In the Zera Kodesh, the Ropshitzer Rebbe, zl, observes that the pasuk neglects to identify “that time.” Was Moshe Rabbeinu referring to a specific time? The Ropshitzer explains that this omission is by design. The Torah is teaching us a critical lesson with regard to tefillah, prayer. No specific time is established for petitioning Hashem. We can approach the Almighty at any time. No “appointments” are necessary. A son need not have a special time to speak with his father. (If he does, both father and son have a problem.) Hashem is our Heavenly Father, Who waits for our entreaty…

V’nasan lanu es Toraso, “And Hashem gave us His Torah” is the motif that should accompany each Torah learning session. When we study Torah, we are hearing the words of Hashem and carrying out His will. He gave us His Torah, so that we should learn it, learn from it, observe its precepts and lessons. It is from the Torah that we, as Jews, receive and accept our guidance concerning our derech ha’chaim, way of life. The Jew that lives his life with the Torah as his lodestar has the ability to navigate the murky, stormy waters of life, to…

Rashi comments that “children” is not an exclusive category. It applies, likewise, to one’s students, since the Torah considers students to be like children. We have a responsibility to reach out and teach, or see to it that all children are taught. If one has limited time, and he must decide between teaching his own children or someone else’s children, however, his children take precedence. Horav Yechezkel Sarna, zl, Rosh Yeshivas Chevron, and premier expositor of the Slabodka approach to gadlus ha’adam, the greatness of man, was a prime example of a Rosh Yeshivah/Rebbe to whom his talmidim, students, were…

Eileh ha’devarim is reference to Moshe Rabbeinu’s rebuke of Klal Yisrael for their past insurrections. In his attempt not to embarrass and offend his listeners, Moshe did not mention the sins in detail; rather, he made veiled references to the sins by using place names which alluded to the sins. Chazal (Tamid 28a) teach that one who rebukes his fellow l’shem Shomayim, for the sake of Heaven (solely to help and guide his fellow back to a path of appropriate behavior), will merit to dwell in the portion of Hashem… Moreover, the Heavenly Court extends over him a cord of…

Moshe Rabbeinu’s “words” were words of reproof, in which he lectured the nation for their past indiscretions. He did not censure; rather, he subtly alluded to their sins by mentioning places which intimated their sin: Why did he refer to the sins via the medium of place, rather than period/time during which the sin occurred? The Mei HaShiloach implies that since the place where they were encamped at the time of the sin’s occurrence was not their decision, they had some sort of excuse to mitigate their behavior by blaming the effects of the environment in which they were located,…

Rashi quotes the Midrash which defines rav, enough, as abundance. This refers to the abundance of reward and achievement that Klal Yisrael gained during their one-year layover at Sinai. At Sinai, they received the Torah, built the Mishkan with its accoutrements, and Hashem designated the Zekeinim, Elders, as the leaders of the nation. Now, it was time to move on. The Nesivos Shalom offers an alternate exposition, with a homiletic twist. Chorev may be translated as destruction, referring to the churban, destruction of the Bais Hamikdash. Does this mean that we as a nation in exile are finished? Do we…

“Never allow the sadness of the past and your anxiety concerning the future to cloud the happiness of the present moment.” Chazal teach that Eshkol was the name of one of Avraham Avinu’s three friends, whom he consulted when he was commanded to have a Bris Milah. Anar advised against the procedure, claiming that it was too dangerous to chance at his advanced age. Mamreh told him to follow Hashem’s command. Eshkol concurred with Anar and added his own negativity, suggesting that Avraham’s enemies would take advantage of his weakened state. Horav Elie Munk, zl, sees an analogy in the…

It is good to digress once in a while to gain insight into the eminence of those individuals who have ascended the ladders of Torah erudition sufficiently to be called Roshei ha’mattos, heads of the tribes. Someone asked Horav Chaim Kanievsky, Shlita, how many times the word “Moshe” is mentioned in the Torah. He replied, “614 times.” The questioner countered that he had checked with a computer, and the total was 616. Rav Chaim disputed this, claiming that the computer had erred. “Moshe” appears in the Torah exactly 614 times. The man was shocked. How could the computer be wrong?…

