• Dear Friends;
• I hope that you’ll enjoy the following Parsha summary followed by a Dvar Torah on Tisha B’Av;
• ” Parsha in a Nutshell “
• Moshe begins his revision of the Torah to the assembled Children of Israel, reviewing the events that occurred in the course of their 40-year journey from Egypt to the Promised Land, rebuking the people for their failures and sins, and encouraging them to keep the Torah and observe its commandments in the land that G-d is giving them as an eternal heritage, into which they shall cross after his death.
• Moshe recalls his appointing of judges and magistrates to ease his burden of judging people; the sending of the Spies and the people’s subsequent rejection of the Promised Land, so that G-d decreed that the entire generation of the Exodus shall die out in the desert. “Also against me,” says Moshe, “was G-d angry for your sakes, saying: You, too, shall not go in there.”
• And at the end of the parsha, Moshe gives assurance to his successor, Joshua, who will take the people into the Land and lead them in the battles for its conquest: “Fear them not, for the L-rd your G-d, He shall fight for you.”
• ” Dvar Torah “
• “Mourning”, is a period of time when a person grieves for the loss of life of a loved one. For those of us who unfortunately have had the experience, mourning can be a very difficult and devastating period of time, since when a loved one passes away it creates a vacuum in our lives which is very hard to fill. So, how can we cope with the pain? How can we find comfort and solace?!
• Well, our sages tell us that in order to receive comfort and feel relief from the pain, G-d has blessed us with a sense of “forgetfulness”. As the time passes by, and as much as we try not to, we start to forget about the deceased. And as we tend to forget, slowly, slowly, the pain starts to go away and we begin to get a feeling of comfort. If G-d forbid, the human mind didn’t have the power to forget, then the mourning period will never come to an end and the people will continue to mourn for the death of a loved one for the rest of their lives. Although, memory is one of the great functions of the mind, but lack of memory, or forgetfulness, is a great blessing that Hashem has bestowed upon us!
• The three weeks between 17th of Tamuz and Tisha B’Av (9th of Av) is also a period of  mourning. The mourning intensifies as it gets closer to Tisha B’Av. And on Tisha B’Av, it’s the ultimate day of mourning. We don’t eat, we don’t wear leather shoes, we don’t listen to music, etc……. The reason that we are mourning is because our two Batei Hamikdash (Temples) which were destroyed almost 2000 years ago. We are not simply grieving over a magnificent building which was destroyed a long time ago, nor are we crying over the Temple’s physical structure which was burned, but rather, we are mourning because the Shechina (G-d’s presence) has left us. It seems that our connection to G-d has been lost. Since the destruction of Beit Hamikdash, we can no longer witness open miracles; we can no longer bring sacrifices for Hashem on daily basis and we cannot perform the Yom Kippur services in the holy of the holies. And above all, we no longer had any true Prophets that could relate to us the words of G-d. To this very day, many people still cry heavily and mourn on Tisha B’Av because we’ve lost our connection to G-d.
• But the question that comes to mind is quite simple. Why can’t we find comfort after so many years? Why doesn’t the formula of forgetfulness work in the case of Tisha B’Av? Why do the tears still come out of our eyes and why doesn’t the pain go away? Surely 2000 years should be enough to forget!! Why should the Tisha B’Av mourning be any different to the mourning for a loved one?? After all, we tend to forget a loss of life after a few years, but it seems that we can not get over the loss of our connection to G-d after 2000 years?!
• Once again, Rabbi Frand gives a beautiful explanation. He says that the formula for forgetfulness only works when the person is actually dead. Only after you bury the deceased, you can start to forget and find comfort. But if the person is only missing and is still alive, then you can not forget about him! Yaakov Avinu continued to mourn for his son Yosef, for a full 22 years and couldn’t find comfort– because Yosef was not dead; he was still alive! Accordingly, if we still feel the pain, if we still express the sorrow over the loss of Shechina, then it surely means that our connection to G-d is not dead. It is still alive! We just don’t see it, but the connection is still there! Although, the Shechina is not among us anymore, but we are confident  that Hashem is watching over us and is protecting us from the far.
• On the day of Tisha B’Av, “Tachanun” is not recited because the day has elements of joy to it. Although, Tisha B’Av is the saddest day marked on the jewish calendar, it’s the ultimate day of “hope”! Because we strongly believe that Mashiach is going to come and rebuild the third Beit Hamikdash and the Shechina is going to come back and live among us once again. The question is not “if” Mashiach is going to come, but it’s only a matter of time, “when”?! Even though, we might not have the “zechut” to see the Beit Hamikdash rebuilt in our times, but we are confident that our children, our grandchildren or great grandchildren will have the merit to see the glorious Temple build once again. And because of these happy thoughts, we don’t say Tachanun on this day.
• Keep in mind my friends that we have a G-d who is invisible. Although we can not see him, He can see us. We can not hear him, but He can hear us. We can not touch him, but he’s still in touch with us! He is still watching over us and He will never abandon us! And that’s the true message of Tisha B’Av…..
• May we see the coming of Mashiach very time soon, and hope that next year we will be dancing and celebrating on Tisha B’Av, instead of mourning and crying!
• Shabbat Shalom & Regards;
• Martin

Dear Friends;

I hope that you’ll enjoy the following Parshiot summary, followed by a Dvar Torah;

” Parshiot in a Nutshell “

Moshe teaches the rules and restrictions governing oaths and vows especially the role of a husband or father in either upholding or annulling a vow of a woman.

Benei Israel wage war against Midian. They kill the five Midianite kings, all the males and Bilaam. Moshe is upset that women were taken captive since they were the reason for the immoral behavior of the Jewish People. He rebukes the officers. The commanding officers report to Moshe that there was not even one casualty among Benei Israel.

