Parshas Pinchos 5784

 

“RABBI’S MUSINGS (& AMUSINGS)”

 

Erev Shabbos Kodesh Parshas Pinchos

20 Tamuz 5784/ July 26, 2024

Pirkei Avos – Perek 1

ART OF WAR

In two places the Torah discusses Klal Yisroel going to battle. In Parshas Beh’aloscha the Torah states, “When war will come to your land against an oppressor who oppresses you, you shall sound teruos with trumpets, and you shall be remembered before Hashem, your G-d, and you shall be saved from your enemies” (Bamidbar 10:9).

In Parshas Ki Setzei the parsha begins, “When you will go out to war against your enemies and Hashem, your G-d, will give them over in your hands and you will take captives” (Devorim 20:1).

There is a glaring difference between the two mentions of war. When the Torah writes about war in Beha’aloscha it speaks of blowing trumpets and only then states that the nation will be victorious. In Ki Setzei however, victory seems quite assured. The Torah is emphatic in saying that when you go out to war you will be victorious, as if it’s a side point mentioned in passing. Why the difference?

It’s impossible to turn back the clock and reclaim past emotions. That’s especially true if one never actually experienced the emotions at all and is only hearing about an emotional experience.

In May 1967 the Jewish world was seized with terrible fear. It was barely 20 years after the end of World War 2 and the Jewish world was still reeling from the impossible devastation of the Holocaust. Nasser, the leader of Egypt, was calling for Pan-Arabism, the unification of the Arab world with the express goal of destroying the nascent Jewish state. He openly rallied for the Arabs to push the Jews into the sea.

Israel was surrounded on all sides. Egypt amassed troops in the south, Syria in the North, and Jordan in the east. In fact, Jordan had control over the Old City of Yerushalayim since 1948 and Jordanian snipers were constantly shooting at Jews living near the border within the New City of Yerushalayim.

Other Arab countries sent brigades to fight alongside the Arabs surrounding Israel, including Iraq and Saudi Arabia. The situation was dire if not hopeless. The world stood by and preached at Israel, but Israel realized that they were isolated and alone.

Israel felt their only chance was to initiate a preemptive strike. It was a daring move. On the morning of June 5, 1967, Israeli military aircrafts flew low enough over the Mediterranean to avoid detection by Egyptian radar. Bolstered by a series of extreme coincidences (pronounced miracles) the Israeli Air Force destroyed almost the entire Egyptian fleet of planes. In the first hours of the war Israel gained air superiority and completely changed the trajectory of the war.

Within six days, the IDF vanquished its enemies, doubling the size of the country and accomplishing a convincing defeat of its foes. In addition, Israel recaptured the Old City of Yerushalayim, Chevron, and Kever Rochel.

Euphoria gripped the country bringing with it a newfound feeling of Jewish pride. Although there were Israeli casualties, the overwhelming feeling in the country was of excitement and newfound confidence. Many were convinced that Moshiach’s arrival was imminent.

Six years later, on Yom Kippur 1973, Israel was caught off guard in a surprise attack. Again, they were attacked by Syria in the North and Egypt in the south. But this time, woefully unprepared, there were frightening advances by the enemy along both borders. Throughout the day, as Jews stood in shul draped in their kittels and talisos, sirens sounded, and soldiers were summoned up to the war front.

In the first hours of the war, the road to Teveriah in the north was almost completely breached by the enemy. They were only stopped by the bravery and tenacity of a few tanks and soldiers who held the ill-equipped defenses until reinforcements could arrive. We know too well what atrocities our enemies could commit on civilians had they been able to penetrate those defenses c’v. In the south the Egyptian army penetrated deep into the Sinai Peninsula. They could’ve proceeded but they were convinced that it was a trap set for them by the Israelis. The Egyptians couldn’t believe their own success.

In the first hours of the war, defense minister Moshe Dayan quipped that the third temple - a reference to the state of Israel - was in danger of being destroyed.

By the end of the war three weeks later, Israel had garnered greater victories than they had in 1967. However, there was no feeling of euphoria in 1973. Instead, the country was enveloped by grief over the heavy casualties and losses they had sustained. There was anger against the leadership who failed to adequately prepare the country for such an event and failed to adhere to the warning signs that the attack was imminent. As a result, the old leadership was voted out of power after the war and a political revolution occurred, with Menachem Begin becoming Prime Minister.

