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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
‫קבלת התורה‬
‫דברי תורה‬
‫פרשת במדבר‬
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‫בס"ד‬
L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
3:4 “'‫”וימת נדב ואביהוא לפני ד‬
“Nadav and Avihu died
in front of Hashem.” The
Torah tells us that
Nadav and Avihu died in
front of Hashem. Why does the Torah
need to tell us here how they died – the
only point that would seem to matter is
that they were no longer alive, and thus
it was only Aharon’s two other sons who
were ordained as Kohanim? The
following Divrei Torah will expound on
this topic and support the P’shat offered
in the closing paragraph.
‫ – חסדי אבות‬3:4 “ ‫וימת נדב ואביהוא‬
'‫“ – ”לפני ד‬Nadav and Avihu died in front
of Hashem.” It says in the Toras
Kohanim that Nadav and Avihu saw that
Moshe and Aharon were going first, then
they followed, and then the rest of Klal
Yisroel followed after them. Nadav said
to Avihu: These two elders will die, and
we will be the leaders of the community.
Hakodosh Boruch Hu said, “We will see
who will bury who – they will bury you
and they will be the leaders of the
people.” The words of this Midrash are
quite perplexing, for how could it be that
these two Tzaddikim, Nadav and Avihu,
were waiting for the death of Moshe and
Aharon, the Gedolei Hador? Many quills
were broken over this question (a phrase
meaning that many had this question
and attempted to answer) however, the
Sefer ‫ בינה לעיתים‬has an amazing
understanding of this Midrash. It says in
Meseches Avos, “‫ הלומד מכל אדם‬,‫”איזהו חכם‬
– “Who is the wise one, he who learns
from every man.” One who wants to
become wise needs to learn from every
person: both from elderly people and
young people. The Mitzvos of the Torah
are divided into two: There are Mitzvos
where their roots are separate from
physical pleasures of this world – for one
to minimize his physical pleasures of this
world, to stay away from what is
prohibited. Regarding these types of
Mitzvos, it is proper that one should
learn from the young how to go on the
path of Avodas Hashem, for although the
young ones have the burning physical
desires within them, nonetheless, they
overpower their physical desires, and
give it to Hakodosh Boruch Hu; they
serve Him with their strength and vigor,
and turn away from physical pleasures.
One is to look at these young Tzaddikim
and attempt to emulate them, that they
too should refrain from sin, even while
the Yetzer Hara for these physical
Ta’avos are great. One should not seek to
learn it from the elderly, for their
physical desires have waned and are not
that strong, and they separated
themselves from it because they no
longer have the desire for it. It was not
much of a battle for them to refrain from
that which they should, for they no longer
have the drive for it. Conversely, there
are Mitzvos dependent upon the strength
of a person, such as toiling in the Torah
Hakdosha day and night. Chazal tell us
that toiling in Torah weakens a person. It
is difficult for a person to toil for many
hours at a time in the Bais Medrash, to
do so in the heat and the cold, and to go
to learn in places despite the rain or other
inclement weather. From these types of
Mitzvos one is to learn from the elders,
and not from the youth. When the elders
use all their energy, although they are
physically weaker, they go above and
beyond and toil in the Torah Hakdosha
and the Mitzvos. When one sees a youth
serve Hakodosh Boruch Hu with great
vigor, it is more natural – for youth use
their vigor for all that they do. However,
it is great to see and focus on the elders,
who use every ounce of strength, and
then some, to serve Hakodosh Boruch
Hu.
`
This is what the Tanna is
teaching us, “‫– ”איזהו החכם הלומד מכל אדם‬
the wise is one who learns from the youth
how to overcome his raging Yetzer Hara,
and not to follow after his physical
desires, and also to learn from the elders,
how much one must use all of his Kochos
in his Avodas Hashem. These were the
thoughts of the sons of Aharon, that they
thought that the youth of the generation
would not take a lesson from Moshe and
Aharon on how to serve Hakodosh
Boruch Hu. They would say that Moshe
and Aharon separated from the trappings
of this world, for they are elderly, and
thus they don’t have the physical
cravings anymore, as the youth do. Thus,
Nadav and Avihu wanted to be the role
model for the youth, as to how one should
serve Hakodosh Boruch Hu, that the
youth should see that although Nadav
and Avihu were young, and had burning
desires for Gashmiyos, nonetheless, they
overcame their desires for the sake of
Hashem. Nadav and Avihu
really looking for Moshe and
die, rather they just believed
needed to be younger role
emulate.
‫בס"ד‬
were not
Aharon to
that there
models to
‫ – ר' שמשון רפאל הירש‬4:5,6 “ ‫ובא‬
‫אהרן ובניו בנסע המחנה והורידו את פרכת‬
‫ ונתנו עליו כסוי‬.‫ וכסו בה את ארון העדות‬,‫המסך‬
‫ ושמו‬,‫עור תחש ופרשו בגד כליל תכלת מלמעלה‬
‫“ – ”בדיו‬And Aharon and his sons shall
come when the camp journeys forth, and
they shall take off the protective curtain
and cover the Aron Ha’eidus with it. They
shall place upon this a cover of tachash
skin, and spread over it a cloth entirely of
sky-blue wool, and adjust its carrying
poles.” Not even the Leviyim are allowed
to touch the sacred objects of the
Mishkan – the Aron, Shulchan, Menorah,
and Mizbe’ach. The Leviyim receive the
objects from the Kohanim when the
objects are already wrapped in their
protective covers for transport. Even
when dismantled and in transit, the
“Dwelling Place of the Testimony” retains
its holy and sanctifying significance as
the unifying gathering point of the
nation. Thus, the very act of wrapping
and preparing the objects for transport is
a priestly act of great significance. The
covers themselves correspond to the
character of the covered object. The
protective exterior covering of all the
objects was made of ‫עור תחש‬, the pelt of
an animal distinguished by its
outstanding speed. This symbolizes the
speed of the journey, which must not be
slowed by any hindrance. The objects
that stand in the Kodesh Hakodoshim,
and in the Kodesh – the Aron, Shulchan,
Menorah, Mizbe’ach Haza’hav, are
covered with a cloth of Techeiles, the
color of holiness and closeness to
Hashem. The Aron is first wrapped in the
Keruvim cover, which shields it in the
Mishkan, while the sky-blue cloth is on
top, the Aron’s outer visible covering.
Thus, its character is reflected by its
cover: the Aron of the Testimony is ‫כליל‬
‫ תכלת‬close to Hashem in highest holiness.
On the Shulchan Hapanim, the Table of
Hashem’s special care, which is likewise
covered with a Techeiles covering of
holiness- rests the bread of Divine
Providence,
together
with
the
paraphernalia symbolizing the necessary
conditions for this Providence; they show
how to shape, dedicate to Hashem, and
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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
preserve what is granted to man by
Hashem. The “bread” of Jewish national
prosperity is covered with a cloth of
‫תולעת שני‬, whereas the ‫ מזבח העולה‬is
covered with one of ‫ארגמן‬. The color red
represents life (‫ ;)תולעת שני‬only that the
‫ שני‬represents the lower, animal side of
life and ‫ ארגמן‬the higher life, the human
side. The means of existence and
prosperity are granted by Hashem’s
“Countenance” but all these ensure only
‫שני‬, animal body life. On the other hand,
the ‫ארגמן‬, the higher human level of life,
is not granted by Hashem. Rather, man
must attain this level himself by freely
mastering his own desires; he must
harness all his animal-bodily powers and
subordinate them to Hashem’s Will. This
is symbolized by the offering of the altar,
and by the offering procedures performed
on it.