The tribes of Reuben and Gad (later joined by half of the tribe of Menasseh) ask for the lands east of the Jordan as their portion in the Promised Land, these being prime pastureland for their cattle. Moshe is initially angered by the request, but subsequently agrees on the condition that they first join, and lead, in Israel’s conquest of the lands west of the Jordan.

In Parshat Masei, The Torah names all 42 encampments of Bnei Israel on their 40-year journey from the Exodus until the crossing of the Jordan River into Eretz Israel.

G-d commands Bnei Israel to drive out the Canaanites from Eretz Israel and to demolish every trace of their idolatry.

The boundaries of the Land of Israel are defined, and the tribes are commanded to set aside 48 cities for the leviim, who do not receive a regular portion in the division of the Land.

Cities of refuge are to be established: Someone who murders unintentionally may flee there.

The daughters of Tzelofchad marry members of their tribe so that their inheritance will stay in their own tribe.

” Dvar Torah “

In the first of the two Parshiot of this week, Parshat Matot, the Torah talks about when the Benei Yisrael reached the borders of Israel and were granted entry. But the task was not so easy, since the land was occupied by other nations. So, in order to conquer the land, they had to wage a war against the occupiers.

The Torah then tells us that the Benei Yisrael were just on the east side of Jordan River and were about to go into combat with the occupying nations. But suddenly, a strange scenario takes place. The representatives of the tribes of Gad and Reuven approached Moshe with a very seemingly shameful request. “We don’t want to enter Israel,” they exclaimed. “The land here is very suited for our cattle, and it would be quite beneficial if we were to remain here”. Moshe, shocked by their request, immediately starts his rebuke by recalling the calamity of the ten spies who successfully discouraged an entire nation from entering Israel. “Do you remember what happened 40 years ago? Do you want to, once again, demoralize your brothers and sisters as did the spies? Do you remember that your parents and an entire generation perished in the desert because of that sin? And now,” he concluded, “you have risen in place of your fathers to rekindle the burning wrath of G-d?” The representatives, sat quietly through the denunciation and then spoke. “No, Moshe,” they exclaimed. “It was never our intention just to remain here. We’ll build stables for our livestock and homes for our children. Then we will join our brethren in the fight for Israel. We will go in the front lines! Only after all is conquered will we return home and settle.” Moshe, who was calmed by the quick and obviously well prepared response, reviewed their request. “OK,” he countered, “you shall arm yourself for battle, cross the Jordan and fight with your brothers until Hashem drives out the enemy. Once the Land is conquered and settled, you can come back here and this land will be a heritage for you”. Then, he asks them to do what they asked for in the beginning. “Build cities for your children and pens for your livestock, and you shall observe the words that left your mouth.”

The Chachamim immediately took notice of the obvious change of words by Moshe. The Gadites and the Reubenites ask to built pens for their cattle first, and then built shelters for their children; while Moshe tells them to build shelters for their children and then worry about their livestock. Rashi explains that Moshe did so intentionally. Moshe wanted to teach them that children are more important than their possessions. Moshe sensed that their first priority was their money and property. The first thing that came out of their mouths was “let us build barns for our cattle!” The children were an afterthought. He promptly corrected them: “First take care of your children, and then worry about your cattle.”

Although, what the Reubenites and the Gadites did was approved by Moshe, but still, their action was criticised by many commentators. The whole idea of leaving their children behind the Jordan River because they wanted a safe haven for their cattle was wrong. Rabbi Frand explains that the whole conquest of Eretz Israel took more than 14 years and by the time the men of tribe of Gad and Reuven came back to their families on the other side of Jordan River, their toddlers and children became teenagers and young adults. The children hardly knew their fathers, and the fathers hardly knew their children! They missed the sweetest time of their children’s childhood, only because they were worried too much about their fortune!

Yes my friends, how easy is it for us to criticize our ancestors, but are we any different ourselves? When we put in so many hours in developing a business, on advancing professionally or establishing a practice, and our children get the short end of the stick, do we see ourselves making the same mistake as did the Gadites and the Reubenites? Unfortunately, a lot of times we make sacrifices for earning our livelihood that sometimes our children get lost in the shuffle. Sometimes we get so much involve in our businesses that we forget for who are we working so hard for. To make more money becomes a priority and our family becomes a secondary. We lose focus. We lose perspective. We start to gain a lot of capital and our fortune becomes more dear to us than our children.

Remember that nothing can replace the “time” that you spend with your children; not even an iMac, iPad or an iPhone. Children need our attention and our guidance. We need them as much as they need us! Let us not miss the sweet time of their childhood, and let us not repeat the same mistake as the Gadites and the Reubenites!

Rabbi Frand says that the desire for making money is greater than any other physical pleasures, since it is the only one that is insatiable. There is a limit on how much you can eat; there is a limit on how much you can drink or indulge in sexual activities. But there is no limit to how much money you can accumulate. The quest for wealth can become more obsessive than any other quest. And all too often, the children have to pay the price!

Shabbat Shalom & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parsha summary followed by a Dvar Torah;

” Parsha in a Nutshell “

Aaron’s grandson, Pinchas, is rewarded for his act of zealotry in killing the Shimonite prince Zimri and the Midianite princess: G-d grants him a covenant of peace and the priesthood.

A census of the people counts 601,730 men between the ages of 20 and 60. Moshe is instructed on how the Land is to be divided by lottery among the tribes and families of Israel. The five daughters of Tzelafchad petition Moshe that they be granted the portion of the land belonging to their father, who died without sons; G-d accepts their claim and incorporates it into the Torah’s laws of inheritance.

Moshe empowers Joshua to succeed him and lead the people into the Land of Israel. The Parshah concludes with a detailed list of the daily offerings, and the additional offerings brought on Shabbat, Rosh Chodesh, and the festivals of Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot and Shemini Atzeret.