 

The Beis Yisroel of Ger noted the vast difference between the outcome of the Six-Day war in 1967 and the Yom Kippur War of 1973 was initiated. In 1967 Israel attacked first. In 1973 however, Israel was perilously caught by surprise and had to defend their own land and people.

He explains that those two wars represent the two wars that the Torah refers to. In Parshas Ki Setzei the Torah speaks of when Klal Yisroel goes out to war, in other words, the nation is proactive and initiates the war. In that case we are assured victory and that there will even be captives. Parshas Beha’aloscha however, refers to a time when the nation is attacked and has to fight a defensive war. In such a situation the situation is far more perilous and the nation will have to employ other means to cry out to Hashem before they can be victorious.

The Beis Yisroel adds that the same holds true in our personal ongoing battle with our evil inclination. If we are proactive, recognize our vulnerabilities and enact safeguards to protect our self from falling prey to it, then victory is far more assured. If however, one maintains a laissez-faire attitude and feels that he’ll be okay, then he is in far greater danger of falling prey to his evil inclination. He will need far greater effort and prayer, though he too can achieve victory.

We are all soldiers fighting an ongoing battle against an implacable foe. “Who is the wise person? One who sees what will be born,” i.e. what will be the likely result in his situation. The wise person fights his evil inclination offensively. He doesn’t wait for the battle to arrive on his home turf. He strikes first knowing that if he doesn’t the situation can be that much more perilous.

 

Shabbat Shalom & Good Shabbos, R’ Dani and Chani Staum stamtorah@gmail.com

 

Parshas Balak 5784

 

“RABBI’S MUSINGS (& AMUSINGS)”

 

Erev Shabbos Kodesh Parshas Balak

13 Tamuz 5784/ July 19, 2024

Pirkei Avos – Perek 6

FIRST THINGS FIRST

There are many beautiful daily Torah programs including Daf Yomi, Mishnah Yomi, Tehillim Yomi, Nach Yomi among others. There is also a daily learning of the Rambam’s Mishnah Torah Yomi.

Mishnah Torah was and is a monumental work. In Mishnah Torah, the Rambam codifies the laws of every section of Torah, including halachos that will only again apply when Moshiach comes and the Beis Hamikdash is rebuilt. (Contrast that with the Shulchan Aruch who only includes laws that apply today in exile.)

Rambam Yomi was initiated by the Lubavitcher Rebbe in 1984. There are actually two cycles of Rambam Yomi. Some learn three chapters of Mishnah Torah daily and complete the entire 14-volume work each year. Others learn one chapter of Mishnah Torah daily and complete it every three years.

When the most recent cycle of one chapter of Rambam Yomi began, I was inspired to begin. It has been a gratifying experience and thus far Hashem has helped me stay up to date.

Recently, the one-chapter cycle of Mishnah Torah concluded Sefer Zera’im about laws of agriculture and began Sefer Avodah about the structure of the Beis Hamikdash and the Korbanos.

Rav Chaim Kanievsky zt”l wrote a monumental 4 volume commentary on the Rambam’s Sefer Zera’im entitled Derech Emunah. It is structured and appears like the Mishna Berura, except that instead of the Shulchan Aruch printed on top of the page, the words of the Rambam appear at the top of the page. The remaining various commentaries below were all written by Reb Chaim. It is a masterful and unprecedented work that could only have been produced by someone with an encyclopedic knowledge of all the relevant halachic opinions and laws.

Rav Chaim published a thin volume entitled Derech Chochmah on the Rambam’s next section, Avodah. However, he never had the chance to complete it. When asked why he never published subsequent volumes, Rav Chaim replied that he was too busy responding to individual letters sent to him.

It’s well known that Rav Chaim was sent letters with questions regarding all facets of halacha, hashkafa and general life advice. Rav Chaim would even occasionally receive written questions from young boys regarding a simple reading of a pasuk in Chumash. Yet Rav Chaim was insistent on replying to every question, even those that could be answered by less prestigious personages than himself.

Replying to the scores of letters sent to him daily sapped a great deal of time and energy. Because of that Rav Chaim did not have the time to publish the remainder of his commentary on the Rambam.

Rav Chaim was asked why he prioritized sending written responses to every inquiry over writing a Sefer that could benefit the Jewish people for many future generations. Rav Chaim replied that his first and foremost responsibility is to his generation. It’s possible that a commentary of that caliber on the remaining portions of the Rambam will never be produced. Still Rav Chaim felt that replying even to the Chumash question of an eight-year-old boy takes precedence.

