Parshiot Matos-Masei 28 Tammuz 5777 /July 22, 2017 Shabbat Mevorchim Menachen Av Daf Yomi: Sanhedrin 6; Nach Yomi: Iyov 23 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 Words Are Not Enough Rabbi Boaz Tomsky Associate Member, Young Israel Council of Rabbis One of the most beautiful Jewish life-cycle rituals is the Pidyon HaBen ceremony. The father, holding his first-born month- old baby son, turns to the Kohain, and says “Zeh Beniy Bechorey” ─ this is my first born son. It is difficult to understand the way in which the Kohain responds. He asks the father one question: “Maiy Bais Tefay”— what do you prefer; “Litan Li Bincha Bechorch,” do you want to give away your first born son, “Oh Bays Lifdosa Bechamesh Selayi,” or would you prefer to redeem him for five shkalim? Is the Kohain actually giving the father an ultimatum, to choose between his son or money? What lesson are we to learn from this? I believe we can find the answer in this week’s Parsha. As the Bnai Yisrael were on the verge of entering into the land of Canaan, two of the Shvatim (tribes), Reuven and Gad, approached Moshe Rabbeinu with a special request. Instead of settling in the Land of Israel with the other tribes, they wished to remain in Gilad, on the east of the Jordan River. Their choice of words is most noteworthy: “pens for the flock shall we build here for our livestock and cities for our small children.” They indicated they would first tend to the needs of their possessions and only afterwards, to the needs of their children. Moshe Rabbeinu listened intently to every word that was uttered and accepted their proposal on the condition that they assist the rest of the Jewish people in the conquest of Eretz Yisrael. Moshe responds by giving forth a message from which we should all learn: “Build for yourself cities for your small children and then pens for your flock.” Rashi makes the observation that the tribes, Reuven and Gad, cared more about their money than for their own children. By saying they would provide for their livestock first and only afterwards care for the needs of their families, Reuven and Gad expressed more concern for their possessions than for their families. Upon hearing these words, Moshe rebuked them and told them they had their priorities in life mixed up. “Asu Haikar Iker VhaTafel Tafel” ─ identify what the most important things in life are and put them first, and put second those of lesser importance. Certainly Reuven and Gad valued their children and families more than they did their sheep and oxen. When asked, each would surely admit their families are the most important things in their lives. But what Moshe is teaching us is that our feelings are not more important than demonstrating, through our actions, what we know to be truly important. Therefore, Moshe instructs Reuven and Gad to build cities for their families first, and only afterwards, prepare for their animals. Identify what is clearly most important, which of course is family. Similarly, each day we recite in the Shema that we must love HaShem with all our heart, all our soul, and all our money. The Gemara is clearly stating we must love HaShem with our entire being. If we are already going to love HaShem with our entire nefesh ─ our very lives ─ why is it necessary to say that we must serve HaShem “Bechol Meodecha,” with the few dollars in our pockets? The Talmud (Brachot 61B) explains that people serve HaShem in different ways. When given the choice between their lives and their money, some consider their physical health to be more important than their worldly possessions. To those people, the Torah says to “serve HaShem with your entire soul.” There are, however, other kinds of people in this world that consider their personal possessions to be more important than their very lives. To them, the Torah says to serve HaShem “Bechol Meodecha,” even with all of your money. The problem with this explanation is, in reality, who would ever admit that their money is more important than their lives? A person might have all the money in the world, but without health, what good is money? To better understand these questions, we could use as an example the start of the Great Depression in 1929. When the Stock Market crashed, many people became destitute; hundreds felt they could not bear to continue living. How could people have placed so much value on money and worldly possessions that they were compelled to sacrifice their very lives? If any of us is asked, “what is more important, your money or your life” how would we respond? We all claim to have our priorities in the right order; but for many of us, this is just lip service. Occasionally we should take a moment to step back and consider our priorities. Many of us work long hours under stressful conditions with the result that our families become secondary while our health suffers. We claim to know what is most important, but our actions might not reflect what we really believe to be important. Are we thinking about our health, our families and our children? Are we really prioritizing, or are we just saying we are? This is the message the Kohain conveys at the Pidyon HaBen. “Maiy Bais Tefay” (what do you prefer) isn’t an ultimatum. Certainly, we must give the Kohain the five shkalim. But what the Kohain is asking this new parent to do is to stop for a moment and think about what kind of father he will choose to be — “Maiy Bais Tefay?” The new father knows the right answer, but words are not enough. Instead, he must continuously make the effort to demonstrate to his child that, indeed, his son comes first. With each passing day, his actions will show that his son is either a priority, or that he is put second. “Asu Haikar Iker, VhaTafel Tafel.” May we internalize this Torah message and re-evaluate and re-assess our lives, not only to say that our family is a priority, but to actually make them a priority. Shabbat Shalom. The Weekly Sidra "Fufilling One's Word" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis And then, there is the story of the overweight husband who promised his wife that he would refrain from eating anything fattening. One morning his wife confronted him and complained, “Last night there were two pieces of cake in this pantry. And, this morning there is only one. Can you please explain this?” “Of course,” the husband answered, “I guess it was so dark that I didn’t see the other piece.” As everyone knows, the difference between taking on a commitment and actually ‘sticking to it’ can be many miles apart. It is only through determination and assiduous diligence that we are able to fulfill what we commit to orally. Too many times, we find that one commences an undertaking to which he vowed, only to give it up shortly afterwards. Needless to say, this is not the Torah way. The first of this week’s two Sidros deals with ‘N’darim’ (vows) and ‘Sh’vuos’ (oaths) which a person takes upon himself: “If a man vows a vow to HaShem, or swears an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceeds out of his mouth.” (Bamidbar 30:3) Rashi describes what N’darim are: “A vow….. It is one who states, ‘Some (permissible) thing is forbidden for me to eat or to do…..’” In essence, for whatever reason, one has vowed that he will refrain from a permissible thing, or not benefit from a certain fellow man. On this Passuk (verse) the Midrash in Bamidbar Rabbah 22-1 has the following to say: “HaKadosh Baruch Hu said to Yisroel, ‘Do not imagine that you are permitted to swear by My name even in truth. You are not allowed to swear by My name unless you possess all the following attributes of ‘You shalt fear HaShem your G-d,’ (D’varim 10:20) implying that you must be like those who were called G-d-fearing men, namely Avraham, Iyov, and Yosef…..’” In truth though, what is the significance of this not being permitted to swear in His name even in truth, unless one is a ‘Y’rai Shamayim’ (fearer of heaven)? Responding to this query, we have the text Kometz HaMincha (Rav Tzadok HaKohain of Lublin 1823- 1900 of blessed memory), which gives us a most unexpected perspective as we shall soon see. It is standard Torah ‘Hashkafa’ (philosophy) that without ‘Siyata D’Sh’maya’ (divine assistance) man could never overcome his ‘Yetzer Hara’ (wicked inclination), as the Gemarah in Kiddushin 30b verify: “And Rabbi Shimon Ben Levi said, ‘Man's Yetzer Hara gathers strength against him daily and seeks to slay him….. And were not HaKadosh Baruch Hu to help him (man), he would not be able to prevail against it (Yetzer Hara)…..’” Now, in truth, at first it would appear that the statement of Rabbi Shimon is a general one, referring to the Siyata D’Sh’maya needed to overcome every prohibition of the Torah with no exceptions. But, as we shall shortly very surprisingly see, according to the Kometz HaMincha, there is one prohibition of the Torah that man must overcome completely by himself without the aid of any Siyata D’Sh’maya.