” Dvar Torah “

After almost forty years of wandering in the desert, the Jews finally reached the borders of Israel and were allowed to enter the land. At this point, Hashem tells Moshe how to distribute the land among the Children of Israel, which was done by lottery, and a portion is given to each tribe. And each tribe distributed its land among the heads of each family, which unlike today’s times, the head of the family was the man of house! However, Tzelafchad, a man from the tribe of Menasheh, died in the wilderness and left no sons behind. He was not part of Korach’s rebellion and his five daughters wanted to make sure that they receive his share in his name. So they came up to Moshe, Eleazar the priest and the entire assembly asking the following: “Let not our father’s name be lost to his clan just because he had no son! Give us a holding among our father’s brothers!” Moshe, not sure of the law regarding father’s inheritance towards daughters, brings the issue before G-d, and G-d responds saying “The plea of Tzelafchad’s daughters is just: you should surely give them a hereditary holding among their father’s kinsmen; transfer their father’s share to them”.

However, in tracing the background of the daughters of Tzelafchad, the Torah seems to provide redundant information. The pasuk says: “The daughters of Tzelafchat, son of Hefer, son of Gilad, son of Machir, son of Menasheh, son of Joseph came near, …… and they stood before Moshe…” The Chachamim ask why did the tracing back their ancestors stopped at Yosef and didn’t go all the way back to our forefathers, Abraham, Isaac and Jacob? Rashi explains that the Torah is trying to show to us that the love for Eretz Yisrael is genetic. Yosef loved the Land of Israel and insisted that his bones be returned there after his death. This love for Eretz Yisrael ran in his family all the way down to Tzelafchad’s daughters, who insisted that they be given their fair portion in the Land.

Although Rashi’s commentary may explain the Tzelafchad’s daughters’ love for Eretz Israel, but still leaves a doubt in our mind. What if they were interested in the land for its financial benefit? After all, one of the biggest assets that people possessed in those days was owning a piece of land. So, how do we know their love for Eretz Yisrael was genuine?

Well, Rabbi Yissachar Frand gives a beautiful explanation. He says that in order to answer this question, we first need to know who Tzelafchad was. There are difference of opinions regarding Tzelafchad’s identity. Some say that he was the wood-gatherer who desecrated Shabath and was killed, while others believe that he was among the group who tried to force their way into Canaan after the decree of the spies and was killed by the Canaanites. Either way, Tzelafchad’s death occurred some 38 years before the events of this week’s Parsha. If Tzelafchad’s daughters were interested in their father’s estate from a strictly financial point of view, why would they have waited 38 years to ask for it? Also, inheritance is not limited to land. What about his cattle? What about his other properties? Apparently, they were not interested in that. It was only now, when they were on the doorstep of Eretz Yisrael that they came pressing their claim for inheritance of their father’s portion. This is the demonstration of their love for the Land. They were silent regarding the cash and other valuable properties. However, their inheritance in the Land of Israel mattered greatly to them. And they inherited this affection to the Land from their great grandfather, Yosef!

Yes my friends, loving Eretz Israel is genetic! It’s in our blood! Throughout the Bible, people showed their love for Eretz Yisrael even before seeing the land. Avraham left the comfort of his hometown, where he was well known and successful, to move to Israel, a land he has never seen before. Moshe Rabeinu pleaded with G-d several times to let him walk across the land just for once, which was unfortunately denied. Ruth the Moabites, followed her mother in law, Naomi, who had nothing to offer her, except the land of Israel!

So, what is it about this land that everyone is so crazy about? Is it because the land is holy and you feel closer to G-d? Is it because even the first time you step foot on this land, it feels as if you’ve come home? Is it because everyone around you is Jewish and you feel safe and secure living among your brothers? Is it because, Hashem protects and blesses the Land, as long as we keep his commandments? Is it because the land prospers miraculously, when it’s in the hand of the Jews? Or, could it be all of the above???

The Chachamim go as far as to say, that just breathing the air in Eretz Yisrael has a mitzvah! It is a privilege to live in our times; the time that we can walk freely on our land and see for ourselves the land flowing with milk and honey. It’s not a coincident that for 2000 years, when Israel was in the hand of other nations, it did not prosper and was just a desert. And now, only after 69 years, once the Jews took over, it has become one of the most advanced and productive countries in the world. B”H, I had the zechut to go to Israel once again this year. B”H, the country has everything. It has farms and fruit trees in the North, holy sites in Jerusalem, vacation resorts in the south and skyscrapers in Tel-Aviv. We don’t need to be a genius or a Torah scholar to see that G-d wants the Jews to live in this land. He wants us to love and cherish this land, just like our ancestors did. The land that Moshe dreamed to put his feet upon it. Let’s not take it for granted!

In Iran, there is a city called Esfehan, and because of its charm, beauty and character, it’s been given the title of “nesfeh Jahan”– “half of the world”! But I’m afraid that they’ve got it all wrong, since the WHOLE world can be found in our land, the land of ISRAEL!

Shabbat Shalom & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parsha summary followed by a Dvar Torah;

” Parsha in a Nutshell “

Korach, Datan and Aviram, and 250 leaders of Israel rebel against the authority of Moshe and Aharon. The rebellion results in their being swallowed by the earth. Many resent their death and blame Moshe. G-d’s “anger” is manifest by a plague that besets the nation, and many thousands died. Moshe intercedes once again for the people. He instructs Aharon to atone for them and the plague stops. Then G-d commands that staffs of all the tribes, be placed in the Mishkan. In the morning the staff of Levi, bearing Aharon’s name, sprouts, buds, blossoms and yields ripe almonds which proves that Levi’s tribe is chosen for priesthood and verifies Aharon’s position as the High Priest.

The specific duties of the levi’im and kohanim are stated. The kohanim were not to be landowners, but were to receive their sustenance from the tithes and other mandated gifts brought by the people to the Mishkan.