 

Life throws a lot at us, and one must be able to prioritize in order to stay afloat. If one tries to do everything, he will likely end up doing nothing well.

A few years ago, before going to visit Eretz Yisroel, a rebbe of mine gave me a piece of advice. He explained that one can spend a whole visit to Eretz Yisroel engaged in wonderful things, yet not learn a word of Torah. He cautioned me that if I wanted to ensure that I not be derelict in my personal Torah learning while there, I had to prioritize it. Davening at kevarim, meeting and receiving berachos from tzaddikim, and seeing our heritage come to life visiting the land, are beautiful and invaluable experiences. But one must ensure that he not disregard his most important daily responsibilities as well.

This is a vital concept regarding parenting as well. There are numerous beautiful and necessary opportunities to help Am Yisroel. But one must always prioritize and balance his first and foremost obligation to his own family within his own home. At times, we are genuinely unsure what our priority should be, and for that we need to have Rebbeim and mentors who can help guide us in those situations.

 

During the last few months, I’ve learned the daily Rambam with Rav Chaim’s brilliant commentary, and it has helped me greatly. I will definitely miss it when the daily cycle extends beyond the final volume that Rav Chaim published. But whenever I miss it, it will remind me of the important lesson Rav Chaim taught about knowing one’s priorities.

 

Shabbat Shalom & Good Shabbos, R’ Dani and Chani Staum stamtorah@gmail.com

 

 

Parshas Chukas 5784

 

“RABBI’S MUSINGS (& AMUSINGS)”

 

Erev Shabbos Kodesh Parshas Chukas

6 Tamuz 5784/ July 12, 2024

Pirkei Avos – Perek 5

TOO CLEAN

A few weeks ago, we began having washing machine issues. Our washing machine would begin doing its thing perfectly, but somewhere towards the end of the cycle would stop. An error code would come up on the machine’s screen and the machine began beeping annoyingly.

Although there is never a good time for a washing machine to break, being that we were packing to leave for the summer, it was particularly stressful.

We tried to fix it ourselves (to be honest, “we” doesn’t mean me…) by opening the bowels of the machine and ensuring that there was no obstruction, etc. But alas, the beeping and error code kept returning. Finally, we called a professional technician to help financially support their heroic efforts.

After spending some time analyzing, disassembling, growling and interrogating our washing machine, the technician came to his conclusion. He (literally) sat us down and gave us a detailed lecture about how our washing machine works. He concluded that we were adding too much soap to our loads. The soap was producing too many bubbles, and the bubbles were alerting the machine’s built-in computer system that something was out of place. That was causing the error display to appear and the cycle to stop. The technician assured us that if we would go easy on the soap, the washing machine would be good as new. Who would have thought that you can be too clean?

When we purchase products or look for any form of service, including a doctor, plumber or electrician, we want someone experienced. (My rebbe, Rabbi Berel Wein, quips that every kehilla wants a young Rabbi with decades of experience. Those impossible demands ensure that everyone will be disappointed, no matter how qualified the rabbi is.)

Companies and eateries boast that they have been in business since whatever year they were founded. They do so to convince the consumer that they know their field well and can provide quality products or services.

There is no ‘being’ in this world more experienced than our yetzer hara. The yetzer hara’s tag line could be, “Luring people into sin for over 5700 years.” There’s a reason the yetzer hara is still in business. It’s really good at what it does. If we want to have any chance at overcoming it, we need to be very aware of its machinations and tricks.

One of its best tactics is to use the “too many bubbles in the washing machine” approach. Periodically, a person becomes inspired and decides to push himself out of his comfort zone to grow spiritually. He commits himself to a new endeavor that he feels is doable and sustainable. But then that persistent voice within starts gnawing at him that his commitment is minuscule and insignificant. What’s the use anyway? Is his little commitment really going to propel him to new heights and make him a better person?

So, he decides that he has to make a bigger commitment and push himself even harder. Within a short time, he has burnt himself out and falls back into his familiar comfort zone. His evil inclination has successfully convinced him to put more soap into the load until the plethora of bubbles stops the whole machine.

It’s a great tactic and we seem to fall for it every time.

How can we protect ourselves from falling prey to such thoughts?

By recognizing the value of our efforts to grow spiritually. By celebrating our accomplishments, even the seemingly small ones.