‫ – קול רם‬4:3 “ ‫מבן שלשים שנה‬
‫ כל בא לצבא לעשות‬,‫ומעלה ועד בן חמשים שנה‬
‫“ – ”מלאכה באהל מועד‬From thirty years of
age and up, until fifty years of age,
everyone who comes to the legion to
perform work in the Ohel Moed.” Those
who were from the family of Kehas, from
Shevet Levi, they were counted – only
those who were from the ages of thirty to
fifty. Rashi explains that one who is less
than thirty years of age, his strength has
not become fully developed, as it says in
Meseches Avos 5:21 “‫ – ”בן שלשים לכח‬one
achieves his full strength at 30 years old.
Once one reaches fifty years of age, his
strength diminishes from then on, and
only those who are at full strength are
counted. We can understand why the
Torah said that the family of Gershon
was only counted from thirty years old to
fifty years old, for they needed to lift the
heavy beams of the Mishkan, and they
needed to be at full strength to do so.
However, the B’nei Kehas, they carried
the Aron, and other holy Keilim, and the
Gemara in Sotah 35a tells us that, “ ‫הארון‬
‫ – ”נושא את נושאיו‬the Aron carried its
carriers, meaning that those who were
“carrying it” were not really doing so, the
Aron went on its own, and carried others.
Thus, it was not heavy at all. Based on
this, why only count B’nei Kehas from
thirty to fifty, a time of full strength,
when full strength was needed? We learn
from this, that regarding Torah and
Mitzvos, one must exert oneself and use
all of his energy to perform it. There is
really no need in order to perform the
Mitzvah, but rather the actual exertion
and toiling is the Mitzvah. One must be
joyous in his Ameilus of Torah and
Mitzvos, for that is the Mitzvah. If one
builds a Sukkah, and he works hard on it,
his toiling is the Mitzvah of building the
Sukkah. Although in theory the Sukkah
could have been built some other way,
without his own toiling, nonetheless, his
toiling in it is a Mitzvah. The Torah
teaches us this lesson from B’nei Kehas,
that they too needed to be thirty to fifty
years old, for they needed to use all of
their might and energy to perform the
Mitzvah of carrying the Aron and the
other holy vessels – even though, in
truth, it was “very light” and they did not
need to do so.
‫ – כלי יקר‬3:39 “ ‫כל זכר מבן חדש‬
‫“ – ”ומעלה שנים ועשרים אלף‬Every male
from one month of age and up, were
twenty two thousand.” Why did Shevet
Levi consist of 22,000 people? Hakodosh
Boruch Hu caused them to have exactly
22,000 to teach us that in order for the
Shechina to rest on a camp, there needs
to be a minimum of 22,000. The Ramban
says that the reason that Shevet Levi was
so much fewer than the other Shevatim,
was because the decrees of Mitzrayim
were not upon them. The Mitzriyim
attempted to limit Klal Yisroel, through
afflicting them. Hakodosh Boruch Hu
performed miracles and not only did the
plan of the Mitzriyim not work, but it
backfired, and Klal Yisroel had even
more children than would be natural, as
Chazal tell us that they were regularly
giving birth to six children at a time.
Being that Shevet Levi was not being
oppressed, the miracle did not occur for
them, and they were much less in
number than the other Shevatim. I
believe that we see by the decree of
Paroah to kill the babies, that Amram
separated from his wife, and thus did not
have children then. The Gemara in Sotah
12a says that they all got up and they
also divorced their wives. It would seem
that when it says they all got up, that it
does not mean all of Klal Yisroel, rather
it was the entire Shevet Levi who
divorced their wives. There are other
sources which tell us that it was the
Zechus of the righteous woman that Klal
‫בס"ד‬
Yisroel were Zoche to leave Mitzrayim,
and it says that they were with their
husbands. Being that all from Shevet
Levi were separated from their wives,
they did not have children at that time,
and ended up having much less children
than the other Shevatim. The result
being that they were the smallest of all
Shevatim, and Hakodosh Boruch Hu
chose them for they were small.
Hakodosh Boruch Hu choses the small
and the weak, as the Posuk says in
Devorim 7:7 “‫כי אתם המעט‬...‫”לא מרבכם‬.
‫ שפתי כהן על התורה‬- 4:19 “ ‫וזאת‬
‫עשו להם וחיו ולא ימתו בגשתם את קדש‬
‫הקדשים אהרן ובניו יבאו ושמו אותם איש איש על‬
‫“ – ”עבודתו ואל משאו‬Thus shall you do for
them so that they shall live and not die;
when they approach the Kodesh
Kodoshim, Aharon and his sons shall
come and assign them, every man to his
work and to his burden.” The word, “‫”זאת‬
refers to Torah, as the Posuk says in
Devorim 4:44 “‫ – ”וזאת התורה‬true life one
receives is from the Torah Hakdosha, for
it is from the Torah that teaches one how
to live his life and how to achieve life.
This is as the Posuk says in 33:10 “ ‫יורו‬
‫”משפטיך ליעקב ותורתך לישראל‬.
Now we can understand why the
Torah stresses here that Nadav and
Avihu died, “in front of Hashem.” Chazal
discuss what Nadav and Avihu did
wrong, as there are different opinions.
However, what seems to be clear is that
Nadav and Avihu were inherently
Tzaddikim, and their goal was to be “ ‫לפני‬
'‫ – ”ד‬they always wanted to be in front of
Hashem. They were no longer alive at
this point, but the lesson that we can
learn from them must be there – that one
must seek to always be in front of
Hashem. Elazar and Isamar, the
remaining children of Aharon Hakohen
were going to do the Avodah in the
Mishkan. They must remember the goal
– it is to always be in front of Hashem.
While the Torah is discussing the
Kehunah here, in truth, it applies to all
of Klal Yisroel. We all do Avodah, Avodas
Hashem. We must do it all with the
intention of being “'‫”לפני ד‬. The Yom Tov
of Shavuos is coming upon us, and we
must remember that the Torah is the
conduit for us to be, “'‫”לפני ד‬. May we be
Zoche to be Mekabel the Torah
Hakdosha, “'‫”לפני ד‬.
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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
Shabbos 87a – “ ‫יום אחד‬
‫”הוסיף משה מדעתו‬
“One day Moshe added
on based on his own perception.” This
means that Matan Torah was supposed
to be one day earlier, and he delayed it.
Why did Moshe Rabbeinu do that – on the
contrary, shouldn’t have he had made it
a day earlier, if he had the power, and not
delay it? The following Divrei Torah will
expound on this topic, and support the
P’shat offered in the closing paragraph.
‫ – קול רם‬Shavuos - Inyanei
Matan Torah 6 – “ ‫טעם שלא נזכר מתן תורה‬
‫ – ”במסע שחנו במדבר סיני‬In Parshas
Masei, when the Torah mentions Klal
Yisroel travelling to Har Sinai, amongst
all the other travelling that they did to
various places, the Torah does not
mention at all that Torah was given at
Har Sinai. Bamidbar 33:15 “ ‫ויסעו מאלוש‬
‫ ויסעו‬,‫ויחנו ברפידים ולא היה שם מים לעם לשתות‬
‫ – ”מרפידים ויחנו במדבר סיני‬the Torah just
says that Klal Yisroel camped at Har
Sinai, without mentioning Matan Torah.