“ Dvar Torah “

In this week’s Parsha, Moses and Aaron’s leaderships were challenged by a group of distinguished and G-d fearing people. The story goes as follows:

Korach, son of Izhar, son of Kohath, son of Levi separated himself, along with Dathan and Abiram sons of Eliab, and On son of Peleth – descendants of Reuben – to rise up against Moses, together with two hundred and fifty Israelites, leaders of the community, chosen in the assembly, men of renown. They gathered together against Moses and Aaron and said to them, “It is too much for you! For all the community are holy, all of them, and Hashem is in their midst. Why then do you elevate yourself above the Lord’s congregation?”

At first Moses tried to reason with them but was unable to succeed. So, he decided to have a contest for the leadership. Moshe said to Korach, ” tomorrow, let each man take his fire-pan and you shall place incense on them and you shall bring your fire-pans before Hashem, 250 fire-pans, and yours and Aaron’s. ” And G-d shall decide who is the chosen one!

So they took – each man his fire pan – and they placed the fire and incense on them, and they stood at the entrance of the Tent of Meeting, with Moses and Aaron, and the glory of Hashem appeared to the entire assembly.

However, just before the contest, Moshe was exceedingly distressed by the disrespectful attitude of Dathan and Abiram who said to him, “Why did you bring us up from a land flowing with milk and honey to cause us to die in the desert?” In turn, Moses said to the Lord, “Do not accept the offering [of Korach and his cohorts]. I have not taken a donkey from a single one of them, and I have not harmed a single one of them.”

Hashem tells Moses to tell the people to distance themselves from the tents of Korach, Dathan and Abiram. Moses relates the message and adds this statement: “By this you shall know that it was the Lord who sent me to do all these things; that they are not of my own devising: if these men die as all men do, if their lot be the common fate of all mankind, it was not the Lord who sent me. But if the Lord brings about something unheard of, so that the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive to the pit, you shall know that these men have provoked the Lord.”  No sooner had he finished speaking, than the ground opened up and swallowed the rebels.

Well, we all would think that the previous paragraph was the end of story. The miracle Moses predicted, happened. Heaven had answered his call in the most dramatic way. He had been proven right and Korach and his followers were wrong. Now, people would believe in Moshe and Aaron and would respect them wholeheartedly. End of revolution. End of story.

But surprisingly, the story does not end here. The next day, the whole Israelites community grumbled against Moses and Aaron. “You have killed the people of Hashem,” they said. Before, Moses had just over 250 people rebel against him, and now, he has the whole congregation against him!

This time, it is G-d himself who intervenes. He tells Moses to take twelve staffs, one for each tribe, and deposit them overnight in the Tent of Meeting. The next morning, the staff bearing the name of Aaron and the tribe of Levi had sprouted, budded, blossomed and borne almonds. Only then did the rebellion end.

The question that comes to mind is as follows. Why did the great miracle of the ground opening up and swallowing Moses opponents not secure his position and end the conflict? Why was the gentle miracle of the dead wood that came to life again, gave flowers and bear fruits, more impressive in the eyes of the people which brought an end to the rebellion?!

Lord Rabbi Jonathan Sacks gives an interesting answer. He says that the use of force never ends a conflict. It merely adds grievance to injury. Even the miracle of the ground opening up and swallowing his opponents did not secure for Moses the justification he sought. Force never ends conflict, not even when the force is miraculous. In this case, what ended the conflict was the quiet, gentle miracle that showed that Aaron was the true emissary of the God. Flower is a sign of peace, which brings tranquility to the people, and that’s what people needed to come to their senses and accept the fact that Moshe and Aaron were their true leaders!

Yes my friends, in Judaism, conflict resolution is not done by force, but rather, it’s done by pleasantness and peace. To end a war, people need to see peace and harmony in the horizon. Killing and suffering doesn’t bring an end to the conflict — It creates hatred. And hatred ignites the use of force.

Remember that a piece of wood blossoming and giving flowers had more power than ground opening up and swallowing the people alive. So try to get your spouse flowers once in awhile —— you’ll never know what great powers would it have?!

Shabbat Shalom, Chodesh Tov & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parsha summary followed by a Dvar Torah;

” Parsha in a Nutshell “

Moshe sends twelve spies to explore the Land of Canaan. Forty days later they return, carrying a huge cluster of grapes, a pomegranate and a fig, to report on the land of Israel. But ten of the spies warn that the inhabitants of the land are giants and warriors “more powerful than we”; only Caleb and Yehoshua insist that the land can be conquered, as G-d has commanded.

The people weep that they’d rather return to Egypt. G-d decrees that Israel’s entry into the Land shall be delayed forty years, during which time that entire generation will die out in the desert. A group of remorseful Jews storm the mountain on the border of Land and are defeated by the Amalekites and Canaanites.

A man violates the Shabbat by gathering sticks and is put to death. G-d instructs to place fringes (tzitzit) on the four corners of our garments so that we should remember to fulfill the mitzvot of Hashem.

” Dvar Torah “

Do you know what is the difference between a tourist and an inspector? They both explore their surroundings, however, one explores his surroundings to capture the beauty, while the other explores to look for faults!

In this week’s Parsha, we read about the tragic story of the spies. An entire generation of the Jewish People perished as the result of the incident of the spies. The Torah says that right before entering the land of Israel, Hashem tells Moshe, if he wants, he can send out agents to investigate about the land. So, Moshe sends out twelve spies one from each tribe, all of them Princes, men of renown, G-d fearing people and physically strong. Their mission was, to see the Land — how is it? And the people that dwells in it — are they strong or weak? Are they few or numerous? And how is the Land in which they dwell in it — is it good or is it bad? And how are the cities in which it dwells — are they open or are they fortified? And how is the land — is it fertile or is it lean? ……. and so on!

