, two words are generally used for the term ‘with’- ‘Es’ and ‘Im.’ The technical difference between the terms is that ‘Es’ indicates that the one doing the speaking considers himself superior to the one with whom he is speaking. Moshe’s first statement to his father-in-law was, “Go with us,” which in LaShon HaKodesh is ‘L’cha Itanu.’ Now, the latter word being of the ‘Es’ form was a clue to Yisro that he would only be a subordinate to Moshe. As a matter of fact, instructs the Reisher, when Moshe stated to his father-in-law, “We will do you good,” Yisro’s impression was that only that good which was affordable would be done for him, without anything more lavish. On the other hand, continues the Reisher, in LaShon HaKodesh the term ‘Im’ signifies that the one doing the speaking considers himself equal to the one he is addressing. In Moshe’s second statement to his father-in-law, he said, “If you go with us,” which in LaShon HaKodesh is ‘Ki Sailaich Imanu.’ The last word being of the ‘Im’ variety suggests that Yisro would be on even footing with Moshe. And only then, concluded the Reisher, did Yisro agree to accompany the nation. So conclude the words of the Drush V’ha’Iyun. The Ramban (Rav Moshe Ben Nachman 1194-c- 1270) of blessed memory, saw Yisro’s refusal to accompany the nation in this way. In reality, Yisro was assured in his own mind that by accompanying the B’nai Yisroel, he would receive his share of gold, silver, attire, herds, and flocks from the Canaanite nations Yisroel would eventually conquer. However, he was afraid he would not receive an equal share in the land as did each of the other tribes. Therefore, instructed the Ramban, Moshe told his father-in-law that Yisro’s experienced eyes would be beneficial for the B’nai Yisroel when it would come to war. And, the statement of “That whatever goodness HaShem shall do to us, the same will we do to you” specifically means that Yisro would also receive an equal portion of the land. From the words of the Chassam Sofer (Rabbi Moshe Sofer [Schreiber] 1762- 1839) of blessed memory, we get a slightly altered observation. In effect, Yisro wanted to return to his land, where he would be considered a Tzadik (righteous person) in comparison to the area’s inhabitants. For, opposite the ‘K’dusha’ (holiness) of Moshe, Yisro was nothing. As a matter of fact, teaches the Chassam Sofer, the K’dusha of Moshe was a constant reminder to Yisro of his own previous transgressions as priest of Midyan, which could be a very disquieting situation. And, one who finds himself in such a disquieting condition has a tendency to forget himself at times, and become ensnared in sin. This is to say, instructs the Chassam Sofer, that it was not a matter of status to Yisro so much as it was his fear of sinning as a result of being considered irrelevant. This is why Moshe said to his father-in-law, “Leave us not, I pray you; for you know how we are to camp in the wilderness, and you may be to us as eyes,” which implies that Yisro, through his own experiences, would be an example to the B’nai Yisroel, and would merit them all. And, as far as Yisro’s fear of being ensnared in sin, the Gemarah in Yoma 87a instructs: “Whosoever merits the community (to do good), no sin will come through him, and whosoever causes the community to sin, no opportunity will be granted him to become repentant……” Since no sin will come through him for meriting the community, there was no need for Yisro to be concerned with sinning due to a disquieting condition. The Kli Yakar (Rav Shlomo Efrayim of Luntchitz- 1550- 1619 of blessed memory) has the following to say concerning this expression of ‘and you may be to us as eyes.’ This is to say, may the eyes of the B’nai Yisroel be upon Yisro. For, it is from him that they may learn the following a fortiori. If Yisro left his birthplace of Midyan and his very prominent position as priest of Midyan to come under the wings of the Sh’china (divine presence), how much more so should they be willing to come under the wings of the Sh’china at any cost? And, in that way, Yisro would merit the entire congregation, and be free from becoming ensnared in sin, which, we now know with the aid of our Rabbanim of blessed memory, was his chief aim. The Kli Yakar concludes. And so, we take our leave of the father-in-law of Moshe Rabbeinu, through whose example, it was set in the mind of us all that regardless of beginnings, what is important is what is ultimately done with life. May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos. In addition to being a