When the Torah says in the same Posuk
about a place called “‫ ”אלוש‬and the Torah
provides a detail, “ ‫ולא היה שם מים לעם‬
‫ – ”לשתות‬and there wasn’t water there for
the nation to drink – then certainly when
mentioning Har Sinai, how could the
Torah not mention that it was there that
Klal Yisroel received the Torah
Hakdosha? The Torah didn’t mention the
giving of the Torah there for one must
consider every day as if the Torah is
being given that day. It should not be
that the Torah is that which was given in
the past, rather it must be constantly
fresh and new to us. Rashi says this in
Devorim 11:13 “ ‫שיהיו עליכם חדשים כאילו‬
‫”שמעתם בו ביום‬. Similarly, the Torah
doesn’t mention in this Parsha that Klal
Yisroel received water miraculously,
rather it only mentions when they did not
have water. For that which Klal Yisroel
received water does not need to be
mentioned, for every day Hakodosh
Boruch Hu provides water for all of His
creations, and everyone must know that
if the water was attained through
“natural” means, and not miraculously,
that too came from Hakodosh Boruch Hu.
‫ – קהלת יעקב‬Shavuos 20 –
Meseches Brochos 9 – It says in Shemos
11:2 “...‫ – ”דבר נא באזני העם‬Hakodosh
Boruch Hu told Moshe Rabbeinu to have
Klal Yisroel ask the Mitzriyim for vessels
of silver and gold, so that the Tzaddik not
say, that the part of the decree that Klal
Yisroel would be enslaved and worked
hard was fulfilled, but that which it says
that afterwards they would leave with
‫רכוש גדול‬, was not fulfilled.” This Gemara
needs explanation, for how could one say
that Hakodosh Boruch Hu gave Klal
Yisroel Rechush Gadol, because perhaps
a Tzaddik would ask Him where the
Kiyum of the Rechush Gadol was? It
seems to be saying that if no one would
question Hakodosh Boruch Hu, then
Chas V’sholom He wouldn’t keep His
word – which we know is not possible –
as certainly Hakodosh Boruch Hu keeps
His word. Hakodosh Boruch Hu’s intent
was that through the Yisurin, afflictions,
that Klal Yisroel would endure in
Mitzrayim, they would be able to be
Mekabel the Torah Hakdosha, and there
is no greater Rechush than that. When it
says, “‫ – ”ואחרי כן יצאו ברכוש גדול‬that
afterwards Klal Yisroel would leave with
a Rechush Gadol, it meant that they
would receive the Torah Hakdosha. Klal
Yisroel did not know that the Yisurin
which they endured in Mitzrayim was so
that they could receive the Torah – for
had they known, then their Avodah
would not have been Yisurin for them. If
one does a specific work or actions in
order to obtain abundant goodness, or to
bring one very close to royalty, then the
work does not feel like work to the
person, but rather it is enjoyment for
him, as he knows what he is getting in
return for the work. This is as it says in
Bereishis 29:20 “ ‫ויהיו בעיניו כימים אחדים‬
‫ – ”באהבתו אותה‬when Yaakov worked in
order to obtain Rochel as a wife, the work
was not like work to him, being that his
reward would be to marry Rochel. Thus,
had Klal Yisroel known that the only way
to obtain the Torah Hakdosha was
through enduring Yisurin first, and that
their work was so that they could obtain
the Torah, the work and Yisurin would
not have been work – would not have
been counted as Yisurin, and thus they
would not have been Zoche to the Torah
Hakdosha. Avrohom Avinu was telling
Hakodosh Boruch Hu, that He said,
“‫ – ”ועבדום וענו אותם‬that according to what
Klal Yisroel thought, they would work
and be afflicted, for they did not know
that they would be receiving the Torah –
and thus, it in fact felt like work and
Yisurin to them. Being that when they
left Mitzrayim they still did not know
about the true Rechush Gadol they would
‫בס"ד‬
be receiving, the Torah Hakdosha,
Avrohom Avinu would ask, according to
them, they need to know that they would
be receiving the Rechush Gadol they
were promised, and thus, they were to
ask for silver and gold from the
Mitzriyim. At that point they would
think that they in fact received the
Rechush Gadol they were promised.
Though in truth, they wouldn’t receive
the true Rechush Gadol until later –
when they would receive the Torah
Hakdosha.
‫ – שפת אמת‬Parshas Va’eschanan
5638 – “‫ – ”חשק ואהבה‬Chazal tell us that
standing at Har Sinai was dearer to
Moshe Rabbeinu than to Klal Yisroel.
How are we to understand this? Wouldn’t
one think that it would be much dearer to
Klal Yisroel, being that it was the one
time they heard directly from Hakodosh
Boruch Hu, while Moshe Rabbeinu had
constant contact with Hakodosh Boruch
Hu – so much so – that Hakodosh Boruch
Hu actually spoke through Moshe’s
throat? We learn from this that the more
one has a desire, will, and love for the
Torah Hakdosha, that is the proof that he
is learning Torah Lishma. Moshe
Rabbeinu heard from Hakodosh Boruch
Hu regularly, and he wanted more and
more. Moshe Rabbeinu was learning and
serving Hakodosh Boruch Hu completely
Lishma. This is as it says in Bereishis
Rabbah 96:3 that fish who live in water,
still have a desire for every drop of water,
as if they had never tasted a drop of
water. The same is with Klal Yisroel in
regards to Torah. The more one has, the
more one is ensconced in it, the more he
wants every bit of it.
‫ – שפת אמת‬Korach 5648 –
“ ‫תכלית התורה היא שיהיה רושם באדם מהדברי‬
‫ ועל זה מברכים ברכה לאחריה‬,‫ – ”תורה‬It says
in the Yalkut that one who relies on his
wealth, will fall. The Zohar Hakodosh in
Yisro 93a says that an ‫עני‬, poor person, is
only one who is lacking Torah and
Mitzvos. Thus, wealth is only in Torah, as
it says in Bamidbar Rabbah that Korach
was very smart and a Chochom in Torah.
However, the Chochma that one has
must bring him to actual performance of
the Torah. The Torah is what truly gives
a person sustenance, and gives him true
life. The Mishna in Avos 3:17 says, “ ‫אם‬
‫ – ”אין קמח אין תורה‬if there is no Kemach,
there is no Torah – meaning that the
purpose of the Torah Hakdosha is to
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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Refuah Shlaima Esther Bas Miriam
bring forth the Kemach and the
substance in it – for the person to survive.
This is why there is a Brocha before and
after learning Torah, for just as for food
one recites a Brocha when he is hungry
and wants to eat, and one recites Birchas
Hamozon when he is satiated and the
food is absorbed into his bones, so too
with Torah. One recites a Brocha prior to
learning Torah, and another one when it
is saturated in his bones. (This is as the
Levush tells us – that there are two
Brochos we recite in Birchas Hatorah
every morning. The first one is the
Brocha Acharonah on the Torah from the
previous day, and the second Brocha is
the Brocha Rishona on the Torah of that
day. The reason that the Brocha is not
made at the end of the day, is because one
is supposed to learn Torah until he falls
asleep, and thus cannot recite the
Brocha). This was Korach’s error, this is
what he was lacking. He did not allow the
Torah to have a Roshem on him – did not
make an impression him, and caused him
to fall to Gehinom.