After forty days, the spies returned and ten out of twelve spies, unfortunately, brought an evil report. They said that ” we have no chance in concurring the land. The people that we saw in it were huge! We were like grasshoppers in their eyes. The land that we passed through, inhale its inhabitants “! And the people believed the spies’ report and they wept that night. And they said to one another, ” let us appoint a new leader and let us return to Egypt! ” And Hashem got angry at the spies and at the people. All the spies who brought the evil report died in a plague, and all the people who wept that night had to wander in the desert for forty years and die in the desert. Only their children were allowed to enter the land in the future.

The question that comes to mind is as follows.  Why were the Benei Yisrael punished so severely? We can understand why the spies were punished, but the whole generation to die in the desert and not be able to enter the promised Land, just because they panicked, is hard to digest. Surely if all the 12 spies would have brought back a positive report, the people would have never asked to return to Egypt. The spies caused panic amongst the people and that’s why they cried that night! It was the spies’s fault — not the people’s! The majority of people usually believe what they hear. So why was Hashem so angry at them?!

Rabbi Mordechai Kamenetzky gives a very interesting explanation to this question. He says that in the book of Devarim, Moshe tells the new generation that it was the people who wanted the land to be checked out……. it was not him, nor was it Hashem who wanted! The people demanded a thorough inspection! They wanted chapter and verse and an in-depth survey: Can we conquer the land? Can we defeat the enemy? How big are the people who dwell in it? Is the land fertile or barren? How closed are their cities? The spies’ mission was doomed to fail from the start since the nation didn’t want the spies to be mere day-trippers returning with a few souvenirs and some happy memories. They wanted them to act as strict inspectors and look for faults which they did find them quite alright! But the inspection wasn’t necessary since G-d had already promised them that the land is very good and He will conquer it for them. The whole nation showed lack of faith in G-d even before the spies entered the land……. and that’s why Hashem was so angry at them. And because they didn’t believe in G-d, they found themselves on the longest journey in history — forty years, each year corresponding to the forty-day trip of the spies. In principle, G-d was not opposed to the spies entering the Land, as we see forty years later that Yehoshua also sends spies before conquering the land. However, the mission of Yehoshua’s spies were no more than a “tourism” trip, sufficient to breathe the holy air of the Land, absorb its sanctity, and return refreshed and inspire the people. But unfortunately, this was not the case for Moshe’s spies………… their mission was to look for faults!!!

Yes my friends, you can also go through life as a tourist or as an inspector! The choice is yours! You can either explore and appreciate all the beauties surrounding you and be thankful to Hashem for all the blessings that He has bestowed upon you, or you can just look for faults and be dissatisfied with your life! Because if you look for faults, you will surely find them. “My wife burnt the food…… The business is slow……. Why can’t I afford a bigger house”…… and so on! But when you are dissatisfied with what you have, it means that you are not happy with what Hashem has given you and that’s wrong. It shows lack of faith. But on the other hand, you can look for the good things in life and be grateful to Hashem. Appreciate your healthy spouse and children being around you….. Appreciate the times and the country you live in, where you can live in peace and exercise your religion……Appreciate your health….. And so on! Remember that life becomes more meaningful when you appreciate it.

So my friends, choose to live like a tourist. Capture all the beautiful things around you. Capture the happy moments and cherish them. Enjoy the good things in life and try to avoid looking for faults. After all, where do you see more smiles? On the face of a tourist or an inspector?!

Shabbat Shalom & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parasha summary followed by a Dvar Torah;

” Parsha in a Nutshell “

Aaron is commanded to raise light in the lamps of the menorah, and the tribe of Levi is initiated into the service in the Sanctuary.

A “Second Passover” is instituted in response to the petition “Why should we be deprived?” by a group of Jews who were unable to bring the Passover offering in its appointed time because they were ritually impure. G-d instructs Moshe on the procedures for Israel’s journeys and encampments in the desert.

The people are dissatisfied with their “Heavenly Bread” (the manna) and demand that Moses supply them with meat. Moshe appoints 70 elders, by divine order, to assist him in the burden of governing the people.

Miriam speaks negatively of Moshe and is punished with “Tzaraat”; Moshe prays for her healing with the famous expression: “El Na Refa Na Lah”, which means:”Please G-d, heal her now.” The entire community waits seven days for her recovery.

“ Dvar Torah “

Moses! The greatest prophet of all times. The man who performed miracles left and right, who was the voice of the Divine word, who was not afraid to confront Pharaoh nor his own people, the man who shattered the tablets engraved by G-d himself and who challenged Him to forgive His people, “and if not, remove me from the book You have written”! The man who led a nation known as “stiff-necked people” for more than 40 years. Moses was a figure of strength, yet compassionate at the same time.

But in this week’s Parsha, we see a different side of Moses. A man who does not have the strength to carry on and wants to give up. This is how the story goes: The people are complaining again about the food. They have manna but no meat. They falsely fantasize about: “How we remember the fish that we used to eat in Egypt for free! And the cucumbers, melons, leeks, onions, and garlic!” This was one act of complaint too many for Moses which broke him down. He in turn says to G-d:  “Why did You bring all this trouble to your servant? Why haven’t I found favor in your eyes, that You are placing the burden of this entire people on me!  Did I conceive this people or give birth to them, that You tell me to carry them in my lap the way a nurse carries a baby… I cannot carry this whole nation! The burden is too heavy for me!  If this is how you are going to treat me, please kill me now, if I have found favor in your eyes, because I cannot bear seeing all this misery!”

Wow! The same man who wanted to give up his life for the sake of his nation, now he wants to die because he can’t stand this nation! The man of strength became weak! It’s not the first time that the Benei Israel complained and it won’t be the last. So, what happened to Moses this time? Why the change of heart? What made him break down?!