M’chaneich, Rabbi Greebel is the part time Rav of Congregation Children of Israel of Youngstown, Ohio, and delivers a Gemarah Shiur via Skype. He can be contacted at [email protected] or at [email protected] HaShem Pays Us Dividends Rabbi Aharon Ziegler Associate Member, Young Israel Council of Rabbis This Dvar Torah is dedicated to the memory of my beloved mother, Yitte bat Shlomo, A’H, whose 66th yahrzeit was on Monday, Sivan 7 [June 13]. TE’HEI NAF’SHA TZERURA BITZ’ROR HA’CHAYIM Aharon HaKohen is commanded to build the Menorah and service it daily [8:1-9]. Rashi explains that this task was meant to be a compensation and consolation to Aharon . For when the Mishkan was dedicated [end of last week’s parasha], all twelve shevatim had an appointed leader who dedicated the Mishkan, but Aharon’s shevet Levi did not partake in the dedication. This caused Aharon much distress. HaShem therefore comforted Aharon by giving him the Menorah, and told him, “Chayecha, Shelcha GEdolah MiShelachem”, I promise, your task [the Menorah] is greater than theirs [the Mishkan]” True the lighting of the Menorah is an extremely crucial task in the day-to-day function of the Mishkan, but could it possibly be greater than the once-in-a-lifetime opportunity to dedicate the Mishkan? Ramban explains that Aharon saw comfort in the fact that his task was not merely lighting the Menorah in the Mishkan but that his lighting will be a symbol of an eternal lighting which will continue beyond the Mishkan and beyond the Bet HaMikdash-but will lead us to the Menorah lighting on Chanukah. Based on this Ramban Rav Soloveitchik introduced a very novel concept, namely, that our Menorah lighting on Chanukah is not merely to commemorate the Miracles of Chanukah, but also to commemorate the lighting of the Menorah in the Bet HaMikdash. This was then a great source of pride to Aharon, that hundreds of generations of Jews would light the Menorah every Chanukah in honor of his Menorah. Furthermore, Rav Soloveitchik added, that the honor what Aharon received far surpassed that what was given to the other heads of tribes. In the text of Yom Kippur davening, we say that HaShem opens the books of the living and of those who died. The traditional understanding of this phrase is that HaShem decides which person shall live and which shall not live in the upcoming year. However, the Rav interpreted this phrase to mean that on Yom Kippur, HaShem not only judges those who are alive, but He also judges those who have deceased.
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    ~~\~-·~~~ 4q_-$' &~~ ,;., . • <\'..~.• . /~"' S) .. •• ·•• ···•·····•··.·.·.·.•.·.••·•·.·.· •• ·.•••······.·~."' ~<....•••• •• ·.•.·•• ··<'(~·.. ··.:~.· .. ·~· ..· ....• ·.····• ... ; ..·.······~~ ·s,~?...••\)-<;··· •• ··<j.\j .•.. $."" ~&7 ~·~~··· Jewish history may be lying around in your basement. Don't let it be lost to thew d. Thousands of documents and photos are languishing in trunks, attics and forgotten drawers in private homes and basements. Now is the time to retrieve this precious material­ before it becomes dust instead of history. Your help-the public's help-is needed in this effort. Do you have any relevant old photos, documents, or records? THE CATEGORIES OF ITEMS REQUESTED: • Documentation of Orthodox ,Jewish rescue work dur­ "' Document<;: and photos pertaining to Orthodox activ~ ing the Holocaust. ism in the social service and civic action fields. • Photos depicting life in the shtetl, the Orthodox com­ ~ Photos of Gedolei Yisroel past and present. munities of the eities, the yeshiva world, and Chassidic • Sets of Orthodox journals and periodicals. centers of Europe before the Holocaust. • Documents and photos relating to the religious Yishuv '" Documents, records 1 letters, 'journals and newspapers in Eretz Yisroel 1 its institutions and struggles for that portray Turah life in Europe as it was, and cast Jewish life. light on the issues and problems facing Jews at the time. • Documents and photos pertaining to world-wide Agudath Israel hisfllry, all Knessios Gedolos, and the "' Documenl<>, records 1 correspondence, newsclippings, development of the American Agudah movement since journals, memorahilia, and phows depicting Orthodox 1922. life in the U.S. from colonial times to the present. ({f you arr hesitant to pa.rt with cheri._<;hidiU>m..i;, arrange· .. Documents and photos pertaining to the development me11t.s can bf' m.adt' fo reproduce certain kind.<; of documents of yeshivos throughout the country.
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