‫ – קרן לדוד‬Pesachim 68b – “ ‫רב‬
,‫יוסף ביומא דעצרתא אמר עבדי לי עגלא תלתא‬
‫אמר אי לאו האי יומא דקגרים כמה יוסף איכא‬
‫ – ”בשוקא‬Moshe Rabbeinu added on one
day on his own, and pushed Matan Torah
off by one day. Why did Moshe Rabbeinu
do that – on the contrary, shouldn’t have
he had made it a day earlier if he had the
power and not delay it? It says in the Tur,
Orech Chaim 290 that the Torah told
Hakodosh Boruch Hu: Ribbono Shel
Olam, when Klal Yisroel will enter the
Land of Eretz Yisroel, they will have to
tend to their fields and their vineyards;
who will turn to me? Hakodosh Boruch
Hu answered that on Shabbos Kodesh
Klal Yisroel will not do any Melacha, and
then they will have time to toil in the
Torah Hakdosha. This itself was the
reason that Moshe Rabbeinu pushed off
Matan Torah for a day, so that Matan
Torah should fall on the holy day of
Shabbos. This is to teach us that even one
who is not able to toil in the Torah
Hakdosha all the days of the week, but
can only do so on the day of rest, Shabbos,
Matan Torah was worth it – just so he
could spend that one day of the week
toiling in Torah. Had Matan Torah
occurred on a weekday, one may have
said that Torah is only for one who can
toil in Torah during the weekdays, like
when it was given. It is only one who can
toil in Torah all week long that can truly
attain the true Torah, but not one who
only does so once a week. Thus, one would
think that there is no point in his toiling
in Torah his one day of the week that he
could – on Shabbos Kodesh. This was why
Moshe Rabbeinu pushed off Matan
Torah, so that we would all know that
even for one who can only toil on Shabbos
Kodesh – he should do so, for Matan
Torah was on that day, and it was all
worth it even for that one day of toiling in
Torah. In truth, one who truly wants to
attain the Kesser Shel Torah, the crown
of Torah, he needs to be toiling in Torah
all week. Nonetheless, one who toils in
Torah only on Shabbos Kodesh, it is
considered toiling in Torah, and it is all
worth it just for that. This was what
Rebbe Yose was saying, that if not for
that day of Matan Torah, that Matan
Torah was on Shabbos Kodesh to teach us
that even one’s toiling in Torah on a lower
level, once a week, is precious to
Hakodosh Boruch Hu, then he would
have nothing. Rebbe Yose was being an
Anav, counting himself among those who
do not toil in Torah all week, and do not
achieve the Kesser Shel Torah, though
nonetheless, being that Matan Torah was
on Shabbos – their limited toiling in
Torah is very dear to Hakodosh Boruch
Hu.
‫ – קרן לדוד‬Pesachim 68b – “ ‫רב‬
,‫יוסף ביומא דעצרתא אמר עבדי לי עגלא תלתא‬
‫אמר אי לאו האי יומא דקגרים כמה יוסף איכא‬
‫ – ”בשוקא‬Moshe Rabbeinu added on one
day on his own, and pushed Matan Torah
off by one day. Why did Moshe Rabbeinu
do that – on the contrary, shouldn’t he
have made it a day earlier, if he had the
power, and not delay it? Moshe Rabbeinu
feared that perhaps Klal Yisroel did not
prepare themselves enough for Matan
Torah, and thus their Kabbalah of the
Torah would not be a complete one – the
way it was meant to be. Therefore, Moshe
wisely decided to delay Matan Torah for
one day so that it would fall out on
Shabbos Kodesh. Chazal tell us that the
Kedusha of Yom Tov needs to start down
here, and then there is help from Above,
while the Kedusha of Shabbos comes
down even without any help from down
here. This is why we say on Shabbos,
“‫ ”מקדש השבת‬while on Yom Tov we say,
“‫ – ”מקדש ישראל והזמנים‬for on Shabbos the
Kedusha comes completely from Above,
while the Kedusha of Yom Tov comes
‫בס"ד‬
from Klal Yisroel. It says in Bereishis 2:3
“‫ – ”ויברך אלקים את יום השביעי ויקדש אותו‬that
Hakodosh Boruch Hu Himself blessed
Shabbos with Kedusha, without anything
coming from this world. Therefore, all of
Klal Yisroel can tap into that Kedusha,
even those who did not prepare for it, as
Chazal tell us that even the Am Ha’aretz,
the ignoramus, has the fear of Shabbos
upon him. One cannot compare the
Kedusha that a Yid feels on Shabbos
Kodesh, versus the rest of the week.
Every Yid has an opportunity to tap into
that Kedusha, no matter his level of
Ruchniyos. Thus, Moshe decided that
being that Klal Yisroel are inherently on
an elevated level of Kedusha on Shabbos,
even if they did not prepare properly for
it, and therefore delayed Matan Torah
one day so that it should fall out on
Shabbos Kodesh. This way, ea 5ch and
every Yid, no matter his level, would be
able to have a true connection to the
Kabolas of the Torah Hakdosha. This is
what Rebbe Yose was saying that if not
for this day – meaning had Moshe
Rabbeinu not added the day, and thus
delayed Matan Torah till Shabbos
Kodesh, then it would have fallen out on
a weekday, and he would have been
lacking a connection to Kabolas
HaTorah. (Rebbe Yose was saying this
due to his great humility). Being that
Moshe Rabbeinu delayed it until Shabbos
Kodesh, all of Klal Yisroel, including
Rebbe Yose, would be able to tap into the
Kedusha of the Torah Hakdosha.
Now we can understand why
Moshe Rabbeinu delayed Matan Torah
by a day. Moshe Rabbeinu wanted Matan
Torah to be perfect. The day of Shabbos
Kodesh is truly a holy day. Even if Klal
Yisroel do nothing to cause it, Kedusha
comes down to us from above on the holy
day of Shabbos Kodesh. Thus, the perfect
day to receive the Torah Hakdosha is the
day of Shabbos. The Torah is for all of us,
and on the holy day of Shabbos, all must
truly seek to attach themselves to the
Torah Hakdosha. We must remember
that Matan Torah was initially given to
us on Shabbos Kodesh, to teach us that
we all have a connection to it. May we be
Zoche to truly tap into the Kedusha of the
Torah Hakdosha, on the holy day of
Shavuos, the day of Matan Torah, the day
that Klal Yisroel received the Torah
Hakdosha.
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L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam - Refuah Shlaima Esther Bas Miriam
Shabbos 88a - “ ‫ויתיצבו‬
‫מלמד‬
,‫ההר‬
‫בתחתית‬
‫שהקב"ה כפה עליהם הר‬
‫כגיגית ואמר אם אתם‬
‫ ואם לאו שם תהיה קבורתכם‬,‫”מקבלים תורתי מוטב‬
“From the words ‫ויתיצבו בתחתית ההר‬, we
learn that Hakodosh Boruch Hu turned the
mountain over Klal Yisroel and told them
that if they accept the Torah then it is good,
if not, there would be their grave.” Klal
Yisroel had already said that they would
accept the Torah Hakdosha. However,
apparently it was not enough, and
Hakodosh Boruch Hu had to force Klal
Yisroel to accept it. Why did Hakodosh
Boruch Hu have to force them? If there was
something that they had not yet accepted
upon themselves, as in perhaps they
accepted the Torah Shebiksav and not the
Torah Shebal Peh, then why not just ask
them if they would accept the Torah Shebal
Peh? The following Divrei Torah will
expound on this topic, and support the
P’shat offered in the closing paragraph.
‫ – ילקוט שמעוני‬271 “‫– ”בחדש השלישי‬
“‫ ”חידוש“ – ”בחדש‬Hakodosh Boruch Hu did
something here that was a Chiddush,
something new. When Klal Yisroel left
Mitzrayim, there were those who had
physical handicaps, such as being blind,
deaf, etc… Hakodosh Boruch Hu said that
the Torah is that which is complete, and
those who receive it also need to be
complete, as it says, “‫תורת ד' תמימה‬.”
