“It shall be that when you cross over the Jordan, you shall erect these stones, of which I command you today, on Mount Ebal, and you should coat them with plaster. There you shall build an alter for Hashem, your G-d, an alter of stones; you shall not raise iron upon them. Of whole stones shall you build the alter of Hashem, your G-d, and you shall bring upon it elevation-offerings to Hashem, your G-d. You shall inscribe on the stones all the words of this Torah, well clarified” (Devarim 27: 4 – 8)

                    The rushing waters of the Yarden reach the place where the Kohanim accompanying the Aron Hakodesh are crossing and suddenly the mighty river flows upward as if blocked by a huge wall of glass.  There it becomes a raging torrent trapped behind a transparent barrier arching higher and ever higher until it reaches a peak where it remains suspended in a towering wall of potential destruction miraculously held in place – by Hashem. 

             Twelve men, one from each tribe, are instructed to raise up twelve great stones from the bed of the Yarden from the place where the feet of the Kohanim stood firm as Hashem commanded.  The stones were plastered with sid and transported to Mount Ebal where the Torah was written on them in seventy languages and then they were again covered with sid.  At Mount Ebal, they were used as an alter and then these stones were brought to Gilgal. ([1])  There they served as a permanent memorial whose purpose was to inform the children of Israel ([2])forever  that these stones were taken from the Jordan as the river stood at attention before the passage of the holy ark with its precious cargo.

The danger to Klal Yisrael in the crossing was palpable.  It was not a question of their lack of faith in Hashem’s power.   They had all witnessed that directly.   It was more a question of their worthiness – were they deserving of being saved?

               The challenges in emuna we face today are not so different.  There are hugely destructive forces which form a “towering wall” of moral decadence that threatens to inundate everyone in its seemingly unfettered path.  Even those who have managed to safely navigate through the most dangerous passes, still are concerned about their loved ones praying that they survive this generations spiritual holocaust.

              The Torah delineating the many details of the crossing of the Yarden is not to be seen as only a set of epic historic events but also as a paradigm about how to pass through our own Yardanian challenges, as we see hinted to in the word Yarden shares the same root letters as the word for descent – yerida. The Cazal tell us that a yerida is needed to bring about a true elevation – alia.

             In order to better understand these questions we will add two more statements from our Sages, which are: that the test of being a wealthy person (asher) is greater than the test, as hard as it is, of a poor person and their statements that before every elevation (alia) there comes first a decent (yarida).  Therefore perhaps this is one of the reasons that the Torah instructed us to take the “great stones” out from the depths because homiletically that could be said to represent the “great stones” – ie. – feelings of success, and if not careful pride”, that naturally comes up with us after arising from a struggle. Therefore we were commanded to write the whole Torah in seventy languages and plaster the stones over (sid) plaster.  Why write the Torah in seventy languages and then plaster it with sid? Since the seventy languages represents the wisdom and culture of the nations with each having its unique variance from our pathway towards holiness, the Torah clearly expresses to us that no matter in which society during galus we find ourselves the Torah is always accessible to us. As for why to plaster the great stones over with sid, the Malbim (Devarim 27:2) explains that there is two kinds of sid. The ordinary form is spelled with a samach, whereas the more enduring form of sid, which was used here to cover the great stones begins with the letter sinn.

 Perhaps, therefore we can add since there are no coincidences in the holy Torah and sid spelt with a sinn is the same letters as the holy Name Shakai- the attribute of the Creator’s power and strength, we can learn from here that if we ever begin feel excess pride we should envelope those “large stones” of self importance with the knowledge that everything that exist comes from Hashem’s (Shakai) awesome power and thereby realize that only effort is ours, but success is totally determined by the will of G-d.

             If a person has properly dedicated their success and accomplishments to their Source and has offered to us them for Torah, mitzos and misim tovim then one is fitting to serve as a “mizbaach” to offer praise and thanks to Hashem for everything.

              We can now ask why these stones were particularly brought over to Har Ebal, the site from which the curses were proclaimed and not Mount Gerizim where the blessings were pronounced. Why? Perhaps we can suggest that the positioning of these stones acknowledged “achievements” at Har Ebal these “great stones” will act as a barrier that will protect us from ever incurring the negative influences of the curses

             According to the Rashbam, when we swore on the Torah at Har Grizim where the curses were pronounced and at Har Eivel where the blessings were pronounced, this Torah, which was written on the stones, was before us and we swore that we would uphold it.

