Parshas Behaalosecha
This is in the merit of my grandmother, Esther bat Mazal. May she have
speedy and complete recovery.
Question:
“Moses said to his father-in-law, Chovev son of Reuel the Midianite, 'We are
now on our way to the place that God promised to give us. Come with us and
we will let you share the benefit of all the good things that God has
promised Israel.'
'I would rather not go,' replied [Chovev]. 'I wish to return to my land and
my birthplace.' 'Do not abandon us,' said [Moses]. 'After all, you are
familiar with the places where we are going to camp in the desert, and you
can be our guide.
If you go with us, we will share with you whatever good God grants us'”
(Numbers 10:29-34).
Why does the Torah not record Chovev’s response, whatever it was?
Have a plan
Everything seeming to be going perfectly. The Jews had received the Torah,
erected the Tabernacle, and were ready to conquer the land of Israel. This
is evident from the tone in the following conversation between Moses and his
father in law:
“Moses said to his father-in-law, Chovev son of Reuel the Midianite, 'We are
now on our way to the place that God promised to give us. Come with us and
we will let you share the benefit of all the good things that God has
promised Israel.'
'I would rather not go,' replied [Chovev]. 'I wish to return to my land and
my birthplace.' 'Do not abandon us,' said [Moses]. 'After all, you are
familiar with the places where we are going to camp in the desert, and you
can be our guide.
If you go with us, we will share with you whatever good God grants us'”
(Numbers 10:29-34).
However, very quickly, the journey encountered a serious of setbacks, caused
by groups of Jews sinning, delaying the traveling. These holdups culminated
with the sin of the spies in next week’s Torah portion, Parshas Shelach,
where G-d decreed that the Jews remain in the desert forty years.
What happened?
Our Sages spot an answer in a most innocent passage:
“[The Israelites] marched [the distance of] a three day journey from the
mountain of Hashem [Mount Sinai]. The Ark of Hashem’s covenant traveled
three days ahead of them in order to find them a place to settle” (Numbers
10:33).
“They turned away from Hashem” (Shabbas 116a).
“That day they turned away from Hashem” (Taanis 29a).
The Sifre, the halachic medrish on the books of Numbers and Deuteronomy,
states on this verse that the Jews left Mount Sinai like children running
away from the schoolhouse.
[See first Tosafos on Shababs 116a and Ramban on Numbers 11:35]
How do our Sages derive all of this from a seemingly innocent verse?
The Maharsha (on Shabbas) points out that never do we see Mount Sinai
referred to as Har Hashem. Sometimes Sinai is referred to as Har Elokim but
this uses a different name of G-d. Har Hashem elsewhere always refers to
Mount Moriah, the Temple Mount. The Maharsha says that Mount Moriah is
referred to as Har Hashem because it has eternal holiness while Sinai, which
only had holiness around the time of the giving of the Torah, is called Har
Elokim.
We can say that since the verse uses Har Hashem, implying eternal holiness,
to refer to Mount Sinai, that the Jews by leaving were rejecting eternal
holiness.
[See also Torah Temimah on this verse and Rashi on Taanis 29a ViAmar Rebbi
Chama…]
It appears to me that this fits in well with the Sifre’s statement that they
fled like children leaving school. It seems inconceivable that the nation
that gladly accepted the Torah now wanted nothing more to do with it.
Rather, they wanted a vacation. But they did not want just any vacation,
they wanted a complete vacation during which they would not learn any Torah
at all. Thus, they rejected eternal holiness.
[See Rashi on Numbers 11:5 which perhaps also relates to their motivations]
Such a vacation is completely unacceptable and thus was deemed turning away
from Hashem. Nothing is wrong with breaks and time off. However, even then,
we don’t cease to be Jews and thus we still must learn a little Torah.
In Ethics of our Fathers, it says “Shammai said: Make your Torah fixed”
(Avos 1:15).
What exactly does it mean for Torah to be fixed?