Rabbi Jonathan Sacks gives the following interesting interpretation. He says that Moses greatest characteristic was his humbleness. That’s what made him the great prophet that he was. But in this week’s episode, we see Moses losing this great characteristic, even though, it was just for a short period of time. Listen again to what he says: “Why have you brought all this trouble upon ME? … Did I conceive all these people? Did I give them birth? … Where can I get meat for all these people? … I cannot carry all these people by MYSELF; the burden is too heavy for ME.” In every sentence he used, you find the words “I,” “me” or “myself.” He sees the Israelites’ behaviour as a challenge to himself, not G-d. Moses lost his temper, because he started to think about himself; something which opposes humility! Moses’s secret weapon to enable him to carry this nation was his humility, but once this characteristic went away, he didn’t have the desire to carry on. Rabbi Sacks says that humility is not thinking less of yourself; It is thinking of yourself — less. True humility means silencing the “I.” For genuinely humble people, it is G-d, and other people and principle that matter, not me. This was Moses trademark up to now — not to think about himself, but unfortunately, he lost it for a while!

But it was only for a short while. He regains his humble character after Hashem shares his spirit with seventy elders to help him out, which brings an end to his depression. Towards the end of the Parsha we see a fine demonstration of Moses humbleness. Moses’ own brother and sister, Aaron and Miriam, started slandering about him. The cause of their complaint was the “Kushit” woman he had taken as wife which is beyond the topic of our discussion. The point, though, is that  Moses was betrayed, or at least slandered, by those closest to him. Yet Moses is unaffected and is undisturbed by the complaint of his own brother and sister. He wasn’t thinking about himself, instead, he prayed to G-d on Miriam’s behalf to heal her when she was punished with leprosy. It is here that the Torah makes its great statement: “Now the man Moses was very humble, more so than any other man on the face of the earth”. He had recovered his humility.

Yes my friends, humility is one of the greatest characteristics anyone can possess. It makes you realize that life is not just about you, but it’s about others too. It helps you to be more caring. It makes you to be calm and not get angry. It is also the greatest single source of strength, for if we do not think about the “I,” we cannot be injured by those who criticise us.

It’s amazing how different we are with the other nations. Other nations’ leaders are proud, magnificent, distinguished by their dress and appearance. They built temples in their own honor. Their role is not to serve but to be served. Everyone else is expected to be humble, but not they. Humility and majesty do not coexist in their cultures. But our greatest leader was the most humble person on the face of the earth! Moses title was not king, lord or your majesty, but rather, he was called “Eved Hashem”, G-d’s servant! And that’s his greatest title that we all respect him for……

Shabbat Shalom & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parashat summary followed by a Dvar Torah;

” Parsha in a Nutshell “

Parshat Bamidbar, is primarily involved with the census taken of the Jewish people in the second month of their second year in the desert. After listing the leaders of the twelve tribes of Israel, the Torah presents the totals of men between the ages of twenty and sixty for each tribe, the overall count being 603,550. The encampment structure is then described, with the tribe of Levi in the middle, safeguarding the Tabernacle and surrounded by the twelve tribes of Israel, each in their own designated area. The appointment of the tribe of Levi as the spiritual leaders of the Jewish people is presented, and their own census is taken, apart from the rest of Israel

The Parsha concludes with the instructions given to the family of Kehat, the second son of Levi, for their role in dealing with the most sacred parts of the Mishkan.

” Dvar Torah “

This week’s Parashat Bamidbar, which is also the start of the book of Bamidbar, begins with taking a census of the Israelites. That is why it is known in English as the book of “Numbers”. The first few chapters in particular are a statistician’s delight! It lists the number of army-age men in each of the twelve tribes, both individually and in the aggregate. This is the third time in span of a single year that Hashem takes the census of Benei Yisrael. He counted them when they were about to leave Egypt. He counted them after the sin of the Golden Calf to establish how many were left. And now that the building of the “Mishkan” was completed and He was about to cause His presence (Shechina) to rest upon them, He counted them again.

The question that comes to mind is why did Hashem count the Israelites so many times in such a short period of time? Surely one time would have been sufficient! Well, Rashi says that the acts of counting in the torah are gestures of love. When G-d counts the Israelites it is to show that He loves them. The more he counts us, the more he loves us!

But our sages tell us that it’s not good to count the Jews. The Torah itself warns us about the dangers of counting the Jews and advises us against it. We find the reason for it given in the book of Shemot where it says: “When you take a census of the Israelites to count them, each must give to G-d an atonement for his life at the time he is counted. Then no plague will come on them when you count them.” This means that there is a risk involved when counting the Jews and we should try to avoid it as much as we can. We see that when centuries later, King David counted the people without the G-d’s approval, there was Divine anger and 70,000 people died.

So the obvious question that remains is: If counting is an expression of love, why is there a prohibition for us against counting the Jews? Why can G-d count the Jews but not us?! What is the significance of this prohibition?!

Well, there are many interpretations given by our commentators, but once again, the one that I liked the most is given by Lord Rabbi Jonathan Sacks. He says that in taking any census, there is a tendency to focus on the total crowd and not on the individual. For example, here is a nation of 100 million people, or a company with 100,000 employees or a sports crowd of 60,000. Any total tends to value the group or nation as a whole. However, counting devalues the individual, and tends to make him or her replaceable. If one soldier dies in battle, another will take his place. If one person leaves the organisation, someone else can be hired to do his or her job. That’s why G-d tells Moses that there is a danger, when counting a nation, that each individual will feel insignificant. “What am I? What difference can I make? I am only one of millions, a mere wave in the ocean, a grain of sand on the sea-shore.”

But when Hashem counts us, it is different. He values each individual. The Hebrew word for “to count” is “lifkod” or “lispor”. But the Torah does not use these words for counting the Jews. Instead, the phrase used for counting is, “Se’u et Rosh” which means to “lift the head”. Hashem tells Moshe that when the people come to me for taking census, make sure that they each lift their heads up and be proud of who they are, because they each count and they matter as individuals to me! When Hashem counts, he doesn’t look at the aggregate number, he looks at each individual with pride and gives them the same number which is one!