              Therefore we could add that perhaps one of the reasons the Torah was written in seventy languages is to teach us that in future generations, no matter where or how difficult is the exile this Torah, expressed in every language will serve to protect us if we uphold it.

               The Chiddushei Harim says that in every nation there is a specific attribute that opposes Torah. Moshe Rabbeinu prepared Klal Yisrael for galus where they would be dispersed among the seventy nations and they would be learning and keeping Torah there, so that they could overcome the strength of the particular tum’ah that was opposing Torah in that nation.  Hence the Torah was translated into seventy tongues so that Klal Yisrael could keep the Torah in any galus that would come.

           The Ksav Sofer explains that this was done to frustrate the comments of the apikorsim who would claim that Torah could only be studied and kept in a sheltered environment such as the Midbar or in Eretz Yisrael where Jews maintained their autonomy and no one bothered them.  To refute this, the Torah was translated for them into seventy languages even before they entered Eretz Yisrael to inform them that they would be obligated to keep Torah and mitzvos no matter where they lived because Torah is eternal.  It supersedes place and time and belongs to all places and all times.

             After we left Mount Ebal, where the curses for transgression were pronounced, the stones were permanently placed in Gilgal.   Perhaps this is to hint that those who don’t properly keep the Torah will need to come back and try again in another gilgul.

               May we soon merit the building of the final Beis Hamikdash, where we will once again bring our korbanos on the holy alter of Hashem.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

               In Parshas Bhea’aloscha (9 :
15-23) the Torah informs us that all of the journey’s and all of the
encampments of Bnei Israel throughout the forty years in the desert were of
course determined by Hashem, but the way (seliack) for alerting our nation to
travel or to encamp was the cloud(s) of glory that surrounded them.

           The question is: what is the deeper
significance to us today of what this cloud symbolizes and why it specifically
was used out of all the myriads of possible “G.P.S’s – Guidance positioning
systems alerts” that Hashem could have used to guide and direct us? In other
words, Hashem could have designated many other ways to alert our fledgling
nation such as a prophet or Urim vi Tumim to tell them when to travel and when
to encamp, or that they would understand by the astrological signs in the
heavens when to travel or when to encamp, or Hashem could have sent a flock of
birds or animal to show up whenever it was time to move and then lead them to
their next encampment.

           Perhaps we can offer the following
suggestion. Unfortunately throughout history many forms if idol worship have
arisen, for example the worshiping gold and silver; the sun, the moon and the
stars; statues, stones and trees and even human beings have been worshiped as
gods with were  erroneous believed to
have independent powers.    Therefore perhaps specifically clouds were
chosen to guide us throughout the 40 year journey in the desert because clouds breaks
the illusion of what looks like it has substance and independent power. On the
one hand, clouds while floating in the air seem so big and powerful but when a
plane flies through them, their resistance is nil because they don’t have any
significant tangible existence. (Of course they can contain the  makings of a storm, thunder and lightning but
that is not of their own making but based on many outside weather condition
factors.) Therefore perhaps one of the reasons clouds were used to alert our
nation when to travel and when to encamp is because they would always been seen
as only a seliah from the Creator.

          Now let
us apply the above to our relationships between people. How so? Just as clouds
usually are beautiful in appearance, provide shade from the bright sunlight and
provides rain water which is essential for life, but can at times be the
seliach for bringing about stormy conditions, so also, Hashem, in His eternal
wisdom, can sometimes send us even close friends or relatives that stir up our
relationship like a thunderstorm. At such turbulent times let us always
remember that just as clouds are only messengers sent from on High, so also
confrontations with others are also sent to us for our benefit.           

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

“There we saw the Nephilim, the
sons of the giant

                        from
among the Nephilim; and it came to pass that in our eyes

[we
were] like grasshoppers, and so we were in their eyes.”  Bamidbar, 13:33

                                                                                                          
‏ד’–אייר–תשס”ז                                                                                        

             The military reconnaissance of the Land
presaged a battle that  appeared hopeless
as it would pit  the weak and small  against the strong and mighty. The spies –
meraglim – in  answering the questions
posed to them upon their return, seemingly did no more than state the obvious
danger;  yet we know that they committed
a grave sin in so doing.  What can we
learn from this tragic event in order to avoid the errors of the meraglim?