Hakodosh Boruch Hu healed all of Klal
Yisroel and gave them the Torah. How do
we know that the one who was blind was
healed and able to see? The Posuk says in
Shemos 20:15 “‫– ”וכל העם רואים את הקולות‬
“And all of nation saw the sounds.”
‫ – מטה נפתלי‬Yalkut Shimoni 271 –
There is a great Yesod to being Mekayeim
the Torah, and that is that each person
must worry about others in Klal Yisroel to
learn and be elevated by the Torah, and to
ensure that they study it. There is no
individual who can have the entire Torah
Hakdosha, and be complete, rather one
needs others – “‫ – ”וידגו לרב בקרב הארץ‬The
key words being, “‫ – ”בקרב הארץ‬in the midst
of the land. One must be a part of society,
and through that completely attach himself
to the Torah Hakdosha. Each Yid was on
his own level of Kabolas Hatorah, each
individual having a certain understanding,
but the most important of all was each and
every Yid accepted upon himself to be a
Mashgiach over his fellow Yid and to teach
him Torah. In truth, there are individuals
from other nations of the world who were
worthy of receiving the Torah, however,
there was no other complete nation that
was worthy. The reason for this is that no
other nation has the Midah of Chesed, with
which to give goodness to others, for one to
limit his own needs and instead give to
others. Other nations of the world will all
say that one’s own life comes first, and one
should not minimize his own for others. It
is only Klal Yisroel, who gives away from
themselves to others, who are Zoche to the
Torah Hakdosha. We do not find that Klal
Yisroel had this Midah while they were in
Mitzrayim, as they were not concerned for
their fellow Jew. Shemos 2:12 “ ‫ויפן כה וכה‬
‫ – ”וירא כי אין איש‬Moshe looked both ways and
saw that there were no Jews there to help
the Yid who was being beaten. Perhaps
Klal Yisroel had it within them, but it was
suppressed at that time due to being under
a great yoke by the evil regime of the
Mitzriyim. What one does it again and
again it becomes his nature.
As the
Ramban says in Devorim 22:6 – that
Hakodosh Boruch Hu commanded that one
must not slaughter a mother and its child
animal on the same day, as well as the
Mitzvah of Shiluach Hakan, so that one
should not get into the habit of doing
actions which cause him to become cruel.
Klal Yisroel’s original nature had been one
of Rachmanus and Chesed, however, due to
what they experienced in Mitzrayim, they
began to act with cruelty as well, and their
nature of Chesed and Rachamim was lost
from them. Klal Yisroel needed to remove
the cruelty from themselves, and once again
become a people of Rachmanus and perform
Chesed with each other.
The Yalkut
Shimoni says that Klal Yisroel were Ba’alei
Mumim when they left Mitzrayim – they
had many imperfections, they were blind,
deaf… - this means that they were not
accustomed to helping each other, and that
caused them to have their defects.
Hakodosh Boruch Hu created us with 248
limbs with which to be Mekayeim the 248
Mitzvas Aseh of the Torah. One who is not
Mekayeim them, causes a defect in his
limbs. The Torah is complete, and those
who receive the Torah must be complete.
Hakodosh Boruch Hu saw that Klal Yisroel
did not see and hear the problems of their
fellow Jews. They were not sympathetic to
them as they should have been, as was their
Midah – though not existent at this point
due to the harsh conditions of Mitzrayim.
Hakodosh Boruch Hu healed Klal Yisroel,
so that they once again had their great
Midah of Chesed and Rachmanus, and then
they were ready to be Mekabel the Torah
Hakdosha.
‫ – רש"י‬19:2 “‫ – ”ויסעו מרפידים‬Why
does the Torah need to tell us that Klal
‫בס"ד‬
Yisroel left Rephidim, when the Torah had
already told us that they were in Rephidim
– and were therefore obviously leaving
Rephidim? The Torah mentions that they
were in Rephidim to connect Klal Yisroel’s
leaving Rephidim to their coming to Midbar
Sinai – just as Klal Yisroel’s coming to
Midbar Sinai was with Teshuva, so too their
leaving Rephidim was with Teshuva.
‫ – בית אפרים‬14 – Shabbos 88a “ ‫ מלמד שהקב"ה כפה‬,‫ויתיצבו בתחתית ההר‬
‫עליהם הר כגיגית ואמר אם אתם מקבלים תורתי‬
‫ ואם לאו שם תהיה קבורתכם‬,‫ – ”מוטב‬Tosfos says
that although Klal Yisroel already said,
“‫ ”נעשה ונשמע‬perhaps they would change
their minds when they saw the big fire.
Therefore, the mountain was placed over
their heads so that they would accept the
Torah under all circumstances. The main
part of Mitzvos and Ma’asim Tovim are the
thoughts one must have by performing
them for the sake of Hashem. Prior to Klal
Yisroel receiving the Torah, they thought
that their acceptance of the Torah would be
a favor to Hakodosh Boruch Hu. Being that
they knew of the good that Hakodosh
Boruch Hu did for them, they wanted to
repay that goodness by accepting the Torah,
even if doing so would be difficult for them.
However, Hakodosh Boruch Hu revealed to
them that this was not the case, and that
Hakodosh Boruch Hu did not in any way
need Klal Yisroel to accept the Torah – it
was not doing a favor for Hakodosh Boruch
Hu (rather it was a favor for them). The
Torah was given with a ‫קול שופר‬, the sound
of a Shofar, and just a like the sound of a
Shofar is pure and clean, with nothing
tangible, so too Hashem giving them the
Torah was not for His benefit. Once Klal
Yisroel heard that, they thought that there
was no longer any reason for them to accept
the Torah – so that is why Hakodosh
Boruch Hu placed the mountain over them
and forced them. This is the meaning of the
Yalkut Eliezer that says that the Shofar
was created for the sake of Klal Yisroel, for
the Torah was given with a Shofar, and
with a Shofar the final Geulah will occur.
When Klal Yisroel does Mitzvos, it too must
be like the sound of Shofar – meaning that
it should not be done for any tangible
purpose, any personal benefit such as
receiving honor, rather it should be done
purely for the sake of Hashem.
‫ – מטה נפתלי‬1:14, Shabbos 88a
“‫ – ”כפה עליהם הר כגיגית‬Why did Hakodosh
Boruch Hu have to force Klal Yisroel to
accept the Torah, when they had already
accepted it? Moshol – A very wealthy
individual sought a Shidduch for his
beautiful daughter. He sent a Shadchan to
For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam - Refuah Shlaima Esther Bas Miriam
find him a boy who was exceedingly fine and
good, with all positive attributes, so that he
would be worthy of marrying this man’s
daughter. The Shadchan spoke to many
people in his search for the perfect boy, but
they all answered that their boys were not
perfect enough and refined enough for the
daughter of this wealthy man.
The
Shadchan finally found someone who said
that his son is the perfect match for the
wealthy man’s daughter. The Shadchan
returned to the wealthy man and told him
he found an appropriate match for his
daughter. The wealthy man immediately
sent for this young man, and said that he
should come prepared in three days time.
The father of the boy bathed the future
groom, clothed him in beautiful clothing,
anointed him with oil, and taught him a
little bit about how he is supposed to treat
his future wife. The boy was still quite
young, and did not know how to treat a
woman, certainly not the daughter of a
wealthy individual. The father of the boy
assumed that his son was going to meet the
future bride now, and would wed her after
twelve months. He thought that during
those twelve months, he would train his son
well, so that he will be prepared to be
married and to treat his wife properly.