One of Rashi’s explanations is that we must set aside time to learn each
day.
The Rambam states:
“Every Jew* is obligated to learn Torah, whether he is rich or poor,
physically complete or disabled, or whether he is young or an old person of
failing strength. Even if he is a poor person supported by charity and
begging, and even if he had a wife and children, he still has to set aside
time during the day and by night for Torah study, for it is written, ‘...but
you shall engage in it by day and night’ (Joshua 1:8)” (Mishnah Torah, Laws
of Torah Study 1:8, translation from
http://www.panix.com/~jjbaker/MadaTT.html)
* In context, the Rambam really translates to ‘every Jewish male.’ I however
did not modify the online translation given that perhaps Women are exempt
from the commandment to learn (Mishnah Torah, Laws of Torah Study 1:1) but
they still must know and review Jewish law (Rema’s gloss on the Shulchan
Aruch Yoreh Deah 246:6). However, the Chofetz Chaim, Rav Yisroel Meir Kagan,
considered women learning an obligation in these times (Likutei Halachos on
Sota, page 21) and supported Sarah Schenirer’s Bais Yaakov school.
(Historically, Rav Yaakov Ettliner, Rav Hirsch’s teacher, reached the same
conclusion about two hundred years earlier.) The halachic issues behind
women learning are very complicated and much ink has been spilled trying to
understand the key Rambam in Laws of Torah Study 1:13. Practically speaking,
it would seem to me that one can absolutely rely on Rav Dr. Aharon
Lichtenstein’s ruling, see
http://www.lookstein.org/articles/torah_study_for_women.htm which was sort
of the position assumed in Beth Tfiloh. Regardless, I would think that the
daily obligation to learn does not apply to women. Those interested in this
issue should see
http://hirhurim.blogspot.com/2005/08/women-learning-gemara.html and should
ask their Rav.
This requirement to learn every day is codified in the Shulchan Aruch (Yoreh
Deah 246:1).
[It also is upheld by the commentaries on the Shulchan Aruch and also
codified in the Aruch HaShulchan, Yoreh Deah 246:7]
As Jews, our hearts and minds and especially our souls, need Torah learning.
Without Torah learning, to paraphrase Rabbi Akiva, we are like fish out of
water.
It is essential that we all learn something every day both morning and
night. This becomes even more pertinent when away from school, Yeshiva, or
college with an active Hillel. To succeed, one needs a plan, one needs to
know what one wants to accomplish. And ideally, one should learn with a
friend. (See Avos 4:18)
When deciding what to learn, one has many options.
Our Sages tell us that one learns what one enjoys (Avoda Zara 19a). This
does not exclude what one finds boring, we don’t learn because we enjoy it
but because we are commanded. However, this certainly can be used to
prioritize. Find intellectual stimulation.
I would say that first and foremost, one should go through the parshah each
week. One can use an Artscroll Chumash and when one seems something
interesting, look at the commentary. http://bible.ort.org/intro1.asp?lang=1
is a great resource for learning the Five Books of Moses.
Knowing practical Jewish Law is also important. Important laws regarding
interpersonal conduct can be found at
http://www.torah.org/learning/halashon/ and
http://www.torah.org/advanced/business-halacha/5757/ Laws relating to G-d
can be found at http://www.torah.org/learning/halacha/
Regarding the best of Tanach, Chabad has the entire Tanach with Rashi
translated online.
http://www.chabad.org/library/article.asp?AID=63255
Jewish Philosophy and ideas can be found on many sites. Aish HaTorah has put
up many essays written by Rabbi Aryeh Kaplan. They are fascinating,
scholarly, and easy to read.
http://www.aish.com/search/article_search_results.asp?article_author=Rabbi+Aryeh+Kaplan&title_text=&date_amount=&date_option=year
Torah.org has many other fascinating online resources. Check out
http://www.torah.org/learning/texts.php3
The Orthodox Union has many links. See http://www.ou.org/torah/index
Have a good Shabbas,
Mordechai
This is in the merit of my grandmother, Esther bat Mazal. May she have
speedy and complete recovery.