The first step is to understand the nature of
their failing. The commentators acknowledge that the meraglim recognized  Hashem’s power but suggest that the spies
thought that Hashem was going to limit Himself and act in accordance with
nature and therefore B’nei Yisrael would be unable to triumph.

 Yehoshuah
and Caleb, men of complete faith, demonstrated what it takes to remain men –
anashim – even in the face of  vastly
stronger and more powerful enemies. Yehoshua faced the distraught assembly that
was weeping and entreating Moshe to return to Egypt and told them a simple but
profound truth.  He did not deny the
obvious size and strength of the giants, but exhorted that “If  Hashem is pleased with us then will He bring
us into this land  and will give it to us
. . . and you , you should not fear the people of the land for
they are our bread; their protective shadow is departed from them as G-d is
with us . . . “ (Bamidbar 14: 8-9).

           It all depends on the lens
through which we view the test. The meraglim saw the inhabitants of the land as
being too daunting and the land as being unconquerable, because they used their
own personal discernment, Yehoshua and Calav viewed the inhabitants of the land
through the lens of daas Torah and thus perceived them as presenting no
meaningful obstacle.  

Unless a Jew sees himself as a representative of
G-d who is All Powerful, he will see himself  not as a person facing his adversary, but
rather as a “grasshopper” facing a “giant”. The way in which we perceive our
relationship to  Hashem is the deciding
factor in how we view ourselves.

 Referring
to the spies’ encounter with the giants, the 
Torah says “vanehi b’eineinu k’chagavim” and   “and in our 
eyes [too] we were like grasshoppers.” 
“Nehi” connotes weeping or crying and suggests a diminished, disheartened
and despairing emotional state.  Although
the  meraglim were initially described as
‘anashim’  righteous men — heads of the
tribes of  Israel,  their lack of faith now surfaced transforming
them from human beings into a more demeaning form of life.  

As is all too apparent from our experiences during
this long difficult galus, if our belief in Hashem weakens, our Jewish self
esteem is diminished undermining our ability to see and appreciate our unique mission
in this world.

            The
Kotzke Rebbe explains: The spies had no right to consider how the giants viewed
them. As Jews and emissaries for the Jewish people, they should have thought
only of their mission, not of what anyone else thought of them.   How many times do we become discouraged
because of what we feel or perceive that other people think?

When, in that diminished psychological state, if we should be confronted by
a difficult challenge, it takes on the hugeness of a giant in our eyes and as
such has the power to discourage us from achieving our true potential and fulfilling
our destiny. How can we overcome this challenge?

First we should realize that there is no barrier so
 large or overwhelming that we cannot
hurdle it,  if it is Hashem’s will  that we do so. The Maraglim saw themselves as
grasshoppers. Why grasshoppers? Perhaps to teach us that every challenge gives
us the opportunity to choose our direction and destiny in life. When threatened,
the grasshopper can  jump away, as did
the meraglim who counseled the nation to jump far away from their  “giant” challenges.  The grasshopper however has another option. It
can leap over the barrier that lies before it. 
When we take up a challenge for Hashem’s honor,  He will empower us to easily hurdle the
barriers in our path.

The Torah is teaching a profound lesson in
attitude and choice. Does challenge bring with it retreat and despair or does
it elicit feelings of courage and optimism? It all depends on our connection to
Hashem and His will.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

            The eternal Torah, whose every word
or even letter is replete with deep meaning and profound impact in our lives,
transmits to us elaborately (spanning over one hundred passukim in Parshas
Bamidbar, Nasso,  Behaaloscha [and then
further in Parshas Korach] (perek 1 
passukim 47 – 54; perek 3 : 5-51; perek 4: 1-49, perek 8: 5-26 and
18-21-32) the designation, separation, elevation of  the tribe of Leviim. “The Levities according
to their father’s tribe were not counted among them.” – that being the rest of
the Jewish Nation.  “Hashem spoke to
Moses saying, ‘but you should not count the tribe of Levi, and you shall not
take a census of them among the Children of Israel. You shall appoint the
Levities over the Mishkan of Ha’edus, over all its utensils and everything that
belongs to it”      

                       Rashi, our most illustrious
commentator, tells us that the Leviim merited this elevated status because of
their loyalty and courage in the incident of the Golden Calf (1:49). / The entire tribe of Levi
refused to participate in that sin proving their unswerving dedication to The
Creator of the Universe.