When the father and son arrived in the
town of the wealthy man, they were told
that the preparations for the actual
wedding had been in full force, and that
they planned for the wedding to be
immediately. Every detail was tended to,
including inviting a huge guest list. The
boy and his father wanted to break off the
Shidduch, for they knew that he was not
prepared to be married. The wealthy man
was enraged – for he had spent so much
money on the wedding preparations, and
more importantly, it would be a great
embarrassment to him and his daughter
that the Shidduch was broken. They tried
explaining to the wealthy man why they
should wait a year, but he would not hear of
it. He said that the boy was bathed, clothed,
and anointed – obviously he was preparing
to get married. The boy liked the wealthy
man’s daughter, and did not want her to go
through the terrible embarrassment of the
Shidduch being broken, so despite his
father telling him, and he himself knowing
that he was not prepared, he went ahead
and married her. A short while after the
wedding, the boy sinned against his wife,
for he did not really know how to treat her
properly. The girl told her father what
happened, and he went to discuss it with
the boy’s father. The boy’s father responded
that he knew that this was going to happen,
and that was why he wanted to wait for
them to get married. The boy was the
proper Shidduch for this special girl; he just
wasn’t ready. The raw product was there,
but he needed to be groomed and refined,
and then he would have made the perfect
husband. The girl’s father admitted that he
was wrong for pushing the wedding to
happen so fast, and he said that he would
forgive the son-in-law for all his misdeeds
for the first year – the year when he should
have had time to prepare to be the perfect
husband.
Nimshol – Klal Yisroel said, “ ‫נעשה‬
‫ – ”ונשמע‬they had good Middos and were the
right Shidduch for the Torah Hakdosha.
Moshe asked them if they wanted the
Torah, and they said yes, but they did not
think that it meant that they were going to
be married to it then. They thought that
there would be, “Kiddushin” – but that the
actual marriage – the “‫ ”נישואין‬would not
take place for a year – so that they could
prepare. When they heard the thunderous
sounds and lightning, they realized that the
“‫ ”נישואין‬was to take place then. They
reneged on their acceptance, and said that
they don’t want to get married. Hakodosh
Boruch Hu forced them, by putting a
mountain over them and telling them they
must accept. When Klal Yisroel sinned
with the Eigel, Moshe said to Hakodosh
Boruch Hu, “You knew that they weren’t
ready and needed more time.” Hakodosh
Boruch Hu agreed, and forgave them for
their sin.
‫ – ישא ברכה‬Shemos 19:2 “ ‫ויסעו‬
‫ – ”מרפידים ויבאו מדבר סיני‬Rashi explains
that the Posuk is telling us that just like
Klal Yisroel came to Sinai doing Teshuva,
so too they left Rephidim doing Teshuva.
Why did Klal Yisroel need to do a double
Teshuva? There is Teshuva, like it says in
Shabbos 153a, that one thinks about his day
of death and that brings him to do Teshuva.
This is the lower Madreiga of Teshuva.
Then there is a higher level of Teshuva, and
that is doing Teshuva due to ‫חיים‬, life, as it
says in Devorim 30:19 “ ‫ובחרת בחיים למען‬
‫ – ”תחיה‬choosing life, doing Teshuva, so that
you can be closer to Hakodosh Boruch Hu.
Devorim 4:4 “ ‫ואתם הדבקים בד' אלקיכם חיים‬
‫“ – ”כולכם היום‬And you who cling to Hashem,
your G-d – you are still alive today.” The
Teshuva that Klal Yisroel did in Rephidim
was a Teshuva for they feared that perhaps
they would die the next day and not have a
chance to do Teshuva. They recognized that
if that were to happen, there would be dire
consequences, so they did Teshuva. When
they came to Har Sinai, in preparation of
‫בס"ד‬
Kabolas Hatorah, which is called (Mishlei
3:18), “‫“ – ”עץ חיים‬the tree of life” – they
needed to do Teshuva on the higher level –
a Teshuva because of life, in order to attach
themselves to the living G-d, and that is
why they did a second Teshuva at Har
Sinai.
‫ – קהלת יעקב‬Shavuos 65 – Shemos
19:1 “ ‫בחדש השלישי לצאת בני ישראל מארץ‬
‫ ביום הזה באו מדבר סיני‬,‫ – ”מצרים‬When one is
released from prison, he is very joyous, but
at the same time he is very humble. After a
while of being out of prison, a person forgets
where he came from, and slowly loses his
humility. “ ‫בחדש השלישי לצאת בני ישראל מארץ‬
‫ – ”מצרים‬In the third month from when Klal
Yisroel left Mitzrayim, “‫ – ”ביום הזה‬It was
still like “that day” which Klal Yisroel left
Mitzrayim, that they retained their
humility, and remained grateful to
Hakodosh Boruch Hu for taking them out of
Mitzrayim, and remained humble.
Now we can understand why
Hakodosh Boruch Hu had to force Klal
Yisroel to accept the Torah. While Klal
Yisroel accepted the Torah, each person for
himself, they did not accept the Torah on
behalf of the other Yidin. It is a hard
concept for one to accept – to understand
that one is not an individual, but is a small
part of a whole. Klal Yisroel were ready to
accept the Torah that they did not know
what it said, but they were not ready to
accept it on behalf of others. They didn’t
realize that they needed each other, and
part and parcel of the acceptance was that
they accept it as an entire nation, as one.
Had Hakodosh Boruch Hu gone to Klal
Yisroel and asked them if they wanted to
accept the Torah and that they needed each
other, Klal Yisroel may have not accepted.
They may have become slightly arrogant,
and think, why should I care about another
Yid – I am the one who is ready to serve my
Creator, and it is not my business what
others around me do. Hakodosh Boruch Hu
forced them to accept, so that they would in
fact accept, and they would do so with great
humility.
The key to having a great
connection to the Torah Hakdosha, is to
give and accept Torah to others and to
remain humble. We all need to realize that
in order to be an appropriate Shidduch for
the Torah, we need to work on ourselves.
We need to work on our Middos, and be
refined. If we do a proper Teshuva for our
sins, and strive to be people of Kedusha,
then we will be worthy of the Torah
Hakdosha. May we be Zoche to become
Kodosh, and be worthy of receiving the
Torah Hakdosha on this holy day of Kabolas
Hatorah.
For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam - Refuah Shlaima Esther Bas Miriam
Shemos 19:16,19 “ ‫ויהי‬
‫ביום השלישי בהית הבקר‬
‫ויהי קלת וברקים וענן כבד‬
,‫על ההר וקל שפר חזק מאד‬
‫ ויהי קול השפר הולך‬.‫ויחרד כל העם אשר במחנה‬
‫ משה ידבר והאלקים יעננו בקול‬,‫”וחזק מאד‬
“On the third day when it was morning,
there was thunder and lightning and a
heavy cloud on the mountain, and the
sound of the Shofar was very powerful,
and the entire people that was in the
camp shuddered. The sound of the
Shofar grew continually much stronger;
Moshe would speak and Hashem would
respond to him with a voice.” Klal Yisroel
were about to receive the Torah
Hakdosha, and there was a sound of a
Shofar with great strength, which caused
Klal Yisroel to shudder. What is the
significance of the sound of this Shofar,
and why are the words, “‫ ”קל‬and “‫”שפר‬
written ‫חסר‬, without the letter '‫ו‬, while in
Posuk 19, the word ‫ קל‬is written ‫מלא‬, with
the '‫ו‬, while the word ‫ שפר‬is still written
‫ ?חסר‬The following Divrei Torah will
expound on this topic, and support the
P’shat offered in the closing paragraph.