A young man once came to the Steipler Gaon bemoaning that he is constantly falling prey to his yetzer hara. The Steipler asked the young man if he ever overcame his yetzer hara. The young man replied that he did on occasion, but those victories were too far and few between. The Steipler told the young man that he has no idea how much nachas he brings Hashem every time he overcomes his yetzer hara. Yes, he needs to maintain the struggle and not give up. But he must also realize how valuable his efforts are.

Although we constantly need to strive to be just a little bit better, we have to appreciate the value of everything we do, and the greatness of every added effort. That itself will help motivate us to want to continue to grow and accomplish. But if we fail to realize that we will “add too much soap to the cycle” and end up with nothing.

 

To be candid, although the washing machine worked well after the technician left, by the next day, the error was back. With little recourse we had to purchase a new washing machine. But then, if I would have told you that right away, I wouldn’t have been able to write this brilliant column.

 

Shabbat Shalom & Good Shabbos, R’ Dani and Chani Staum stamtorah@gmail.com

 

Parshas Korach 5784

 

“RABBI’S MUSINGS (& AMUSINGS)”

 

Erev Shabbos Kodesh Parshas Korach

29 Sivan 5784/ July 5, 2024

Pirkei Avos – Perek 4 – Rosh Chodesh Tamuz 

 

This week’s Musings is lovingly dedicated in memory of my beloved Bubby, Rebbetzin Fruma Kohn a”h, upon her fourth yahrzeit this Shabbos, 30 Sivan.

LOVE OF THE LAND

I only had the opportunity to meet Rav Moshe Wolfson zt”l once. Rav Wolfson was the Mashgiach of Yeshiva Torah Voda’as and the Rabbi of Emunas Yisroel in Brooklyn and was widely respected as a Torah leader. He passed away last week at the age of 99.

Despite the fact that I didn’t really know Rav Wolfson, I feel a connection with him through Rabbi Mordechai Finkelman. I am blessed to consider Rabbi Finkelman one of my lifelong Rebbeim based on the summers I spent with him in Camp Torah Voda’as and Camp Dora Golding. In Camp Dora Golding I had the good fortune to work closely with Rabbi Finkelman and to learn, not only from his insights and perspectives, but mostly from his personal example.

Rabbi Finkelman is a devoted talmid of Rav Wolfson and would quote him at least once in every lecture he gave.

Rav Wolfson was renown for his passionate love of Eretz Yisroel. Rabbi Finkelman related that he and his wife had the opportunity to enjoy a few Shabbos Seudos with Rav Wolfson and his family. Rav Wolfson was particular to eat something from Eretz Yisroel with every course of the Shabbos meal. With the fish he would eat a sardine from Eretz Yisroel, with the soup he added croutons from Eretz Yisroel, with the main course he ate a pickle from Eretz Yisroel and a raisin from Eretz Yisroel was added to the compote he ate for dessert.

Several years ago Rav Wolfson traveled to Eretz Yisroel for Lag baOmer and Rabbi Finkelman was part of a group that joined. Being that Lag baOmer fell on Sunday that year, they spent the previous Shabbos there as well. Rabbi Finkelman related that after Shabbos ended, he commented to Rav Wolfson that it was such a spiritually elevating Shabbos that it was worth coming for Shabbos alone, even if they wouldn’t stay for Lag baOmer. Rav Wolfson replied, “I’m ashamed of you that you’re only saying it was worth coming for Shabbos. The moment I exited the plane and stepped onto the tarmac of Eretz Yisroel, it was worth the entire trip.”

 

In bentching we thank Hashem, not only for the food He allowed us to enjoy, but also for the Holy Land from which all blessing emanates: “We thank You Hashem, our G-d, because You have given to our forefathers as a heritage, a land which is desirable, good, and wide.”

That the land is desirable and good is clear. But how can it be said that it is a spacious land? The country of Israel is 8,522 square miles while the state of New Jersey is 8,729 square miles. Even if the Biblical parameters of Trans-Jordan are included, the land is dwarfed by any one of the surrounding Arab countries.

Rav Wolfson explained with a parable: Someone meets his neighbor and excitedly tells him that he purchased real estate. When the neighbor asked him how much land he bought the man replies that he got a bargain on an inch by an inch of land. The neighbor starts laughing. What can you do with an inch of land? Grow a carrot? However, if a man tells his neighbor that he purchased a diamond that’s an inch by an inch, the neighbor will be highly impressed. One inch of diamond is worth exponentially more than an inch of land.