Yes my friends, every soul is precious and dear to G-d. We each have different characteristics and a different role in life. Some of us are meant to be politicians, some are meant to be businessmen,  some teachers, musicians, scientists, speakers or even writers. Some of us are meant to take care of the elderly and sick. Some of us are meant to raise children. Everyone has a purpose in life and contributes to the society. Each role is as important as the other. The Chachamim say that even the beggar has an important role in life, because if he wasn’t around, none of us could fulfill the mitzvah of giving charity.

The Torah teaches us that each individual counts, however, there is a world of difference between “individuality” and “individualism”. Individuality means that I am a unique and valued member of a team. Individualism means that I am not a team player at all. I am interested in myself alone, not the group. Judaism values individuality, not individualism! We need to belong to a community, but we each have an important role as an individual.

So remember my friends, we are all important individuals, but we are all part of a team. And the only way a team can succeed is when its members get along and respect each other!

Shabbat Shalom, Chodesh Tov & Regards;

Martin

Dear Friends;

I hope that you’ll enjoy the following Parashiot summaries, followed by a Dvar Torah;

” Parashiot in a Nutshell “

On the Mount Sinai, G-d tells Moshe the laws of the sabbatical year: every seventh year, all work on the land should cease, and its produce becomes free for the taking for all, man and beast.

Seven sabbatical cycles are followed by a fiftieth year — the jubilee year, on which work on the land ceases, all servants are set free, and all ancestral estates in the Holy Land that have been sold revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and lending money for interest are also given.

G-d promises that if the people of Israel will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland. But He also delivers a harsh “rebuke” warning of the exile, persecution and other evils that will befall them if they abandon their covenant with Him. Nevertheless, “Even when they are in the land of their enemies, I will not cast them away; nor will I ever destroy them and to break My covenant with them; for I am the L-rd their G-d.”

The Parshah concludes with the rules on how to calculate the value of different types of pledges made to G-d.

” Dvar Torah “

Parashat Behar starts off by talking about the laws of “Shemitah”- the Sabbatical year for the land of Israel. The land should lie fallow in a seven year cycle. All agricultural work must come to stop in the seventh year. The land needs to be at complete rest for the entire year. It means that on the seventh year there should not be any planting of seeds, plowing, pruning or harvesting. Additionally, any fruits which grow of their own accord are deemed ownerless and may be picked by anyone.

This is an extremely difficult mitzvah to observe, especially in the old days, when the majority of the people were either farmers or shepherds. Not only you were unable to plant in order to feed your own family, but cutting off your livelihood completely for an entire year, can be very worrisome and challenging.

However, Hashem gives his assurance for those who keep the laws of Shemitah. The Torah says: ” The land will give its fruit [in the preceding years] and you will be satisfied; you will dwell securely upon it”. After such a powerful promise, the Torah then brings up a hypothetical question raised by the people, namely, “What will we eat in the seventh year — behold! we will not sow and we will not gather our crops!”. And then Hashem reassures the people by saying: ” I will ordain My blessing for you in the sixth year and [the land] will yield a crop sufficient for three-year period “. This means that the sixth year will give sufficient crops until the end of the eight year, since anything planted in the eight year, will only produce its crops in the ninth year.

Although, it feels great to have such a guarantee from the G-d Almighty himself, but the Chachamim are bothered by the double assurance. After the Torah tells them that ” The land will give its fruit and you will be satisfied”, why should there be a doubt in people’s mind to ask ” What will we eat in the seventh year?” Why does Hashem need to promise again that the sixth year will produce three times a regular year?? Shouldn’t the first assurance be sufficient??

Rabbi Yissachar Frand gives the following beautiful explanation. He says that in order to answer this question, first we need to understand the purpose of Shemitah. The reason that Hashem has given us this mitzvah is not because the land needs to rest. Land does not need to rest! This is apparent from observing the lands outside Israel. The non-Jews work their fields year after year after year, without a break, and they still produce good quality crops and fruits! Do you think that the vineyards in California or France produce less quality grapes than the ones in Israel? Accordingly, Rabbi Frand says that the whole purpose of Shemitah is for the farmers to take a break from their routine lives and come to realize that it’s not because of their hard labor that the land produces so much crops, but rather, it’s because of G-d’s will. Hashem can still feed the farmer even if he doesn’t work! The seventh year is the time for the farmers to take their minds off the physical world and engage themselves in spirituality. It’s the time to remind themselves that their livelihood comes from the Heaven above, and not from the strength of their arms, nor from the intelligence of their brain!

Accordingly, Rabbi Frand says that Hashem has given us the mitzvah of Shemitah in order to test our faith! Those who are true believers are satisfied with Hashem’s first assurance; that ” the land will produce its fruit and you will be satisfied “. They fully trust in Hashem that he will provide, and they are satisfied with whatever Hashem provides for them! But those who lack in faith, they want to see a physical miracle. That’s why Hashem gives a second assurance for those people, that ” in the sixth year you will yield three times the regular crops! Since these people don’t have a strong faith, Hashem doesn’t want them to enter the seventh year being worried! He shows them the miracle beforehand! Hashem can tolerate people who lack in faith, since even these people are blessed to get crops for the seventh year. But G-d forbid, for those non-believers who don’t keep the laws of Shemitah at all, the Torah says that they will eventually be thrown out of their lands!

Yes my friends, all of our sustenance comes from the Heaven above. No matter how smart we are or how mighty is our physical strength, our livelihood is fully dependent on G-d’s will! And to realize that, we need to take some time off from our routine lives and spend it with the Almighty.  Rashi comments that the Shemitah concept is a direct parallel of the weekly Shabbat. When a Jew keeps Shabbat he or she is making a statement about their belief. The reason we keep Shabbat is not because we need a day of rest, but rather, once a week we need to stop working and come to realize that it’s Hashem who is providing our sustenance. It’s not because of our strength or intelligence!  Accordingly, Shabbat should be a day that we should spend with the Almighty and be thankful to him!