‫ – חתם סופר‬Pesachim 68b “ ‫הכל‬
‫“ – ”מודים דבעצרת בעינן נמי לכם‬All agree
that on Atzeres (the Yom Tov of Shavuos)
there needs to be ‘Lachem’ – for you.” By
Matan Torah, Klal Yisroel were Zoche to
literally be like Malachim; the Torah
Hakdosha purified them completely, and
those who were Tamei became Tahor.
Nonetheless, we are to eat and drink on
Atzeres, to teach us that we must
remember that although we have the
ability to be on exalted levels of Kedusha,
like Malachim, we still have a Guf to tend
to, and it needs to eat and drink. This is
the true greatness of man. He can be a
human being and conquer his desires for
the Rotzon Hashem, and then he can be
a true Malach Elokim – in truth, not like
a Malach Elokim, but greater than one.
‫ – גר"א‬Mishlei 20:15 “ ‫יש זהב ורב‬
‫ וכלי יקר שפתי דעת‬,‫“ – ”פנינים‬There is gold
and many pearls, but lips of wisdom are
a precious vessel.”
Why is Torah
compared to pearls and precious stones?
For a precious stone worth one thousand
coins, to be worth ten thousand – it does
not have to be ten times the size. All it
needs to be is a little bigger, and it can
have a much greater value – as the size
gets bigger, its value is exponentially
greater. The same is true with Limud
Hatorah, that if one learns even a bit
more, it is much greater than what he
had before. (One should always seek to
learn more Torah, for the value in the
Torah is so great, that one should not
want to lose out!)
‫ – תפארת שמואל‬Shavuos – “ ‫הכל‬
‫ – ”מודים‬Pesachim 68b “ ‫הכל מודים דבעצרת‬
‫“ – ”בעינן נמי לכם‬All agree that on Atzeres
(the Yom Tov of Shavuos) there needs to
be ‘Lachem’ – for you.” By the Yom Tov
of Pesach, Klal Yisroel were completely
devoid of Kedusha and Zechusim, as the
Malachim were Mekatreg on Klal Yisroel
when they went through the Yam Suf,
“‫ והללו עובדי עבודה זרה‬,‫”הללו עובדי עבודה זרה‬
– “They serve Avodah Zara, and they
serve Avodah Zara” – there is no
difference between Klal Yisroel and the
Mitzriyim, for they both serve Avodah
Zara. Hakodosh Boruch Hu had great
Chesed and Rachamim on Klal Yisroel,
and took them out of Mitzrayim through
unusual means, for Klal Yisroel were not
worthy on their own. Hakodosh Boruch
Hu took them out through, “ ‫ אני ולא‬,'‫אני ד‬
‫ – ”מלאך ולא שרף‬Hakodosh Boruch Hu
alone took Klal Yisroel out. The Yom Tov
of Sukkos also reflects that which is from
Above, as we know the Sukkah alludes to
the “shade from Above” which protected
Klal Yisroel. However, all agree that on
the Yom Tov of Shavuos, it is not enough
that there comes Hisororos from Above,
but it must come from down here as well.
This means that we must prepare
thoroughly for the Yom Tov of Shavuos,
in order to be Mekabel the Torah with
Kedusha and Taharah. That is what it
means when it says, “‫ – ”לכם‬we cannot
wait and rely on being motivated from
Above, rather we must prepare and
motivate ourselves by making ourselves
Kodosh and Tahor for the holy Yom Tov
of Shavuos.
‫ – חידושי הרי"ם‬Shavuos – “ ‫לא זכו‬
‫ישראל לתורה הקדושה עד שהיו נכונים בהכנתם‬
‫“ – ”ע"י סילוק קנאה ותאוה וכבוד‬Klal Yisroel
were not Zoche to the Torah Hakdosha
until they were properly prepared by
removing from themselves their jealousy,
desires, and honor.” The Posuk says, “ ‫ויחן‬
‫ – ”שם ישראל נגד ההר‬This Posuk is a
Loshon Yachid for Klal Yisroel were like
one heart and one person. They had
complete love for one another, and by
doing so, it removed all jealousy, which
also has the potential to bring hatred.
Klal Yisroel put borders around
themselves to protect themselves from
their desires, and each person knew his
‫בס"ד‬
place, without seeking Kovod. The great
generation of the Midbar needed much
preparation in order to receive the Torah
Hakdosha, certainly we have much to
prepare for Kabolas Hatorah.
‫ – מעין בית השואבה‬Korach 16:4
“‫“ – ”וישמע משה ויפל על פניו‬Moshe heard,
and he fell on his face.” The Gemara in
Sanhedrin 110a says, “‫”שחשדוהו מאשת איש‬
- that Moshe heard that he was being
accused of being together with married
women in sin. How could anyone say
that? The women in the Midbar were
exceedingly righteous, and they knew
Moshe to be a truly righteous individual.
When their husbands would speak bad
about Moshe, they would seek to defend
him. The husbands said that it must be
that their wives were together with
Moshe, or they wouldn’t be defending
him. They were certainly wrong, and
Moshe was completely pure. There is
another way we can explain the words of
the Chachomim. Pesachim 49b – “ ‫תורה‬
‫ מורשה – אל תקרי מורשה אלא‬,‫צוה לנו משה‬
‫ – ”מאורסה‬Don’t read the word, “‫”מורשה‬
that the Torah is an inheritance. Rather
read it, “‫ ”מאורסה‬it is ‫ – ארוסין‬what we
would call, “engagement.” The Torah is
compared to an ‫ארוסה‬, a bride in the first
stage of marriage, and not a ‫נשואה‬, an
actual wife after the marriage is
completed. Just as a woman does not
reveal all of her secrets to her “husband”
until after the ‫נישואין‬, they are completely
married, so too, the Torah will not be
completely revealed to Klal Yisroel, until
Le’asid Lavo, which is compared to ‫נשואין‬,
when all will be revealed to Klal Yisroel.
Klal Yisroel suspected Moshe Rabbeinu
of withholding the secrets of the Torah,
and it was he who wanted the Torah to
remain an ‫ ארוסה‬to Klal Yisroel, while
they wanted the relationship to be one of
‫נישואין‬. They were wrong, and it was
Hakodosh Boruch Hu Who decided that it
would only be ‫אירוסין‬, and not Moshe.
‫ – דרש מרדכי‬Parshas Bamidbar –
“‫ – ”תכלה שנה וקללותיה‬Megilah 31b –
Rebbe Shimon Ben Elazar says that Ezra
was Mesaken that Klal Yisroel should
read from the Klolos in Torah Kohanim
(Parshas Bechukosai) before Atzeres
(Shavuos) and in Mishna Torah (Parshas
Ki Savo) before Rosh Hashanah. Why?
Abayei says (some say it was Raish
Lakish), “‫ – ”כדי שתכלה השנה וקללותיה‬in
order that the year should end with its
Klolos – meaning that the Klolos should
not be brought forward into the next
For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter
L'zecher Nishmas R’ Yehuda Ben R’ Chaim, R’ Nissan Ben R’ Shmuel, Mala Frimet Bas R’ Yeshaya Menachem / Zechus for a Shidduch for Freidel Shaindel Bas Mindel Miriam - Refuah Shlaima Esther Bas Miriam
year, but should remain in the past, and
it should be a year of Brocha. Rosh
Hashanah, we know is the beginning of
the year, and Shavuos is also a Rosh
Hashanah, for it is the Rosh Hashanah
for the fruits of the trees. Tosfos says
that our Minhag is to Lain Parshas
Bamidbar before Shavuos. Tosfos is
telling us that in order to make a proper
separation between the Klolos of Parshas
Bechukosai and the Rosh Hashanah of
Shavuos, we need to Lain a Parsha in
between; Parshas Bamidbar, and if we do
not have Parshas Bamidbar in between
the Klolos and Shavuos, then we are not
ending the Klolos in the previous year.