The Torah describes Eretz Yisroel as, “a land that Hashem, your G-d, seeks out; the eyes of Hashem, your G-d, are always upon it…” (Devorim 11:12). Every inch of Eretz Yisroel is invaluable. Because it is “a land which is desirable and good”, it is wide and spacious. Although in comparison to other countries, it is physically small, since every inch is so precious, it is a vast land.

It is fascinating that Rav Wolfson’s funeral took place during the week of Parshas Shelach, when we read about our ancestors’ disastrous rejection of Eretz Yisroel. Rav Wolfson taught and personified deep love and yearning for the Land.

The sefer “Zion V’areha” (Zion and its cities) is a collection of Rabbi Wolfson’s explanations and insights about Eretz Yisroel generally and the individual significance of its cities.  It was recently translated into English entitled, Sacred Soil.

It is not enough that we concern ourselves with our brethren in Eretz Yisroel. We also have to yearn for the land and love it. That unyielding love is a large part of the reason why we continue to thrive despite our pain and anguish.

This essay is being written on American Independence Day. Throughout my life I have always been proud to be an American citizen and of the values that the United States was founded on. Although I am still very thankful to Hashem to live in this great democracy, this year has reminded us that we are not at home in America. The sacred soil of our Holy Land is still our ultimate and only true destination.

Shabbat Shalom & Good Shabbos,

R’ Dani and Chani Staum

stamtorah@gmail.com

 

Parshas Shelach 5784

Rabbi Doniel Staum, LMSW

 

STAM TORAH

PARSHAS SHELACH 5774

“UPROOTING THE ROOTS”

 

A businessman found himself in some serious financial trouble. His business was in the red and his investments were failing miserably. He was in tremendous debt and saw no way out of his misery. In desperation he sought the council of his Rabbi.

The Rabbi listened quietly. He thought for a moment and then replied: “I have an idea for you. It may sound a little erratic but at this point you have nothing to lose. I want you to take a beach chair and a Chumash (Bible) and drive down to the beach. Take the chair and the Chumash to the water’s edge, open the chair, sit down, and open the Chumash on your lap. The wind will immediately rifle the pages. Wait until the pages stop turning and then look down at the open page and read the first thing you see. That will be your answer and you will know what to do.”

A year later, the businessman returned to the Rabbi. He was driving a Mercedes and wearing a custom made suit. His wife was wearing a mink coat. He pulled out a wad of big bills and handed them to the Rabbi as a ‘token’ of his appreciation. The Rabbi was taken aback, “You did as I told you?” The man smugly replied, “I sure did.”

“You went down to the beach with a Chumash?”

“Yup!”

“You waited for the wind to stop blowing the pages?”

“Exactly!”

“Well, what were the first words you saw?”

The man smiled, “Chapter 11”.

 

The debacle with the spies who went to scout out Eretz Yisroel is one of the most tragic events in our history.[1] To Moshe’s dismay, the spies returned and offered a shockingly negative report.

G-d informed Moshe that because the nation had failed to appreciate the greatness of the Land that He had promised them, no one from that generation would live to enter it[2]. The nation would spend the next forty years wandering through the desert, in compensation for the forty days the spies spent in Eretz Yisroel developing their negative report.

When the nation was informed of their punishment, they mourned exceedingly. “They awoke early in the morning and ascended toward the mountaintop saying, ‘We are ready, and we shall ascend to the place of which G-d has spoken, for we have sinned’. Moshe said, “Why do you transgress the Word of G-d? It will not succeed. Do not ascend for G-d is not in your midst! And do not be smitten before your enemies….” But they defiantly ascended to the mountaintop, while the Ark of G-d’s covenant and Moshe did not move from the midst of the camp. The Amalakite and the Canaanite who dwelled on that mountain descended; they struck them and pounded them until Chormah.”[3]    

It would seem that the actions of the ‘ascenders’ was an attempt to repent. Why did G-d not allow them to rectify their iniquity by demonstrating their complete devotion to the Land? G-d always assists the contrite penitent, so why here did G-d reject their efforts?

Ba’alei Mussar explain that the ascenders did not comprehend the process of repentance. They were under the impression that repentance means to simply alter one’s actions. “Until now I engaged in these sins and from now on I commit myself to abstain from these sins”. That is an insufficient approach to repentance. Gemara[4] states that no one sins unless ‘a spirit of craziness’ envelops him. Therefore, before one can repent he must analyze and consider what led him to sin? What was the impetus that prompted him to act with folly against his conscience? Only once he has realized and is willing to confront the root of his sin has he truly begun the process of repentance.  