The Tiferes Shlomo suggests that the root of matos is yateh, to turn. The roshei ha’mattos are the leaders of the people who have the ability to turn the hearts of the people toward a positive trajectory. The Torah commands them to guard and commit to whatever exits their mouths. In other words, they should not speak from “both sides of their mouths,” saying one thing and personally doing another. They must be consistent in personally adhering to what they expect of the people. Only then will they earn the respect to have the ability to be mateh, turn, the…

The implication is that the girl sinned, and, as a result, she requires Hashem’s forgiveness; but if her father had revoked her nedarim, what prohibition did she transgress? This applies to a girl who was unaware that her nedarim had been revoked, and, despite being bound by neder (in her mind), she violated its terms. In actuality, she did not sin, but she certainly acted inappropriately, thus mandating for herself some form of repentance. Chazal compare this to one who meant to eat ham and instead ended up eating kosher meat. Technically, he did not sin, but his intention was…

As believing Jews, we adhere to the concept of Hashgachah Pratis, Divine Providence, which means: The world’s continued existence is directly/solely dependent upon the ratzon Hashem, will of G-d. Once a man creates an entity, the creation becomes a separate entity, apart from its creator. Veritably, he created it, but now, it exists in its own right. Furthermore, each individual creation often gains control over its creator. While human beings have within them the power and capability to be creative, to unleash forces or to combine them, they are unable to control their creations or bridle the forces they have…

The word rotze’ach, murderer, followed by makeh nefesh, one who takes a life, is seemingly redundant. Why does the Torah repeat itself? Horav Chaim Toito, Shlita, employs the following story as a means for distinguishing between the two terms. A devout, G-d-fearing Jew lived in a small village not far from Sanz. He earned a living by using his house as an inn and restaurant. It was a lucrative business. One day, a poor man dressed in tattered clothes appeared at his inn. Being a kind-hearted man, the innkeeper gave this man a decent, nourishing meal, after which he took…

Hashem granted Pinchas and his descendants the covenant of peace as a result of Pinchas’ zealous intervention. Why was Pinchas granted this reward more than Moshe Rabbeinu? When Klal Yisrael sinned with the Golden Calf, Moshe intervened on their behalf. He petitioned Hashem to forgive them to the point that he was prepared to see his name erased from the Torah. He succeeded in quelling Hashem’s displeasure with the Jewish nation – not once – but many times. Yet, it was Pinchas who intervened one time during an act of moral profligacy, and, consequently, was credited with turning back Hashem’s…

Chazal teach that Bra mizaki abba; “A son (children) brings merit to his father (forebears).” If so, why did the teshuvah, repentance, committed by Korach’s sons not serve as a merit to save him from spiritual infamy? Horav Eliyahu Lopian, zl, offers a powerful insight. The idea that a son’s mitzvos, z’chusim, merits, can somehow mitigate a father’s punishment applies only as long as the father has not become deficient in the principles/foundations of emunah, faith. A kofer, apostate, heretic, who has denied the existence of his Father in Heaven, who has repudiated Hashem, Our Father, Our King, cannot be…

The daughters of Tzlafchad approached Moshe Rabbeinu concerning their father’s inheritance. Moshe replied that he would present their case to Hashem. Our quintessential leader rarely had an issue with proffering an immediate response to a Halachic query. Why was he reluctant to answer Bnos Tzlafchad? Furthermore, the women added a caveat to their identity of Tzlafachad, claiming that he had not been a member of Korach’s mob of usurpers. Their father was not guilty of impugning Moshe’s authority. What did this introduction have to do with the case? The Minchas Chinuch, who asks this question, replies practically by employing an…

The text of the pasuk appears superfluous. Once Moshe Rabbeinu presented his request for a leader who would go out and come in before the nation, it is obvious that he was seeking someone who exemplified caring leadership. If so, why was it necessary to add “the assembly should not be like sheep who have no shepherd”? If they have a leader who cares and worries about them, it goes without saying that they will not be left like sheep without a shepherd. That is the purpose of a leader. Horav Avraham Yoffen, zl, explains by relating an incident that…

Horav Mordechai Ilan, zl, comments that, although Moshe Rabbeinu was acutely aware that his sons were not worthy successors to his mantle of leadership, he nonetheless asked for them to succeed him. Chazal (Midrash Tanchuma) relate that Hashem countered that Yehoshua, his primary student, who never left his side, would succeed him. Why did Moshe ask if he knew the answer? Moshe sought to underscore that sons do not inherit a Torah position solely due to pedigree. One must be worthy to be a leader. Torah leadership is not transmitted by inheritance, but by substance and distinction. Furthermore, the Torah…