Why is it important to have Parshas
Bamidbar prior to Shavuos? In Parshas
Bamidbar, we see that Klal Yisroel did as
Hashem commanded without asking any
questions. This is a proper preparation
for Kabolas Hatorah. On Shavuos we are
not celebrating the Torah that was given
thousands of years ago, rather we
celebrate that Torah that is being given
to us each year. Therefore, we must
prepare each year, and the way to
prepare is to Lain Parshas Bamidbar
each year, and take out the lessons from
the Parsha, that we must be prepared to
serve Hakodosh Boruch Hu without
questioning Him.
‫ קמארנא‬- Shemos 19:16 “ ‫ויהי קלת‬
‫ – ”וברקים‬Why is the word “‫ ”קלת‬written,
‫ חסר‬without the letter '‫ ?ו‬The ‫קמארנא‬
explains based on the Zohar Hakodosh
that the word is read, “‫ ”קולות‬as a Loshon
Rabbim, while it is written, “‫ ”קלת‬a
Loshon Yachid. There were two Kolos on
Har Sinai, one was from the side of
Chesed and one was from the side of
Tiferes. The Torah is telling us that the
Midah of Tiferes flows through the Midah
of Chesed, and therefore while they were
two, “‫”קולות‬, nonetheless, their source is
one, “‫קלת‬.”
‫ מגלה עמוקות‬- Parshas Toldos ‫רבי יהודה הנשיא‬, also known as ‫רבינו הקדוש‬,
was a Gilgul of Yaakov Avinu. Rebbe is
called the “‫”נשיא‬, which is the Roshei
Taivos, “‫“ – ”ניצוצות של יעקב אבינו‬He was
from the spark of Yaakov Avinu.” Rebbe
was also called, “‫ – ”הקדוש‬for as Chazal
tell us, the first three Brochos of
Shemoneh Esrei correspond to the three
Avos, and the Brocha of ‫ קדוש‬corresponds
to Yaakov Avinu. “‫ ”יעקב‬is “'‫ – ”י‬the ten
Dibros; “‫ ”עקב‬the amount of words in the
Aseres Hadibros. Yaakov corresponds to
the Midah of Tiferes, and as the Gemara
in Brochos tells us, that is Matan Torah.
Rebbe Hakodosh, needed to be clothed
with the Neshama of Yaakov to bring
forth the Torah Shebal Peh. In the first
Mishna in Avos in which Rebbe is
mentioned, he speaks about “‫– ”תפארת‬
which is his Midah. The Gemara in
Shabbos 85b tells us that the Malachim
wanted to stop Moshe from taking the
Torah from Shomayim to bring it down to
this world. Hakodosh Boruch Hu turned
Moshe’s face to look like the face of
Avrohom, and then the Malachim left
him alone. Avrohom Avinu represented
the Midah of Chesed. We see from here
that in order to bring forth the Midah of
Tiferes, first the Midah of Chesed was
needed. The Posuk tells us that Moshe
was to speak to ‫ – בית יעקב‬the Midah of
Tiferes, and also utilize the Midah of
Chesed from Avrohom Avinu.
‫ ”קלת“ – קמארנא‬- The Torah is
telling us by the word, “‫ ”קלת‬being ‫חסר‬,
that if one purifies himself to learn the
Torah Hakdosha, he can be Zoche to have
both Tiferes and Chesed come to him as
one – he can be Zoche to hear both ‫קולות‬.
‫ חסד‬is thinking about others – and that
can bring one to the highest level of
Torah – the purpose of this world.
‫ – טעמא דקרא‬Shemos 19:19 “ ‫ויהי‬
‫ ”קול השפר הולך וחזק מאד‬- Why is the word
“‫ ”שפר‬written ‫ חסר‬here, while in Parshas
Behar, it is written ‫ ?מלא‬Rav Chaim
explains that when the word “‫ ”שפר‬is
written ‫חסר‬, it means that there was no
Shofar here – it was just a “‫ – ”קול שופר‬a
sound of Shofar, without the Shofar.
While in Parshas Behar, by Yovel, there
was an actual Shofar that needed to be
sounded.
With this P’shat from Rav
Chaim, we can explain why the word “‫”קול‬
is written ‫ חסר‬at first, and then ‫מלא‬. Rav
Chaim is teaching us that when the word
is ‫חסר‬, written without the '‫ו‬, there is
something that is not complete. In Posuk
‫ט"ו‬, both the “‫ ”קל‬and the “‫ ”שפר‬are
written ‫ ;חסר‬in Posuk ‫ י"ט‬the word “‫ ”קול‬is
written ‫מלא‬, and the word “‫ ”שופר‬is
written ‫חסר‬. Then Posuk ‫ י"ט‬ends with,
“‫ – ”והאלקים יעננו בקול‬with the word “‫”קול‬
written ‫מלא‬. The Torah is teaching us
that there are different levels of
listening. The first level is where the
Shofar is not there and the Kol is lacking
as well. This is one who takes in the
‫בס"ד‬
messages that he hears, but does not
truly change him – it doesn’t make him a
different person. The next level is where
the Shofar is still not there, but the sound
is ‫מלא‬, the sound is real within the person
– as the Posuk says, “‫– ”הולך וחזק מאוד‬
“‫ – ”הולך‬keeps going. The person hears it,
and doesn’t forget about it. The sound
gets louder and louder within the person,
and it changes him, which allows him to
change those around him. Finally, when
speaking about Hakodosh Boruch Hu,
Who is complete perfection, the Posuk
says, “‫ – ”והאלקים יעננו בקול‬Complete sound
– doesn’t matter from where it is coming,
for it is perfect. We must do our job in
this world to continue to make changes
within ourselves, and try to make those
around us better.
There is a part of the Yom Tov of
Shavuos that is ‫ – לכם‬it is for us. We
must recognize that each year we have
the opportunity to accept the Torah
Hakdosha anew.
The Torah is the
biggest prize one can ever attain in this
world – it is hitting the jackpot and
getting the greatest Shidduch of them all.
Chazal tell us that in this world there is
an ‫ אירוסין‬between us and the Torah, and
it is not until the next world where we
will achieve the second part of marriage,
‫נישואין‬. When one is “engaged” to a
person, there is always a freshness, for
one is looking forward to his objective of
‫נישואין‬. While one is engaged, they are
always on their best behavior, and
always seek to make the other person
happy. After ‫נישואין‬, there are times when
one no longer puts effort into the
marriage. He takes it for granted that he
is married to that person, and there is no
more excitement. We need to treat the
Torah like our Kallah – like we are
engaged. We must always seek to keep a
freshness in the relationship and put
effort into it. We must remain humble
with our Shidduch, and recognize that we
were Zoche to this most amazing
Shidduch only through the great Chesed
of Hakodosh Boruch Hu. Shavuos is a
time to reaffirm our commitment to the
Torah Hakdosha, and to strengthen our
relationship with it – a fresh and exciting
relationship. In that Zechus, we will be
Zoche to hear the real Shofar, as it says
in Yeshaya, “‫ ”שופר“ – ”יתקע בשופר גדול‬the
real Shofar, and be Zoche to achieve the
‫ נישאין‬with the Torah, with the coming of
Moshiach, ‫במהרה בימינו אמן‬.
For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the Parsha- Please email: [email protected] Thank you, Y. Schechter