 It may have been true that from an external perspective the ascenders were acting in a manner that countered their behavior when they sinned, however they failed to address the root of their sin. The spies had offered compelling arguments about the drawbacks of entering the Land. Nevertheless, G-d had promised them the Land and had stated that it was a great and special Land. The fact that they were able to cry upon hearing the report of the spies demonstrated weakness in their faith. Their ascent up the mountain was the greatest proof that they had failed to rectify that mistake. Their original sin was a lack of subjugation to G-d and the ‘follow-up sin’ was no different. Moshe had told them that G-d’s Presence would not be with them, and yet, they proceeded anyway.

 

This same idea manifests itself in the fallacy of the spies. At the conclusion of Parshas Beha’aloscha, the Torah relates that Miriam was struck with tzara’as for speaking loshon hora about her brother Moshe. Despite the fact that Miriam loved Moshe and was speaking out of genuine concern for him to their other brother Aharon, and despite the fact that the humble Moshe took no umbrage from her words, G-d was upset with her. “In my entire House he is the trusted one. Mouth to Mouth do I speak to him, in a clear vision, and not in riddles, at the image of G-d does he gaze. Why did you not fear to speak against my servant Moshe?”[5]

If G-d wanted to chastise Miriam for speaking evilly about Moshe, why didn’t He simply say so? What is the point of the whole introduction about the greatness of Moshe?

After relating the event with Miriam, the Torah commences Parshas Shelach and the debacle of the spies. Rashi explains, “Why did the Torah juxtapose the narrative of the spies with the narrative of Miriam? Because she was afflicted on account of her speaking about her brother and these wicked ones (i.e. the spies) saw but did not take mussar[6]?

What is the connection between Miriam and the spies? Is it merely that they both spoke negatively?

Shlomo Hamelech states in Mishlei “ומוציא דבה הוא כסיל – He who utters slander is a fool.”[7] Harav Michel Barenbaum zt’l[8] explained that gossip and negative speech result from a lack of appreciation of the greatness of the individual slandered. Therefore, one who gossips is not necessarily wicked. Rather he has not sufficiently recognized the greatness of the person or group to whom he harbors negative thoughts and feelings.

Miriam’s sin stemmed from a subtle lack of appreciation for the greatness of her brother. Although she may have had a justifiable argument, if she would have properly recognized the extent of Moshe’s devotion as a servant of G-d, she never would have questioned his actions to Aharon.

The spies had the same failing. Their iniquity was not necessarily that they reported back negatively about the land, for that was their candid assessment of it. The problem lay in the fact that they saw the Land in such a negative light after G-d Himself had related its merit and greatness.

 

Repentance is not merely about declaring that “I will no longer do what I have done until now.” One who comes before G-d and files chapter 11, as it were, declaring himself spiritually bankrupt so that he can begin anew, is sure to fail[9]. In order to change, one must contemplate what motivates him to act sinfully. Each sin requires its own scrutiny.

One cannot properly eradicate Loshon Hora from his speech, unless he commits himself to seek out the good in people.[10]

 

Parshas Shelach reminds us that there can be no true rectification without serious contemplation. You have to know why you did what you did to figure out how not to do it again.

 

“Why did you not fear to speak against my servant Moshe?”

“A good land, a Land with streams of water”

     

---

[1] 23 Sivan is the yahrtzeit of my friend and chavrusa) Ephraim Mordechai Yarmush a’h.

A few years ago, Ephraim’s family published a beautiful sefer (Torah compendium) in his memory. The first part of the following thought is based on a paragraph in the sefer which commences with the words, “These were words that were frequently repeated by the deceased. They were written by one of the family members:”

 

[2] With the exception of Yehoshua and Kalev, the two spies who spoke positively about the Land

[3] 14:40-45

[4] Sota 3a

[5] Bamidbar 12:7-8

[6] i.e. they did not learn the lesson for they too spoke evilly - about the Holy Land

[7] Proverbs 10:18

[8] the late Mashgiach of Mesivta Tiferes Yerushalayim, Sichos Mussar

[9] That is one of the main reasons for the common annual frustration after the High Holy Days when, within a short time, most people give up on New Year’s resolutions and settle back into their daily morass.