              The Ramban further enlightens us –
“The task of the Levities was not so much to protect the Mishkan [and Bais
HaMigdash] as a militia, but rather to serve as an honor guard, as befits the
royal palace” (1:53). / The Jewish people’s task is to be an instrument of
recognition of Hashem and His will in this world. Chazal tell us that a true King
only assumes status as a ruler if there exists a nation that acknowledges and
follows His decrees. / Thus Leviim in all generations are those Jews who
steadfastly keep their focus on proper, enthusiastic service of Hashem through
His Torah.

                  The Leviim’s duty in the Mishkan/Bais
HaMigdash was to assist the Kohanim – among other ways by singing and playing
musical instruments as korbonos were brought. Today the sound of  our voices and music, if expressed sincerely, is
an inner expression of our soul’s yearning to come close to the Creator. Song
also expresses the fact that the total harmony of the universe is under the
absolute control and guidance of Hashem.

             The Divine service of Leviim represents
the part of each of us that links us forever with our spiritual purpose in this
world. Rashi, on the same passuk, tells us: that “from this time on, the Leviim
were to be separated from the rest of the nation and elevated to a new status.”
The Seforno, (also on this passuk) informs us that: “because the Leviim would
be performing their service on behalf of the nation, the rest of the people
would have the obligation to support them, by giving them tithes.”

           An Art Scroll commentary explains it
thus: “Those who serve the people by filling their responsibilities in the
Tabernacle, by teaching the Torah, or by performing any other spiritual tasks
are not to be regarded as supplicants. It is national responsibility to provide
for those who carry out the spiritual obligations of the rest of the people.”

             The Leviim were counted from one
month and upward – with no limit to age indicating that their spiritual mission
is not dependent on age or strength (3:15). The Rambam describes the mission of
the Leviim in Hilchos Shemittah and Yovel 
(13: 12-13) “They
are the legion of Hashem, whose task is to serve Him and to teach His Torah and
way of life to others.” He adds : “Any who follows the example of the Leviim
becomes sanctified as kodesh kodashim, and Hashem will be his portion and heritage
for all eternity. In this world, he will merit what befits him, as the Kohanim
and Levities merited it.” This status of Levy is conferred for life on all
those who totally dedicate their lives to the service of Hashem, independent of
age or strength.

                A wonderful concept derived
from the Leviim’s designation is brought to light by the Midrash (Bamidbar Rabbah
3:7). The infant Leviim  counted from one
month old, surely did not participate in the guarding the Mishkan, so the
Leviim should have been counted from when they began their service. However,
Hashem wished to reward them greatly for their loyal service, so when they
reached thirty years old and began to serve, He retroactively rewarded them  as if they had indeed served from the age of
one month.

           This concept should also apply to our own lives.
Meaning, if we totally dedicate our time, energy and potential from now on to
the service of Hashem, we may merit to have our entire lives credited as Divine
service. How much hope and opportunity this teaching offers us. We can no
longer say it’s too late, or I have already wasted so much of my life. If we
start today with an absolute dedication, we can be credited with lifelong service.

                 Now let us look at a few
classical commentaries on the names and purposes of the three sons of Levi, who
each were given a unique role in the carrying of the Mishkan. In Bamidbar 3:17 it is stated – “These were the
sons of Levi, by their names: Gershon, Kohath, and Merari.” However in 4:4 it
is stated “This is the work of the sons of Kohath in the Ohel Moed: the most
holy.” The commentators explain that Kohath was later listed first before
Gershon because he was designated to carry the most holy parts of the Mishkon,
meaning that he had become elevated because of his assignment.