Question:
“Moses said to his father-in-law, Chovev son of Reuel the Midianite, 'We are
now on our way to the place that God promised to give us. Come with us and
we will let you share the benefit of all the good things that God has
promised Israel.'
'I would rather not go,' replied [Chovev]. 'I wish to return to my land and
my birthplace.' 'Do not abandon us,' said [Moses]. 'After all, you are
familiar with the places where we are going to camp in the desert, and you
can be our guide.
If you go with us, we will share with you whatever good God grants us'”
(Numbers 10:29-34).
Why does the Torah not record Chovev’s response, whatever it was?
Have a plan
Everything seeming to be going perfectly. The Jews had received the Torah,
erected the Tabernacle, and were ready to conquer the land of Israel. This
is evident from the tone in the following conversation between Moses and his
father in law:
“Moses said to his father-in-law, Chovev son of Reuel the Midianite, 'We are
now on our way to the place that God promised to give us. Come with us and
we will let you share the benefit of all the good things that God has
promised Israel.'
'I would rather not go,' replied [Chovev]. 'I wish to return to my land and
my birthplace.' 'Do not abandon us,' said [Moses]. 'After all, you are
familiar with the places where we are going to camp in the desert, and you
can be our guide.
If you go with us, we will share with you whatever good God grants us'”
(Numbers 10:29-34).
However, very quickly, the journey encountered a serious of setbacks, caused
by groups of Jews sinning, delaying the traveling. These holdups culminated
with the sin of the spies in next week’s Torah portion, Parshas Shelach,
where G-d decreed that the Jews remain in the desert forty years.
What happened?
Our Sages spot an answer in a most innocent passage:
“[The Israelites] marched [the distance of] a three day journey from the
mountain of Hashem [Mount Sinai]. The Ark of Hashem’s covenant traveled
three days ahead of them in order to find them a place to settle” (Numbers
10:33).
“They turned away from Hashem” (Shabbas 116a).
“That day they turned away from Hashem” (Taanis 29a).
The Sifre, the halachic medrish on the books of Numbers and Deuteronomy,
states on this verse that the Jews left Mount Sinai like children running
away from the schoolhouse.
[See first Tosafos on Shababs 116a and Ramban on Numbers 11:35]
How do our Sages derive all of this from a seemingly innocent verse?
The Maharsha (on Shabbas) points out that never do we see Mount Sinai
referred to as Har Hashem. Sometimes Sinai is referred to as Har Elokim but
this uses a different name of G-d. Har Hashem elsewhere always refers to
Mount Moriah, the Temple Mount. The Maharsha says that Mount Moriah is
referred to as Har Hashem because it has eternal holiness while Sinai, which
only had holiness around the time of the giving of the Torah, is called Har
Elokim.
We can say that since the verse uses Har Hashem, implying eternal holiness,
to refer to Mount Sinai, that the Jews by leaving were rejecting eternal
holiness.
[See also Torah Temimah on this verse and Rashi on Taanis 29a ViAmar Rebbi
Chama…]
It appears to me that this fits in well with the Sifre’s statement that they
fled like children leaving school. It seems inconceivable that the nation
that gladly accepted the Torah now wanted nothing more to do with it.
Rather, they wanted a vacation. But they did not want just any vacation,
they wanted a complete vacation during which they would not learn any Torah
at all. Thus, they rejected eternal holiness.
[See Rashi on Numbers 11:5 which perhaps also relates to their motivations]
Such a vacation is completely unacceptable and thus was deemed turning away
from Hashem. Nothing is wrong with breaks and time off. However, even then,
we don’t cease to be Jews and thus we still must learn a little Torah.
In Ethics of our Fathers, it says “Shammai said: Make your Torah fixed”
(Avos 1:15).
What exactly does it mean for Torah to be fixed?