[10] Surely, even one who holds himself back from gossiping without that proper step will receive reward beyond human comprehension. However, he will be unable to truly remove such speech completely without understanding its root.

Parshas Behaloscha 5784

 

“RABBI’S MUSINGS (& AMUSINGS)”

 

Erev Shabbos Kodesh Parshas Beha’aloscha

15 Sivan 5784/ June 21, 2024

Pirkei Avos – Perek 2

NO KETCHUP

People take their food very seriously. We are blessed to live in a society of plenty and we expect our plenty to tantalize our taste buds exactly how we like it. Who isn’t a food critic these days? Debates about which restaurant is better or what is the best dish in a particular eatery can be surprisingly passionate.

In the United States one of our national pastime foods is the hotdog. It’s estimated that Americans consume about 7 billion hotdogs each summer between Memorial Day and Labor Day. (As no one is counting, anyone can make up whatever number he wants. The bottom line is Americans eat a lot of hotdogs.) Various places have different practices about which toppings they like on their hotdogs.

Chicagoans classic hotdog has mustard, neon-green relish, raw onions, a full pickle, tomatoes, a bit of celery salt on a poppy seed bun. But there’s one thing you won’t find anywhere near a Chicago hotdog - ketchup! Former President Obama once quipped that it’s not acceptable to put ketchup on a hotdog once a person is older than 8 years old. There are many hotdog vendors in Chicago that won’t even carry ketchup and will become annoyed if a customer dares to ask for ketchup for their hotdog. In fact, there is even a book entitled, “Never put ketchup on a hotdog.”

Why the ketchup hate? And why is it okay for children?

Ketchup is sweet and kids like when their food is sweet. To appreciate the taste of meat one must have some modicum of culinary sophistication. Even a hot dog, the basest of meats, has a distinct meaty taste. Children like to douse their food in ketchup to make it sweet. But not every food is meant to be sweet.

It’s been said (by me) that if someone is dousing steak in ketchup, it may be a better idea to just eat a candy. He’s anyway not appreciating the taste of the steak and it’s a lot cheaper.

Ketchup may be okay with french fries, because they don’t have much taste anyway and are more eaten for their texture. But food that has “culinary depth” is wasted when its taste is overwhelmed with the taste of ketchup.

For a young child who prioritizes sweet over all other tastes, we can give him a ketchup pass. But for someone who should have more of an appreciation, ketchup obscures the taste of the hotdog and is insulting to the meat.

 

Chumash Bamidbar begins with great anticipation. The nation of former slaves were elevated to greatness when they accepted the Torah at Sinai. They began to travel through the desert in regal formation preparing for imminent entry into the Holy Land.

But then disaster struck. And then disaster struck again, and again, and again.

It’s not pleasant to read about the nation’s repeated foibles. The people that had so recently been compared to angels was soon complaining about the lack of pickles. Then they denigrated the Holy Land, joined the rebellion of Korach, and caused Moshe to strike the rock, etc.

In the writings of other religions their saints are portrayed as perfect and infallible. Why does the Torah include these unflattering stories?

The Torah is the book of life and ultimate truth. Therefore, by definition, it must teach us about dealing with struggles and failures in that they are an integral part of the human experience. Nothing is whitewashed in the Torah and no one, even our greatest leaders, gets a free pass.

In our lives, we make mistakes, both on a personal and a national level. Instead of erasing the past, our mistakes and our sins can become “Torah” If we learn from them. They then become transformed into steppingstones towards growth.

Perhaps that is why the Torah relates about the loshon hara Miriam said about her brother Moshe. I’ve often wondered why the Torah telling us about that ordeal isn’t itself loshon hora about Miriam?

Very often successful people relate times of struggle early on in their career. They share how they grew from a foolish mistake, an embarrassing moment, feelings of inadequacy, or the like. Now that the experience has become part of their growth and path to success, it is no longer embarrassing for them to share it. In fact, it becomes a dramatic part of their story and subsequent success.

Miriam undoubtedly internalized the message of her exacting punishment. What greater honor could she have then to have the Jewish people eternally learn from her mishap!

The Torah doesn’t sugarcoat challenges, struggles or foibles. That is a lesson for us on a personal level as well. If we can grow from our mistakes they can become “delicious” in their own right, but it requires a level of sophistication to appreciate its taste.

And they don’t need ketchup to taint their elite taste.

 

Shabbat Shalom & Good Shabbos,

R’ Dani and Chani Staum