So, remember my friends, Hashem will provide for us as long as we believe in him. All we need to do is to STOP once in awhile and show our gratitude.

Shabbat Shalom & Regards;

Martin

Dear friends;

I hope that you’ll enjoy the following Parashiot summary, followed by a Dvar Torah;

” Parashiot in a Nutshell “

G-d warns against unauthorized entry “into the holy.” Only one person, the Kohen Gadol (“high priest”), may, but once a year, on Yom Kippur, enter the innermost chamber in the Sanctuary to offer the sacred ketoret to G-d.

Another feature of the Day of Atonement service is the casting of lots over two goats to determine which should be offered to G-d and which should be dispatched to carry off the sins of Israel to the wilderness.

The Torah warns against bringing sacrifices anywhere but in the Holy Temple, forbids the consumption of blood, and details the laws prohibiting incest and other deviant sexual relations.

The Parshah of Kedoshim begins with the statement: “You shall be holy, for I, the Lord your G-d, am holy” followed by dozens of mitzvot (commandments) through which the Jew sanctifies him or herself and relates to the holiness of G-d. These include: the prohibition against idolatry, the mitzvah of charity, Shabbat, sexual morality, honesty in business, honor and awe of one’s parents, prohibition against taking revenge and holding a grudge against another Jew; and also the ultimate principle of Torah is mentioned, which is:

— Love your fellow as yourself.

“Dvar Torah “

The second Parsha of this week’s double Parashiot starts off with the following words: Hashem spoke to Moshe saying: Speak to the entire assembly of the Children of Israel and say to them, “Kedoshim tihyu ki kadosh ani Hashem Elokeychem” — “You shall be holy, for I, Hashem your G-d, am holy”! Simply, we’ve been commanded to be holy. But what exactly does it mean to be “Holy”?!

Well, as usual, our Chachamim have different view on this subject.  Rashi for example, interprets the mitzvah as one of self-control. He says, the previous chapter was about forbidden sexual relationships. So is the next chapter. Therefore, in order to be holy, you need to refrain from forbidden relationships. The word “Kadosh” literally means, “to separate”. Thus, the meaning of “You shall be Kedoshim” is “You shall separate yourself – from forbidden relationships.”

Ramban on the other hand, disagrees with Rashi, which is not unusual. He says that “You shall be holy” is not just about having self-control over forbidden relationships! Rather “to be holy” means to have self-control over activities which are permissible to you too. For example, we are allowed to eat kosher food, but to be holy, we should not be a glutton. We are allowed to drink wine, but to be holy, we need to drink to moderation. We are allowed to have sexual relationship with our wives, but we should not do it voraciously. Holiness can be achieved by restraining oneself somewhat from even those physical pleasures that the Torah permits.

Chatam Sofer, a great scholar from the nineteenth century, has yet another view about holiness. He says that the answer to how to be holy is given in the pasuk itself. The Pasuk says: “You shall be holy, because I, Hashem your G-d, am holy”. So, in order to reach the ultimate level of holiness, we have to act like G-d. But, we don’t know much about G-d’s characteristics, except his 13 attributes of mercy mentioned in the Torah which says: “G-d is compassionate and gracious, slow to anger and abundant in kindness and truth…” So in order to be holy, we also need to be compassionate and act kindly towards others, the same way that  Hashem acts toward us! That’s why the rest of the Parsha is mainly about how to act compassionately towards your fellow Jew. It talks about how we should care and respect our parents. It talks about not to take advantage of the “blindness,” handicaps and mistakes of others. It talks about our obligation to give to the poor. It talks about not to take revenge and not to hold a grudge. And above all, to love your fellow Jew like yourself. Holiness, according to Chatam Sofer, is not achieved by improving your relationship with your G-d, but rather, it’s achieved by improving your relationship with your fellow human beings and caring for them.

Last but not least, we can’t go without hearing what does one of my favorite Rabbis, Rabbi Jonathan Sacks, has to say about being Holy. He says to Be holy” means, to “Have the courage to be different.” The word Kadosh means something distinctive or set apart! We don’t behave like everyone else just because everyone else does. We don’t eat like everyone else. We don’t dress like everyone else. We don’t dance like everyone else. We don’t pray like everyone else. We don’t just live for today like everyone else. We don’t adapt to the society like everyone else. And that’s what holiness is all about; we shouldn’t follow the majority, if they don’t follow G-d’s wishes. To be holy means to bear witness to the presence of G-d in our lives, even if it makes us the odd one out. Not by accident does the word kadosh also have the meaning of marriage, kiddushin, because to marry means to be faithful to one another, as G-d pledges himself to be faithful to us, we should be faithful to him too.

Yes my friends, to be holy means to have the courage to be different. We live in a society where happiness is measured by the level of your power, wealth and enjoyment. We live in a society where morality and religion play very little part in people’s lives. We live in a society where the same sex marriage is the law and condemning it can be a felony. Yes, it’s very easy to blend in and live like the rest. But we as Jews, have been given a greater responsibility. We are commanded to be holy–Kadosh–separate–different! We are here to follow G-d; not the crowd! We are here to love and cherish a tiny land, where most other people are against her and pray for her destruction! We are here to be compassionate and help others in need. And that’s what makes us stand out in the eyes of Hashem: We are few, different but special!

There is an old Persian saying which says: “If you don’t want to be embarrassed, follow the crowd”……………. But the Torah is telling us otherwise: “If you don’t want to be embarrassed in front G-d, have the courage to go against the crowd”!!

Shabbat Shalom & Regards;

Martin