In Bilaam’s dialogue with Hashem, he related that Balak, king of Moav, had petitioned him to curse the Jewish people. The word Bilaam used for curse is kavah, imprecate, which is a stronger, more emphatic, tone of curse. Rashi observes that kavah is stronger than arah, which was the actual term which Balak employed. Bilaam changed the word from arah to kavah, because Bilaam’s enmity for the Jews was more intense than that of Balak. Balak feared the Jews. He was anxious lest they overrun his country, as they did to the other pagan kings in the area. Bilaam’s animus,…

It is well-known that the Shem Hashem, Name of G-d, yud-kay,vov-kay, denotes the middah, attribute, of Rachamim, Mercy. In other words, the angel of Hashem/Rachamim, who was sent to prevent Bilaam from going to curse the Jews, was sent on a mission of mercy. Since when is reproof attributed to mercy? It is much closer to Din, Strict Justice. Horav Chaim Toito, Shlita (Torah V’Chaim), explains this with the following story.  During the tenure of the Alter, zl, m’Kelm, there lived a wealthy man whose enormous wealth was overshadowed only by his miserliness. He absolutely refused to share any of…

Hashem originally instructed Bilaam not to go with the Moavite emissaries. Then, He changed the message. He could go with them. Rashi explains this based upon the Talmudic dictum, B’derech she’adam rotzeh leilech bah molichin oso, “The path that a person chooses to follow, they bring him (and allow him to go) down that path.” In other words, Bilaam indicated that he would like to join the officers of Moav. When Hashem saw that Bilaam yearned to accompany them, He said, “Go!” Chazal’s statement leaves us with a question about the text. What is the meaning of the word bah,…

Rashi comments (Bilaam raised his eyes): “He sought to instill the evil eye in them.” The Michtav Mei’Eliyahu explains the concept of ayin hora, evil eye. The blessings which Hashem bestows upon an individual should not serve as a source of angst to others. If one allows his blessing (such as: wealth, children, good fortune) to cause pain to others who are less fortunate (especially if he is so callous as to flaunt his good fortune), he arouses a Divine judgment against himself and a reevaluation of his worthiness for those blessings. Chazal in Pirkei Avos (5:19) distinguish between the…

It takes only one person to make a change, to alter one’s plans, goals, trajectory towards success. Moshe Rabbeinu and Aharon HaKohen stood at the helm of the Jewish nation. Hashem had selected them to lead Klal Yisrael. One cannot be more legitimate and more authentic than being the personal choice of Hashem. Yet, one person – Korach – disrupted the pristine functioning of this leadership. It takes one student to disrupt a class. One rotten apple in a group can set the tone that undermines the group’s functioning. One malcontent in a shul can infect those willing to listen…

A well-known quotation comes to mind: “Dead people receive more flowers than living ones, because regret is much stronger than gratitude.” Sadly, after someone takes leave of his earthly abode, some people tend to appreciate them more than when he/she was present in this world. Some people do not know how to appreciate others when they are here. Veritably, both emotions demand that a person process cognitively, not emotionally, and with sincerity. To pay gratitude one must appreciate how he has benefitted from the person. To be regretful, one must confront his own errors.  Learning to appreciate is more difficult,…

Chazal (Taanis 9a) explain the juxtaposition of Klal Yisrael’s lack of water upon Miriam’s death with the miraculous well that accompanied them throughout their forty-year journey. This well, duly dubbed be’eirah shel Miriam, Miriam’s well, gave water in the zechus, merit, of Miriam HaNeviah. Thus, when she died, the well dried up. The Zohar HaKadosh (Emor 103B) attributes the miracle of Miriam’s well to her standing at the banks of the Nile River to ensure the safety of her infant brother, Moshe (Rabbeinu), who had been placed in a reed basket, hidden from the Egyptian soldiers who were bent on…

Miriam HaNeviah passed away. The water that had sustained Klal Yisrael for forty years was in her merit. Following her death, the water stopped flowing. When people have no water to drink, they react. They complained to Moshe Rabbeinu that they were thirsty. Moshe struck the rock, and it provided the necessary water. Hashem told Moshe, “Since you have not trusted in Me to sanctify Me before the People… you will not lead them in the Land.” Imagine, the quintessential leader of Klal Yisrael made one wrong decision, which is beyond our ability to comprehend, and he received a most…