One of Rashi’s explanations is that we must set aside time to learn each
day.
The Rambam states:
“Every Jew* is obligated to learn Torah, whether he is rich or poor,
physically complete or disabled, or whether he is young or an old person of
failing strength. Even if he is a poor person supported by charity and
begging, and even if he had a wife and children, he still has to set aside
time during the day and by night for Torah study, for it is written, ‘...but
you shall engage in it by day and night’ (Joshua 1:8)” (Mishnah Torah, Laws
of Torah Study 1:8, translation from
http://www.panix.com/~jjbaker/MadaTT.html)
* In context, the Rambam really translates to ‘every Jewish male.’ I however
did not modify the online translation given that perhaps Women are exempt
from the commandment to learn (Mishnah Torah, Laws of Torah Study 1:1) but
they still must know and review Jewish law (Rema’s gloss on the Shulchan
Aruch Yoreh Deah 246:6). However, the Chofetz Chaim, Rav Yisroel Meir Kagan,
considered women learning an obligation in these times (Likutei Halachos on
Sota, page 21) and supported Sarah Schenirer’s Bais Yaakov school.
(Historically, Rav Yaakov Ettliner, Rav Hirsch’s teacher, reached the same
conclusion about two hundred years earlier.) The halachic issues behind
women learning are very complicated and much ink has been spilled trying to
understand the key Rambam in Laws of Torah Study 1:13. Practically speaking,
it would seem to me that one can absolutely rely on Rav Dr. Aharon
Lichtenstein’s ruling, see
http://www.lookstein.org/articles/torah_study_for_women.htm which was sort
of the position assumed in Beth Tfiloh. Regardless, I would think that the
daily obligation to learn does not apply to women. Those interested in this
issue should see
http://hirhurim.blogspot.com/2005/08/women-learning-gemara.html and should
ask their Rav.
This requirement to learn every day is codified in the Shulchan Aruch (Yoreh
Deah 246:1).
[It also is upheld by the commentaries on the Shulchan Aruch and also
codified in the Aruch HaShulchan, Yoreh Deah 246:7]
As Jews, our hearts and minds and especially our souls, need Torah learning.
Without Torah learning, to paraphrase Rabbi Akiva, we are like fish out of
water.
It is essential that we all learn something every day both morning and
night. This becomes even more pertinent when away from school, Yeshiva, or
college with an active Hillel. To succeed, one needs a plan, one needs to
know what one wants to accomplish. And ideally, one should learn with a
friend. (See Avos 4:18)
When deciding what to learn, one has many options.
Our Sages tell us that one learns what one enjoys (Avoda Zara 19a). This
does not exclude what one finds boring, we don’t learn because we enjoy it
but because we are commanded. However, this certainly can be used to
prioritize. Find intellectual stimulation.
I would say that first and foremost, one should go through the parshah each
week. One can use an Artscroll Chumash and when one seems something
interesting, look at the commentary. http://bible.ort.org/intro1.asp?lang=1
is a great resource for learning the Five Books of Moses.
Knowing practical Jewish Law is also important. Important laws regarding
interpersonal conduct can be found at
http://www.torah.org/learning/halashon/ and
http://www.torah.org/advanced/business-halacha/5757/ Laws relating to G-d
can be found at http://www.torah.org/learning/halacha/
Regarding the best of Tanach, Chabad has the entire Tanach with Rashi
translated online.
http://www.chabad.org/library/article.asp?AID=63255
Jewish Philosophy and ideas can be found on many sites. Aish HaTorah has put
up many essays written by Rabbi Aryeh Kaplan. They are fascinating,
scholarly, and easy to read.
http://www.aish.com/search/article_search_results.asp?article_author=Rabbi+Aryeh+Kaplan&title_text=&date_amount=&date_option=year
Torah.org has many other fascinating online resources. Check out
http://www.torah.org/learning/texts.php3
The Orthodox Union has many links. See http://www.ou.org/torah/index
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 7:14 AM
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