                  What can we learn and apply
to our own lives from this part of the Torah? Some of the great Cassidisher
masters teach us that Gershon, Kehas and Merari represent three varying but
proper approaches available to us depending on our spiritual level, when we are
confronted by challenging circumstances. There is the level of the tzaddik,
whose service is so unswerving that no temptation lures him away from his
steadfast dedication to the Creator. This is symbolized by the sons of Kehas,
who carried the Aron Hakodesh miraculously on their shoulder – like tzaddkim who
don’t use the desires or objects of this world for their own personal pleasure,
but only for Divine service.

                     The next level of avoda is practiced by
those stay at a distance from the allurements of the yetzer hora, making
‘spiritual fences’, as alluded to in the name Gershon – separating or divorcing
themselves from anything that could blemish their proper service.

                      Then there are those
times when, for all of us,  the righteousness
of  Kohath or the protective attributes
of Gershon are not within our reach. At such times we must use the inner strengths
represented by Merari. Literally the name means “bitter”, and it is at those
times, when life seems bleak, when one feels helpless and besieged, that the
proper avodah is to cry out sincerely to our Creator. Merari was assigned  to carry the heaviest parts of the Mishkan
teaching us that the proper path of service during difficult times, as hinted
to in his name, is to accept the yoke of Heaven with sincere repentance.

              When the Jewish nation was asked: “Mi la-Hashem…?”
the entire Shevet Levi stepped forward. May we all merit to “step forward”
thereby bringing closer the Final Redemption, soon in our days.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

  
       The holy Torah, our guide
book through life, gives us not only direction but the fuel/energy to strive
towards our goals and aspirations, yet we find almost a complete parsha ( Behar
25: 1 – 55) dedicated to commanding us on each seventh (Shemita) and the
fiftieth (Yovel) years to cease from many halachic forms of “effort”. These
lengthy periods of cessation from certain halachically defined activities, for
the uniformed would naturally appear to be the antithesis of productive effort.
However, as contradictory as it may appear on the surface, these macrocosmic
periods of “applied restraint” are the most valuable times for growth and
development. This is because there is no higher goal and purpose in life than
achieving a level of “pro-active submission” in following the will of   G-d. “Cessation of self-determination” during
these times reveals the Divine radiance on earth, thereby crowning Hashem as
King of the universe.

                Even though we are not
presently privy to the full revelation of the Torah as revealed through the Shemita
and Yovel, we have been given the privilege weekly through the Shabbos and
during the yearly period referred to as Sefiriot HaOmer to make the pro-active
proclamation that we are willing to defer and or redirect our self interests.

              What application today in our own
lives can we derive from the awesome transformational power of  Shemita and especially Yovel? All Jews have
holy souls that have been sent down into this world garmented in physical
bodies and surrounded by an environment that is ideal for each one of us in
order to help rectify and elevate the creation. During our lifetimes we are
given various experiences of which some are pleasant and some are very
challenging, however all of life’s events are perfectly crafted to serve a
purpose for our benefit. If we could but for a moment have a glimpse at our
lives from the Heavenly realm, from that prospective the allotment that has
been given to us as our portion in life would be seen as tailored made and
artfully fitted to help us reach and fulfill our potential. From that panoramic
view, there would be no more questions or doubts. Each stage of life and each
unique situation whether “traveling” through the “wilderness of experience” or “submitting”
to each period of “encampment” would be seen as what it really is: a golden
opportunity to achieve rectification and purification.

               This ‘ladder’ of development and
transition both in the microcosm as well as the macrocosm is a fifty level
cycle that we experience yearly through the counting of the Sefiras HaOmer
leading up to Matan Torah. Just as each day represents a different combination
of attributes, whose interplay allows for refinement of our midos, so also on a
macrocosmic level, when the majority of 
the Jewish nation are living in Eretz Israel, there is a fifty year
cycle culminating in the Yovel year, which is a special gift from G-d, that allows
us to transcend the bonds of nature. Perhaps this then can be a deeper
connection between the Yovel and Shavous. They can be seen as a (reflective) mirror
image of each other, in that Yovel releases indentured bodies from physical
bondage thereby allowing for a renewed bonding with the soul, whereas the time
of Seferia releases us from our mental and emotional attitudinal bondage
allowing for a renewed bonding with the Creator through His Torah.

            Just as we draw closer with baited
breath to this Yom Tov of Matan Torah so also may we merit soon to hear the
long awaited shofar of the final geula.    

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia