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SHABBAT SCHEDULE Early Minha 6:30pm

Shir Hashirim: 6:45pm

Candle Lighting: 7:54pm

Second Minha 7:55pm

Shaharit Netz Minyan: 5:30am

Shaharit: 8:30am Youth Minyan: Recess

Zeman Keriat Shema 9:14am

2nd Zeman Keriat Shema 9:54am Daf Yomi Marathon Recess

Shiur Recess

Early Minha 2:00pm

Minha: 7:55pm Followed by Seudat Shelishit,

Children’s/Teenager Program, & Arvit

Shabbat Ends: 8:54pm

Rabbenu Tam 9:26pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

We would like to Congratulate Eli Bengio

for Graduating Nursery, Yaakov Nissim

Nahon for Rohr Middle School, Adam

Shem Michael from HA Middle School,

Yosef Melul (Valedictorian), Aviv Michael,

Leandro Otsman for Graduating from

Hebrew Academy, Ariel Benhayoun Law

School Georgetown, & Ana Melul Graduate

of FIU Hospitality, Wishing them much

Success in the future!

We would like to wish a Hearty Mazal Tov

to our Dear Dr. Ronny & Lisa Aquinin on

the Birth of their Dear Daughter. They

should see her grow in Torah, Ulhupa,

Ulmaasim Tovim Amen! Mazal Tov to

Mr. & Mrs. Sady Aquinin & Mr. & Mrs.

Elias Azulay.

WEEKLY SCHEDULE SUNDAY

Shaharit: 5:50am

Shaharit #2 8:00am

Early Minha/Arvit 6:30pm

Minha/Arvit 7:55pm Followed by Teenager Program

& Mishnayot In Recess

MONDAY TO

FRIDAY Shaharit 5:50am

Hodu Approx: 6:00am

Daf Yomi 7:10am

Shaharit #2 8:00am

Early Minha/Arvit 6:30pm

2nd Minha/Arvit 7:55pm

Shiur in Spanish 7:00pm

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. Which two items in this parsha are "banged out of one solid piece of metal"? What other component of the Tabernacle is made of one solid piece of metal? 2. For which positive commandment, mentioned in this parsha, does its inaction cause the punishment of karet? Which other positive commandment has the punishment of karet? 3. In which two places in this parsha does fire appear? 4. Who made the trumpets? Besides this parsha, where else in the Torah are the trumpets mentioned? 5. Which letter appears in this parsha that is not part of a word? 6. In what context are five vegetables mentioned in the same verse? 7. Where in this parsha is the number 70 mentioned? Where else does the Torah mention 70 people? 8. Which two people appear in the parsha, but nowhere else in the Bible (Tanach)? 9. Where in this parsha is a nursing mother mentioned? 10. Where in this parsha is a nose mentioned? Where are teeth mentioned? The mouth? The entire face?

Answers

1) The golden menorah (Numbers 8:4) and the silver trumpets (Numbers 10:2) are both "banged out of one solid piece of metal." In

Exodus 25:18, the cover of the Holy Ark and its cherubs are made from one solid piece of gold.

2) One who is able to offer the Passover lamb (korbon Pesach) and does not do so, incurs karet (Numbers 9:13). The failure to obtain

a circumcision (Brit Milah) also result in karet (Genesis 17:14).

3) The "the pillar of fire" led the Jews at night (Numbers 9:15). A fire consumed the complainers (Numbers 11:1).

4) The trumpets were fashioned by Moshe himself (Numbers 10:2). The trumpets are mentioned in parshas Matos in regard to the

war with Midian (Numbers 31:6).

5) The verses depicting the traveling of the Holy Ark are surrounded by two upside-down letters "nun" (Numbers 10:35-36).

6) The Jews complain about the banality of the manna, in contrast to the many vegetables they ate in Egypt: cucumbers, melons,

leeks, onions and garlic (Numbers 11:8).

7) Moshe is told to appoint 70 elders to help him lead the nation (Numbers 11:16). In parshas Vayigash, 70 descendants of Yaakov

descend to Egypt (Genesis 46:27).

8) Eldad and Meidad, two of the 70 elders chosen to assist Moshe, began to unexpectedly prophesize in the camp (Numbers 11:26-

27). They do not appear anywhere else in Tanach.

9) Moshe compares the dedication and sacrifice needed to lead the Jews, to the total commitment of a nursing mother (Numbers 11:12).

10) Hashem warns Moshe that the Jews will eat so much quail that it will come out of their noses (Numbers 11:20). When the quail

are given, those who complained are punished while the flesh is still between their teeth (Numbers 11:33). Hashem speaks to Moshe

"mouth to mouth" (Numbers 12:8). When Miriam is inflicted with tzarat (leprosy), she has to be in isolation for seven days, which the

Torah compares to seven days of shame a daughter would feel if her father were to spit in her face (Numbers 12:14).

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Mr. Gabriel Amos

• Mr. Sammy Maya

• Dr. Jean Paul Courchia

• Mr. Eli Tapiero

• Mr. Shem Tov Attar

• Mr. Amram Mouyal

• Mr. Steven Safdieh

• Dr. Jean Jacques Edderai

• Mr. Michel Benoudiz

• Mrs. Jeannine Furhmann

• Mr. Haim Lahmi

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush has been Cancelled

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Board. Tizke

Lemizvot!

• This Week’s Seudat Shelishit has been Cancelled

1. This Week’s Breakfast has been Cancelled

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Board.

• This Week’s Daf Yomi is available for Sponsorship!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings

After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone

is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our

future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka

Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Refael Ben Clara

• Netanel Sayegh Ben Rosa

• Eliyahu Ben Mazal

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

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We would like to Whole Heartedly Thank

our Dear Friends

Mr. Ilan Elbase for generously Donating the TORAH LEARNING of

Sivan 5780 For Health for the Family,

Knowledge of Torah, & Hatzlacha! We truly appreciate it. In this merit, may Hashem Bless

you & your wonderful families with all the Berachot

of the Torah. Amen.

Happy Birthday To

• Mr. Ilan Elbase – Sun. June 14th,

• Mrs. Olivia Shoshan – Sun. June 14th,

• Mr. Stephane Bsiri – Mon. June 15th,

• Misha Cohen – Wed. June 17th,

• Isaac Mamane – Thurs.June 18th,

• Avigayil Elmaleh – Fri. June 19th

• Tamar Allouche – Shabb. June 20th,

• Andre Zonana – Shabb. June 20th,

• Donald Bernard Allouche Mon. June 22nd,

• Deborah Cohen – Tue. June 22nd,

• Daniel Salomon Belecen – Wed. June 23rd,

• Shemuel Maya – Wed. June 23rd,

• Mrs. Sarah Courchia – Thurs. June 24th,

• Moshe Maya – Fri. June 25th,

• Mr. Ronen Cohen – Shabb. June 26th,

• Esmeralda Aquinin – Shabb. June 26th,

• Sapir Michael – Shabb. June 26th,

• Aviv Michael – Sun. June 27th

Happy Anniversary To

• Moises & Camila Benmergui June 15th

• Sammy & Estrella Bendahan June 16th

• Philipe & Julia Cohen June 18th

• Eduardo & Esther Lowehnson June 18th

• Paul & Sandrine Bensabat June 22nd

Nahalot

• Esther Mamane z”l the 25th of Sivan

(Mother of Mr. Habib Mamane)

Next Shabbatot:

• Mamah Sabbah Bat Yakut z”l the 1st of Tamuz

(Grandmother of Mr. Laurent Becker)

• Ramo Werta Bat Hasiba z”l the 2nd of Tamuz

(Grandmother of Mr. Jacky Werta)

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Community Shiurim

Weekday mornings:

• 7:45AM to 8:45AM: Daf Yomi Masechet SHABBAT. NEW DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 8:45 AM to 9:45 AM: Mishna Berura Learning in Depth Halacha &

Conduct finishing the Second Helek soon. New participants welcome!

Weekday afternoons:

• After Arvit:

o Monday through Thursday: Shiurim in Spanish by Rabbi Tenenbaum on

assorted topics.

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week.

• Shabbat Morning: Short Lecture on the Parashah of the week.

• Shabbat Morning: Lecture on the Parashah of the week after Kiddush

• Shabbat Afternoon – Shiur at 4:30pm

• Teenager Shiur – with Isaac Benmergui During Seudat Shelishit.

• Children’s Program – During Seudat Shelishit

• Seudat Shelishit: Short lecture on the Parasha of the week.

• Abot Ubanim Father & Son’s Program – Mosae Shabbat with Prizes

Sunday:

• Teenager Shiur – After Arvit with supper served.

• Children’s Program – After Arvit Mishnayot Program with Rabbi Cash

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Teaching and Growing (Rabbi Eli Mansour from Daily Halacha)

We read in Parashat Beha’alotecha of a conversation between Moshe Rabbenu and his father-in-law, Yitro (who is called here by one of his other names, Hobab), before Beneh Yisrael’s journey from Mount Sinai. Moshe asked Yitro to join the nation along their trip to the Land of Israel, but Yitro declined, replying, "I shall not go; rather, I shall go to my land and my birthplace" (10:30). Moshe then insisted, "Do not leave us, for you know our encampments in the desert, and you can serve as our guide. And when you come with us, that goodness which G-d will bestow upon us – we will bestow upon you."

Why did Yitro not want to join Beneh Yisrael? And what exactly was Moshe’s response?

To explain this conversation, let us examine a verse in the Haftara for this Parasha – a prophecy from the Book of Zecharya (2-3). The prophet Zecharya is shown a vision of the Kohen Gadol at that time – Yehoshua – standing before an angel. The angel assured Yehoshua, in G-d’s Name, that if he obeys G-d’s commands, then "Ve’natati Lecha Mahlchim Ben Ha’omedim Ha’eleh" – "I shall allow you to walk among these who stand" (3:7). This means that he would be granted the privilege of being in the company of the angels.

The Rabbis found it very significant that the prophet here refers to Yehoshua as "walking" ("Mahlchim") while the angels are described as "standing" ("Omedim"). Human beings have the unique ability to "walk" – to progress and advance. This is in contrast to angels, who remain the same throughout the time they exist. They remain the beings that they are, without ever changing. We human beings, however, are able to grow and change, to become better.

The Sages teach in the Gemara that one should learn only from a Rabbi who "resembles an angel." This has been

understood to mean that a worthy teacher is one who is willing to compromise his own personal growth for the sake of teaching. A Rabbi is expected to be an "angel" in the sense of putting his own growth on hold in order to spend time working with students who know far less than he does, and who are on a far lower spiritual level than he is. He must, to a degree, resemble an "angel," which "stands" in place and cannot grow, because otherwise he will not be able to put in the time and effort to help his students realize their potential.

However, while a Rabbi must be willing to resemble an "angel" in this fashion, in truth, he will never end up actually sacrificing his own growth for the sake of teaching – for two reasons.

First, a Rabbi has the ability to motivate and inspire even without actually teaching. His very presence, and the example he sets, has a profound impact on his surroundings. And so in a way, a Rabbi has the ability to "teach" without actually teaching, and thus he does not need to compromise his own religious and intellectual growth.

But additionally, students help a teacher grow by asking questions and expecting answers. As Rabbi Yehuda Ha’nasi said, "From my students more than them all" – he learned more from his students then he did from his teachers and his colleagues. A Rabbi must be prepared to sacrifice his own advancement for his students, but this sacrifice in truth is not necessary, because a Rabbi grows through teaching inquisitive students who are eager to learn and to understand.

Yitro told Moshe, "Lo Elech" – "I shall not go." He did not want to join Beneh Yisrael because he knew that as a convert, who had joined Beneh Yisrael after having been an idol worshipper, he would be seen as a valuable asset, as someone who could teach and inspire the people in a very unique way. Yitro feared that as a result, "Lo Elech" – he would be unable to "go" further in his own growth and progress. He therefore preferred returning to his homeland, where he was an outcast, and where nobody would expect anything of him, allowing him the freedom to devote himself fully to his personal growth.

WEEKLY INSPIRATION

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Moshe responded that this was not true. First, "Ve’hayita Lanu La’enayim" (literally, "You will be our guide"). Yitro’s presence would be valuable simply "La’enayim" – because the people’s eyes would view him and learn from his inspiring example. He would not need to take time away from his schedule to impact the nation. And additionally, "that good which G-d will bestow upon us – we will bestow upon you." If Yitro teaches, the "goodness" of the Torah which the people experience through his instruction would be bestowed upon him, as well. As a teacher, he would grow from his students. Moshe therefore begged Yitro to join the people and serve both as an inspiring model and an influential teacher – assuring him that his own personal growth would not suffer as a result.

We do not lose when we try to teach and influence the people around us. In theory, we must be prepared to compromise our own growth for this goal, but in practice, this compromise is not necessary, because we only gain by the experience of sharing our knowledge with others.

Don’t “Kick” the Misvot! (Rabbi Eli Mansour)

We read in Parashat Beha’alotecha (chapter 9) of the law of Pesach Sheni – the opportunity given to those who were unable to bring the Pesach sacrifice at its normal time – on the 14th of Nissan – to bring the sacrifice one month later, on the 14th of Iyar. The Torah tells that G-d commanded Beneh Yisrael to offer the Pesach sacrifice in the desert one year after the Exodus, but there was a group of people who were Tameh (impure) at the time, and thus unable to offer the sacrifice. They approached Moshe and asked, "Lama Nigara" – "Why should we be deprived" of the privilege of offering the Pesach sacrifice?

G-d spoke to Moshe and instructed that those who are impure at the time of the Pesach sacrifice, or are far away from Jerusalem at that time, and thus cannot offer the sacrifice,

may bring the sacrifice one month later, on Pesach Sheni, the 14th of Iyar.

Imagine a group of high school students coming to Yeshiva one morning in the winter, only to be told upon arrival that the heating system in the school was not working, and so school was cancelled. The students then protest, insisting that they want to learn. "Why should we be deprived of a day of Torah learning?" they ask.

This is hard to imagine, but this is, in essence, what happened in the desert when Beneh Yisrael offered the Pesach sacrifice. A group of people were exempt from this Misva due to their circumstances, and they complained. They were not relieved to be exempt from the Misva; to the contrary, they were distraught. And in the merit of their strong desire to perform this Misva, a new law was instituted – the law of Pesach Sheni.

The Gemara in Masechet Aboda Zara tells that in the future, the other nations are going to come before G-d and demand a share in the great blessings that will be granted to Am Yisrael at that time. G-d will respond by giving them just one Misva to fulfill and thereby earn reward – the Misva of Sukka.

The gentile nations will then go and build Sukkot. But as they eat in their Sukkot, G-d will bring a heatwave, making the conditions in the Sukka very uncomfortable. The people will leave their Sukkot, giving a "kick" to their Sukkot on their way out. G-d will have thus proven that they are unworthy of the great rewards granted to the Jewish People.

A well-known Halacha absolves one of the obligation to eat and reside in the Sukka if the conditions in the Sukka are very uncomfortable ("Mista’er Patur Min Ha’Sukka"). The non-Jews will thus be justified in leaving their Sukkot due to the oppressive heat. However, their attitude – kicking the Sukkot as they leave – will demonstrate their lack of commitment. We are to relish opportunities to fulfill Misvot, and feel deprived when such an opportunity is lost.

We might draw a comparison to an employee who shows up exactly on time and leaves exactly when the workday ends, each and

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every day. If he happens to arrive early, he waits outside the office and relaxes until he needs to show up. And if he is given an assignment to complete at the end of the day, he doesn’t finish it if this requires him to stay overtime. A second employee, by contrast, is always eager and enthusiastic, and firmly devoted to the company. He is happy to begin his workday early, and volunteers to stay late to complete pressing tasks. When the time comes to choose an employee for a promotion, it is not hard to guess which employee is more likely to be selected.

Later in the Parasha, we read of Beneh Yisrael’s departure from Mount Sinai: "They journeyed from the mountain of G-d" (10:33). The Midrash famously comments that Beneh Yisrael left Mount Sinai "like a child fleeing from school." They were excited to leave, and relieved that they would not be receiving more Misvot. This joyful departure from Sinai is considered by our Rabbis a great calamity, as Beneh Yisrael should not have celebrated leaving Mount Sinai. Significantly, Beneh Yisrael did not leave Mount Sinai one moment earlier than they were supposed to. They did not "escape." They did not leave until the special cloud – signifying Hashem’s presence – arose, indicating that they should journey. And yet, Beneh Yisrael are criticized because of their attitude, their feeling and their mindset. We must always feel excited about Misvot, and not relieved when we are exempt from them.

All this shows us the extent to which we are to appreciate the precious value of each and every Misva, and embrace and even pursue every Misva opportunity. Rather than disdainfully "kick" Misvot, we are to cherish the Misvot, and eagerly seek as many chances as we can to serve Hashem through the fulfillment of His commands.

Why Wasn’t Moshe Rabbenu

Depressed?

(Rabbi Frand from Torah.org)

At the beginning of the parasha, the Torah gives Aharon the mitzvah of kindling the lights of the Menorah in the Mishkan. Rashi here asks why this mitzvah immediately follows that of the offerings of the Princes at the end of Parashat Naso. Rashi answers that when Aharon witnessed the offerings of all the Princes, he became depressed that neither he nor his Tribe were included in that dedication ceremony. Rashi says that Hashem therefore consoled Aharon, by telling him, “I swear, your portion is greater than theirs—you will kindle the Menorah”.

Rashi says, as it were, that Hashem gave Aharon a consolation prize. He did not have the opportunity to participate in the Mishkan dedication with the other Princes, but he would have an opportunity for an even greater privilege.

The Ramban explains that this alludes to the Menorah lit in each generation by all Jews to commemorate the Chanukah story, in which Aharon’s descendants played a major role. There are many things to comment on this Rashi, but I once heard an interesting insight from the Rosh Yeshiva [of Ner Yisrael in Baltimore], Rav Yaakov Weinberg, Shlita.

Aharon was supposedly depressed because the dedication of the Mishkan did not include him or his tribe. However, who was the titular head of the Tribe of Levi? Seemingly, the head of the tribe was Moshe Rabbenu, not Aharon. Moshe was the head of all of Israel; he was a greater Navi than Aharon, so he was clearly the official leader of the Tribe of Levi.

So who should get depressed here? If anyone, Moshe should have been depressed. Aharon is the head of the Kohanim, who are only a subset of Shevet Levi. Yet it was he who felt depressed at the fact that the Leviim were not represented at the dedication. Why not Moshe Rabbenu?

Rav Weinberg explained that Moshe Rabbenu, by becoming the leader of all Israel, was no longer a member of the Tribe of Levi. When someone is the leader of the generation, he loses his provincial and parochial interests. He is no longer Shevet

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Levi; he is the ‘Am’—the People. He embodies the Nation—Reuvain, Shimeon, Yehudah, Dan, everyone!

For example, l’havdil, the President of the United States no longer represents his home state — that is the job of the Governor. The President has gone on to achieve greater honor and higher office. The President can no longer be a Texan or a New Yorker or a Marylander—he must represent all the people.

That is the distinction between Aharon and Moshe. Moshe, by becoming the Rabbi of Israel, ceased to be merely a Levi. He left behind any personal interests and biases and became the representative of the entire nation.

Showing Appreciation for Miriam After 80 Years

(Rabbi Frand)

Now we skip from the first Rashi in the Parasha to the last Rashi. The end of the parasha contains another famous incident. The Torah says that Miriam had complaints about her brother Moshe, and she talked about these complaints. Hashem Himself comes down and says, do not speak about Moshe; do not judge him by the standards of a regular human being—“Not so is My Servant Moshe, in My entire house he is the trusted one…” [Bamidbar 12:7].

Moshe was in a league by himself. Miriam was stricken with tzara’at [a skin disease caused at a spiritual level by improper speech] for talking about Moshe. The law concerning such a person who is stricken with tzara’at is that they need to be sent outside the camp. Miriam was in fact sent outside the camp of Israel for seven days. The pasuk says that “…The nation did not travel until Miriam was brought back in.” [12:15].

Rashi, quoting the Talmud [Sotah 9b] says that this honor (that the entire Jewish people waited for her) was accorded to Miriam as reward for waiting by the Nile for her infant

brother Moshe (to see who would pick up the basket in which he was floating).

The question can be asked—why now? It is 80 years since Miriam waited for Moshe. Why is suddenly now the time for her to receive a reward?

At a simple level, we could answer — now is when she needed it. She is down and out, so to speak, so now is a good time to give her honor.

The Shemen HaTov by Rabbi Dov Weinberger gives a better answer. He says that the reason why now was the appropriate time to reward Miriam is because now we —as a people — recognized what she did for us.

Sometimes a person does an act, and even though we appreciate the act, we cannot yet appreciate it fully. However, at this point, we retroactively realized what Miriam did—once we realize who Moshe Rabbeinu really is. Now is when Hashem gives personal testimony and says something about Moshe Rabbenu that He never said about any other human being: “You do not realize who Moshe is. I speak to him mouth to mouth. He is in a league by himself!”

They had been living with Moshe Rabbenu. They became accustomed to Moshe Rabbenu. They forgot who Moshe Rabbenu was. Therefore, Hashem tells the people, “There is no one who was ever like him; there never will be any one like him.”

Now, eighty years later, they can realize what Miriam did. That act—standing and waiting, making sure that all would be all right with her brother, eighty years earlier—saved a Moshe Rabbenu! Now they are finally able to appreciate this fully.

Sometimes we do a chessed [kindness] and we do not realize the implications. Sometimes it takes time, perhaps a week, a month, or a year. Sometimes it takes 80 years or longer to realize “Wow! What a remarkable act!” That is what they finally realize here. Now, eighty years later, they needed to show their appreciation.

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Consistency and Faithfulness (Rabbi Zev Leff)

When the Ark would travel, Moses would say, "Arise Hashem, and let Your foes be scattered, let those who hate You flee from before You." And when it rested, he would say, "Return, Hashem, to the myriad thousands of Israel." (Bamidbar 10:35-36).

According to one opinion in the Gemara (Shabbat 116a), these two verses are set off by inverted nuns to constitute a break between three episodes in which Klal Yisrael sinned. The first of the three episodes, according to Tosafos and Ramban, was when Bnei Yisrael left Har Sinai as children who flee from school, i.e., relieved that they would receive no more Mitzvot. Later, after traveling without stop for three days, the people complained and bemoaned the frantic pace at which G-d was driving them. The third of their sins was complaining about the mannah and demanding meat.

Since a threefold repetition constitutes a pattern in halachah, the Torah did not record these three events in succession, without a break in between. Still to be explained, however, is why the division falls between the first two episodes and not between the second and the third.

To answer this last question, we must understand the importance of consistency in our service of Hashem. When Yosef revealed himself to his brothers with the words, "I am Yosef; is my father still alive?" the brothers were so overwhelmed that they could not answer him. The Midrash comments, "Woe to us from the Day of Judgment and the day of reproof, for if the brothers could not answer the rebuke of Yosef, their younger brother, how much more so will we be overwhelmed by G-d's reproof when He in the future rebukes each one according to his deeds."

Bet HaLevi explains that the essence of Yosef's rebuke was pointing out the inconsistency of their actions. Until the moment Yosef revealed himself, Yehudah was pleading with Yosef to take into account

the suffering of their aged father and therefore free Binyamin. To this Yosef replied, "I am Yosef. Where was your concern for our father's pain and sorrow when you sold me and convinced him that I was dead? Is he still alive after that? When it is convenient, you are concerned with our father's welfare, and when it serves your purposes, you are oblivious."

The Midrash in Tana D'vei Eliyahu records a similar instance of rebuke. Eliyahu Hanavi found himself mocked by an ignorant boor, who did not even know the aleph-Bet. Eliyahu asked the man if he did not fear for the day the Heavenly Court would ask him why he did not learn Torah. The man replied that he was not afraid because he was not given the intelligence to learn and therefore could not be blamed. Eliyahu then asked him to describe how he made his living, and the man commenced an animated description of how he made fishing nets and set them out in the most efficient possible fashion. At the end of this discussion, Eliyahu told him, "For fishing you have wisdom, and for Torah, which is even more crucial to life, you do not?" Immediately the man burst into tears at the realization that he had refuted himself.

Eliyahu concluded by pointing out how rampant is such inconsistency. There are those who will plead before the Heavenly Court that they were not given the means to give tzedakah. They will be shown how for their own personal pleasures the money was somehow found. Others will defend their lack of Torah study on the grounds that they were too busy making a living. They will be shown the time spent doing nothing or in idle chatter. There is no more telling refutation of all our excuses than those we ourselves provide.

The ideal service of Hashem is described as "all your days"— without interruption, with consistency and constancy (Ibn Ezra to Devarim 19 9). The Gemara (Berachot 6a) says that if someone comes regularly to shul and one day is absent, Hashem inquires as to his absence, and if he has no acceptable excuse, he is punished. The person who never attends shul is not scrutinized in the same manner, for he has never exhibited the capacity to attend regularly.

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We can now understand why the Torah separated between the eager departure of Bne Yisrael from Sinai and their complaints about the swift pace at which they were moving. When Bne Yisrael ran to avoid a proliferation of additional Mitzvot, Hashem observed, "My children, if you have the energy to run from Har Sinai, let us harness that energy and direct your running to your final destination, Eretz Yisrael." Immediately Bne Yisrael complained that they lacked the strength and stamina to run. That was the ultimate self-condemnation—inconsistency. To run from Torah you have the stamina, and yet to run to Eretz Yisrael you lack that same capacity. To minimize the inconsistency involved, the Torah distinguished between these two episodes.

The letter nun represents — faithfulness and consistency (Shabbat 31a). The inverted nuns, therefore, represent inconsistency and self-contradiction.

The two verses set off by the inverted nuns describe the antidote to that inconsistency. When Moshe saw the Cloud of Glory begin to ascend and depart, signaling Hashem's desire that Bnei Yisrael resume their journey, he proclaimed "Arise, Hashem." This proclamation was a confirmation of Hashem's will and an expression of Moshe's desire to subjugate his desires to Hashem's. Similarly, when the Aron came to rest, Moshe again proclaimed, "Return Hashem...."

Rabbi Samson Raphael Hirsch comments that this sedrah marks the end of one epoch of Jewish history and the beginning of another, leading to the sin of the spies and culminating in the destruction of the Temple and exile. The root of all this misfortune was the inability to be consistent in our avodas Hashem.

May we strive to correct this flaw so that the inverted nuns are once more made upright, as they are in the ultimate expression of total devotion. Then we will merit two other words that also begin with be comforted, My nation, with the ultimate Divine redemption.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is

granted to redistribute electronically or on paper, provided that this notice is

included intact. For information on subscriptions, archives, and other Shema

Yisrael Classes, send mail to parsha@shemayisrael.co.il

Look for the Helpers

Celebrating heroism instead of amplifying our differences. (By Jessica Brenner)

The public sentiment is clear: 2020 is a year of little hope. Between a global pandemic and the recent outbreak of protests and riots in dozens of US cities following the death of George Floyd, my own prayer that we would emerge from quarantine with unity and perspective does not seem to be yet answered.

Fred Rogers famously told viewers of Mr. Rogers Neighborhood: “When I was a boy and I would see scary things in the news, my mother would say to me, "Look for the helpers. You will always find people who are helping.” (This statement came from the man who also famously soaked his feet in a blowup pool with Officer Clemmons, an African American man cast as a police officer on Neighborhood in 1969 – a subtle but unmistakable demonstration against segregated swimming pools.)

Taking a note from America’s most beloved children’s show host, here are some of my favorite helpers from the last week:

1. Sheriff Chris Swanson in Flint, Michigan who announced, “The only reason we are here is to make sure you’ve got a voice...we’ve put down our batons. I wanna turn this into a parade, not a protest.” When the protestors began to chant in response, “Walk with us,” he did.

2. Police officers in Santa Cruz, CA and Coral Gables, FL who kneeled with the local community, again without gear, exemplifying peaceful leadership.

3. The Minneapolis nurses who headed straight from lengthy hospital shifts to offer aid to injured protestors.

4. The 100-year-old Muslim man who chose to send a message of unity by

Food for thought

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raising $207,000 for COVID-19 victims during Ramadan.

5. The protestors who formed a human shield around a Louisville officer who was separated from his squad, protecting him from harm.

6. Peaceful protestors in Newark, New Jersey who chose to dance to the Cupid Shuffle rather than riot.

7. The volunteers who cleaned up Minneapolis after the first nights of protests.

8. The two women who stopped a crowd from looting a store in North Carolina because “people work too hard” to have their property destroyed.

9. All of the public figures who are quieting their own social media platforms to make room for diverse voices: “No posts for the time being. Amplify voices that should be heard during this critical time,” one wrote. The general sentiment: I know I don’t understand your experience. But I am here to listen.

There are people who want to hear, understand, help, and heal. These stories aren’t making the news as often as they should, but they are happening all the time. Let’s celebrate their heroism instead of amplifying our differences.

Give Me Your Kvetch

How externalization techniques help me be a better parent. (By Jessica Brenner)

My four-year-old daughter is on the verge of a meltdown, kicking her feet, pouting, and half-whining, half-yelling. At first, it’s all I can do to keep from rolling my eyes. Enough with the theatrics. I could wait for her inevitable next poor decision or for her to fully erupt. Action, then consequence. Thankfully, I notice that she looks uncomfortable, almost pleading for me to help her avoid escalation.

“Give me your kvetch,” I say, holding out cupped hands, like I am about to accept a toy or unwanted snack.

Mimi hesitates for only a moment before deciding she’s in on the game. She takes both hands and tugs intentionally at something invisible on either side of her face, where tears of frustration had fallen just seconds before. She does a final swipe at her mouth, then carefully deposits her findings into my open palms.

“Whoa,” I say. “That’s a lot. Should we flush it down the toilet, or dump it outside?”

“Flush it down the toilet!” my daughter says, now half-smiling. (I should have known this would be the more exciting option.) I carry the heavy load over to the bathroom and she does the honors of the final flush.

“It’s gone now!” I pronounce. “Do you feel a bit better?”

She nods, her gaze still drifting off towards the bathroom, no doubt wondering where exactly we have just sent her “kvetch.” Whether it’s because of the game or the feeling that she’s just emptied herself of irritable energy, she does look more or less herself again.

When I attended graduate school, I had the opportunity to dig into externalization techniques such as these and how they can be applied to play therapy with young children. Ask a child to tell you about his troubles and he will give you a blank stare, but with a pad of paper, a couple of dolls or a board game, you can learn just about everything on his mind. Storytelling and imagination are their healthiest vehicles for processing emotions – and these are the parenting strategies that redeem me again and again in difficult moments.

That’s how I also came up with the aptly named Mr. Hand, which is what my toddlers dubbed my own hand when it was perched on the back of my driver’s seat, like a strange bird. Mr. Hand was the product of a desperate afternoon when I forgot the car snacks I'd promised to deliver upon pick-up; yet my children have asked for return visits and told "him" all kinds of interesting things that I was never privy to hear. Children crave these outlets to creatively communicate their feelings, without the pressure of direct confrontation.

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Externalization is helpful for adults, too. It may come as no surprise that my daughter immediately understood tashlich, nodding perceptively as I explained the symbolic casting off of sins into water on the first day of Rosh Hashanah. Similarly, the concept of the yetzer harah, or evil impulse, carries both the ability to relieve us of shame and empower us with a heightened sense of control. If we understand that our negative impulses are not ourselves, we become differentiated from our negative actions – ones for which we feel remorse. My yetzer harah got the better of me, I tell myself after engaging in a conversation tinged with gossip. I can do better than that. My children also do battle with their yetzer harah.

As a child, writing was my gateway through difficult emotions. Before I journaled in the first person, I wrote stories, and every monster or villain was, no doubt, a creative cape thrown over my own inner struggles. One of my favorite writers, Elizabeth Gilbert, encourages aspiring creatives to externalize this way: "Write a letter to Fear," she instructs, explaining that we are merely the observer of our own emotional barriers. "Thank it for its thoughts, and respectfully explain your new plan." The exercise might be compared to a conversation with our yetzer harah: instead of getting frustrated with ourselves for an unwanted thought or impulse, we could simply respond with, "No, thanks." Every time, it's a victory.

We know now that if we don’t seek healthy outlets for negative emotions, in more severe circumstances, our body carries them for us, which can exacerbate or even create physical symptoms. But what if more of us took the time to ensure that our children had positive methods of coping and communicating their experiences – not just to avoid meltdowns as toddlers, but for whatever life might throw into their path?

Separating and externalizing negative forces is constructive, whether we are four and on the verge of a tantrum, or eighty-four coming to grips with an aging body: I am more than this, we might remember. And by remembering that we are more, we can put

ourselves back in the driver’s seat and take control.

Unemployment and Your Marriage

Practical tips on keeping your marriage stable during this tumultuous (and temporary!) period. (By Rochel Stoklasa)

Along with the many casualties of coronavirus is the amount of people who have been laid off from work due to the economic catastrophe. You don’t need me to tell you how awful unemployment is for everyone affected by it. Aside from the financial stress it creates, it hurts both spouses psychologically and emotionally.

This applies to men and women, but I’ll address it from my perspective as a wife whose

husband has spent time unemployed through no fault of his own. Without work, men across all societies feel vulnerable and like failures. Unemployment takes away an essential part of their identity and leaves a void in its place. They may also fear letting down their family if they’re not actively earning money. This can create an atmosphere of strife, defensiveness, and overall unpleasantness at home.

It doesn’t have to be that way, though. Here are some tips I’ve personally used on keeping your marriage stable during this tumultuous (and temporary!) period.

1. I’ll start with a cliché: focus on the positive in your spouse. He may be out of work, but unless you married him for his job/career, his core characteristics are still there. Remind yourself of why you married him, and seek out those admirable things in him. Tell him what you appreciate about him. He needs you to remind him of these things when he can’t see them himself, and you need to remind yourself that he is the same person you married.

2. Network for him, but within reason. Don’t obsess over finding him a job (looking for a job is a job in itself. I spent so many hours scrolling through job sites that led to nothing; time that

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in retrospect could have been much better spent doing other things). He’s an adult and can and should look for a job himself, with reasonable help from you. Ask if he wants help, and if he says no – leave him be.

3. Have him do things around the house that he might not have time for normally, but don’t expect him to suddenly triple his share of cleaning/cooking/organizing. Number one, it’ll take him away from his job search, and number two, it will inevitably lead to him feeling resentful and you feeling annoyed that he he’s not ‘using his time well’.

4. Being unemployed can be embarrassing, and sometimes people want to self-isolate when they’re out of work. They don’t want to answer suddenly invasive questions like “how’s work?” or “how’s the job search?” Encourage socialization (attending shul is wonderful for this) but, as always, don’t micromanage. Everyone deals with setbacks differently. You may have to initiate: invite guests or invite yourselves out if you can. Otherwise, encourage getting outside and going for a hike or to the beach. Even simple things like that can really help boost morale and hope.

5. Reach out to friends or whoever you feel comfortable with. Having an unemployed spouse is an emotional burden, and talking it out or having people who can empathize with you can make all the difference for how you, in turn, affect the atmosphere in your own home. Being angry or annoyed with your spouse for being home when he is doing what is in his power to find employment will backfire bigtime. Do what you can to nurture yourself. Your sense of serenity will create a ripple effect for your family. Your spouse will appreciate not feeling that he is responsible for your happiness, and you’ll both be able to approach this very real issue with a calm focus.

6. One line that I always find comfort in is “God’s salvation arrives in the blink of an eye”. It is astounding how much one’s life can change in a minute. Remind yourself that everything happens for a divine reason, and that things can change for the better in the blink of an eye. Every day is a new opportunity

for hope. Combining realistic human efforts with faith that everything will turn out for the best is a recipe for success. You never know which day or which lead will result in a positive life change.

7. Do things together that aren’t related to job searching. Go for walks, garden, play games. Read articles on things that interest you that are not work-related and discuss them with your husband. It can be really hard not to focus on job searching constantly. You may feel that every minute spent not looking for a job can be a lost opportunity. But getting away from the job search means your spouse can get back into it with renewed energy and optimism. Job hunting can be depressing. Missing two hours of sending out one’s resume will not impact his long-term future. A more relaxed spouse makes for a more relaxed marriage. Get a break for your marriage’s sake.

8. You might need to use this time to create changes in your lifestyle. Getting rid of cleaning help is a big one. See if it’s feasible for you. Reading up on how to cut costs at the grocery store can help. One of my kids sometimes complains, “you don’t buy food! You only buy ingredients!” Buy real ingredients to create simple, cheap meals from scratch. While this may sound ridiculous in light of the increased stress and the possibility that you may have to take on more work to cover the shortfall in income, homemade pizza is amazing. Lowering your expectations and adapting to a lower budget lifestyle will serve you well long after your income returns to normal.

9. Don’t blame. Unless there is something like a behavioral or executive functioning issue that can be concretely changed to ensure that the next job will be permanent, blaming will only destroy the goodwill and respect between the two of you. Trying to remain positive is one of the hardest things to do, but it’s the only thing that will allow you to emerge from this tumultuous period in one piece, hopefully even better than before. Challenges present opportunities for growth when you’ve done what you can to change the situation.

10. There are organizations that are there to help. Everybody needs help at one point or

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another, and there is no shame in it. Getting help with food to get you through this period might be imperative. Rather than feeling ashamed, try feeling grateful that such an organization exists (and commit to giving them a donation once you’re back on your feet). Taking a low-interest loan to cover bills might be necessary. Accepting help that’s available rather than suffering more than you need to will result in a more peaceful you, and a healthier long-term marriage.

Being out of work is undoubtedly unpleasant for someone who takes pride in providing for himself and his family. It can be a scary, nerve-wracking time. It is also the perfect time to work on your faith and trust in God, and faith that you will get a job the minute you’re supposed to. When you focus on the blessing that is a good marriage and all the other blessings in the average person’s life, getting a job will only increase your happiness, not create it. Putting in the necessary work and having faith in God and yourself will get your there. May the Almighty provide ample livelihood for all who need it, and may all who are searching find jobs that give them a sense of pride and gratitude.

Summer Vacation

(Rabbi Eli Mansour) The Torah in Parashat Behaalotecha tells of Beneh Yisrael’s departure from Mount Sinai, where they had been stationed for nearly a year: “Va’yis’u Me’har Hashem” (“They journeyed from the Mountain of G-d”). The Gemara comments that this departure from Sinai was a calamity. It was such a grave calamity, in fact, that the Torah had to insert two Pesukim after this verse to serve as a “buffer” between it and the next story, which tells of the tragedy of Kibrot Ha’ta’ava. Reporting two tragedies one after the other would be a source of great shame to Beneh Yisrael, and therefore the Torah made an interruption between these two terrible misfortunes – the nation’s journey from Sinai, and Kibrot Ha’ta’ava.

The obvious question arises, why is this calamity? Were Beneh Yisrael meant to remain at Sinai forever? Didn’t G-d want them to leave Mount Sinai and proceed to the Land of Israel?

Tosafot answer that the calamity lay not in the departure itself, but rather in the mindset with which Beneh Yisrael left. In Tosafot’s words, Beneh Yisrael left “as a child flees from school.” They left Sinai joyfully, as though “escaping” school.

Rav Mordechai Gifter (1915-2001) explained Tosafot’s comments by noting that when the school bell rings at the end of the day, the children “escape” in the sense of feeling free from school until the next morning. Throughout the day, they are bound by a schedule and set of expectations and responsibilities. The moment the bell rings, they are free from the school’s demands until the next day. And this was the tragedy of Beneh Yisrael’s departure from Sinai. They relished their perceived newfound “freedom.” They felt that their journey from “the Mountain of G-d” meant their “release” from the constraints and obligations which the Torah demands. They felt “free” like a child who hears the bell at the end of the last class.

This is indeed a tragedy, because a Jew must never feel “free” from the Torah’s obligations. We are bound by G-d’s laws when we are in yeshivah, at home, in the synagogue, in the office, at a social event, or on vacation. Even when we “journey from the Mountain of G-d,” when we – for entirely legitimate reasons – leave our familiar religious surroundings, the obligations and values which were taught at Mount Sinai must accompany us in our travels.

Unfortunately, many people – children and adults alike – approach summer vacation as “a child fleeing from school.” They see it as a time to relax their religious standards, to take a break from the regular schedule of prayer and study, and to enjoy a period of “freedom.” As Gemara teaches us, this is tragic.

There is never a break or vacation from religious commitment. When it comes to spiritual growth, momentum is critical. Once the momentum is broken, we can fall

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back to where we were at the outset. We all know that it is far easier to break than to build. An exquisite crystal vase can take days or weeks to make, but can be smashed in a split second. And this is true of spirituality, as well. We can all attest to the fact that it takes time and hard work to grow in Torah and in our connection to Hashem. But losing our achievements is very easy. It takes a lot less time than the 75 days of summer vacation.

As the summer unfolds, many of us will “journey from the Mountain of G-d,” and spend some time outside our ordinary framework of Torah and Misvot. We must ensure that even during this period of departure, we maintain our momentum of religious commitment. There is a beautiful initiative undertaken by a group of men in our community called the “Torahbus,” a special bus into the city every morning where Torah classes are given. This is just one example of how growth in Torah can continue even during the summer months. Each and every one of us must find his or her own way to keep up the momentum and ensure even as we “journey from the Mountain of G-d,” we will not, Heaven forbid, journey from G-d Himself.

People Always Complain

About Their Leaders (Rabbi Frand from Torah.org)

Parshat Be'Halotcha and the story of the "complainers" begins a long series of episodes that stretch all the way through the end of the book of Bamidbar with tale after tale of complaints against Moshe Rabbenu and challenges to his leadership. We read of crises after crises. Moshe Rabbenu goes around putting out fires and he always seems to be at the center of it.

Rav Chaim Kanievsky writes a very interesting homiletic thought in the name of his father, the Kehillat Yaakov or Steipler Gaon. The Steipler Gaon once gave an insight on the pasuk in Tehillim [106:16] "They were jealous of Moshe in the camp; of Aaron, Hashem's holy one."

The Steipler points out that the people's primary complaint against Moshe was "in the camp". They complained that he was not a man of the people but he rather sequestered himself in an ivory tower. Their problem with him was that he was "too holy". He talked to G-d the whole day and was not involved with the people. Their complaint about Aaron (who was the consummate man of the people – loving peace and running after the ability to make peace between husband and wife and warring factions) was just the opposite – he is not holy enough!

What is the problem with your leaders? Are they too holy or are they not holy enough? The Steipler says we see from here that when one is in a position of authority in the community (or even if one does not have such authority) whatever one does, people will have complaints. You are holy? Then they will complain that you are not personable enough? You are personable? Then they will complain you are not holy enough.

The Steipler writes a very interesting parable: A man and his father were travelling on the road. The father was riding a donkey and the son was walking besides him. They came upon a person who saw them and told the father: "You are cruel. You ride on the donkey and you make your son walk! What kind of father are you?" The father then got off the donkey and put his son on the donkey in his place. They walk a little further and came across someone else who attacked them: "What kind of son are you raising? How can you let your child ride there like he is a prince while he makes you walk along on such a hot day? What kind of education are you giving him to allow him to do that?"

He then took his son off the donkey and they both walked alongside the donkey. They met a third person who attacked them: "What a bunch of fools you are! Why doesn't someone ride the donkey?" They both got on the donkey and went a little further until a fourth man saw them and said "How cruel you are, both of you riding this little donkey! Don't you have any concern for the welfare of animals?" They both got off the donkey and they both carried the

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donkey. They meet another person who shouted: "You fools!"

What is the point of the story? Whatever you do, people are not going to be happy. And if you try to react to what everybody says and make everybody happy then you will wind up as two people carrying a donkey!

I believe it was Abraham Lincoln who said "You can fool all of the people some of the time and you can fool some of the people all of the time, but you can't fool all the people all the time." An extention of that is "You can never please all of the people EVER." Any person who has been a Rav, who has been a principal, who has been president, who has been a Gabbai, no matter what -- People have complaints. A person must take counsel from a respected confidant that what he is doing is right and keep on doing what he knows and what others have told him to be right. If anybody is not happy that is just too bad!

Teaching Boys and Girls Separately

Separate education plays to each gender's strength. (By Emuna Braverman)

Poor Larry Summers. He just spoke too soon. If only he'd waited for the recent article in the New York Times (03/02/2008), "Teaching Boys and Girls Separately" by Elizabeth Weil. Then his claim that there are learning differences between boys and girls wouldn't have seemed so outlandish. It would have seemed…dare I say it…not only true but helpful in determining the most effective educational strategies for each gender. And who doesn't want that?

The article makes no moral arguments for single-sex education, just a practical one -- that boys and girls each thrive in a separate sex educational environment that plays to their unique (yes gender-based) strengths and weaknesses.

Although the author cites some criticism of the theory and its benefits, the fundamental

assertion and the derivative ideas seem intuitively obvious -- to anyone who has ever been a parent.

Many of the suggestions are based on the thoughts of Leonard Sax, a former family physician. But that's only because no one asked me.

I also could have told them that boys need to be up and moving, that they have excess energy and need a healthy physical outlet. Anyone who has ever had a teenage son can certainly testify to their obsessive need to turn each and any object into drumsticks, with every surface a drum. A classroom that responds to this instead of labeling it a disorder? It's amazing it's taken us this long.

If they had consulted me I would have confirmed the assertion in the article that "If you try to stop girls from talking to one another, that's not successful." I have the report cards and eye witness testimony to prove it.

What's really shocking is that this is an innovation, that the notion of separating boys and girls and teaching to their strengths should be revolutionary.

We have been doing our children a terrible disservice, especially our sons, who are the victims not only of their impatient teachers' desire for order but also of their female classmates who "don't appreciate their jokes and think boys are too messy." I also know this to be true since it exactly mirrors our daily dinner table conversations. (making my youngest son wish for single-gender meal times!)

I would like to give all children the chance to put their best feet forward and not have their growth and education hampered by false notions of sameness, ideas that hamper their progress -- and not only with no discernible benefit, but with possible harm.

I would think that "self-esteem" advocates would also recognize that boys and girls will feel better about themselves in an atmosphere where their masculine or feminine uniqueness is applauded instead of criticized.

I said I wasn't making a moral argument. I won't even mention the other benefits of

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keeping boys and girls apart. You know what they are.

I'm glad to see that we are no longer closing our eyes with respect to gender differences. I'm glad because all of our sons and daughters will benefit. I'm glad because, ironically, it is in this separated environment that they will learn and flourish. I'm glad, because without the distraction of members of the opposite sex, they will be able to be themselves and more easily realize their potential. And finally, I'm glad because even though I long suspected it to be true, it helps to discover that it's all girls who talk during class and not just the ones who live in my home.

Halachot of Shabbat

(Daily Halacha) Opening Vessels on Shabbat: Soda Cans, Yogurt Cups and Bottles

The Poskim discuss whether one may open a soda can on Shabbat. This Halacha is contingent on Maran ruling (314:1) that it is prohibited to make a "nice opening" in a vessel. Doing so is considered "Metaken Manah"-fixing a vessel. One may might assume that puncturing the opening of the can also forms a nice, smooth opening, and should therefore be prohibited. Nevertheless, the Poskim, including Hacham Ovadia and Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), say that Maran was only referring to vessels which will be used repeatedly in the future. When opening a soda can, one merely wants to remove the liquid, and has no intention of fixing the vessel for further use. Therefore, it is permitted to open a soda can, and there is no problem of "Metaken Manah."

The Menuhat Ahaba (Rabbi Moshe Halevy, Israel, 1961-2001) writes a Chidush that it is problematic to drink directly from the can, because it is considered that the vessel itself was fixed and rendered a temporary cup. Hacham Ovadia (Hazon Ovadia, Vol. 5, p.

384) rejects this approach and permits drinking directly. Rav Shlomo Zalman was also lenient on this issue.

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The Poskim also discuss whether it is permitted to separate yogurt cups that are attached together. The Menuhat Ahaba, is strict, basing himself on Rambam, whereas Hacham Ovadia and Rav Shlomo Zalman are lenient. Hacham Ovadia (Halichot Olam 4:254) argues that each cup is distinct and is designed to be separated; thus, there is no similarity to the case of Rambam. Hacham Bension is also lenient (Or Lesion 27:7) comparing this case to the Gemara's case of "Hotlot Shel Temarim"- a reed basket, which may be ripped open. This flimsy type of packaging is considered nothing more than a shell which wraps the nut.

Similarly, it is permitted to rip open a potato chip bag and the like. It would also be permitted to separate tea bags which are attached to each other. There is no violation of "Mehatech" (ripping) because there is no intent to rip according to a specific measure, and therefore that prohibition does not apply. However, there may be an issue of the Melacha of Koreah, and therefore, some Poskim say that it should be ripped with a Shinui (unusual method).

There is an issue of opening a bottle which has a cap attached by a ring. When the cap is twisted, the ring separates and falls to the neck of the bottle. This may constitute a violation of Shabbat, since the act of twisting the cap now enables the cap to function as such. Before, it was a seal of the bottle, and now it is a separate vessel. Rav Shlomo Zalman distinguishes between metal and plastic bottle tops. The metal caps have a ring which is an integral part of it, attached by perforation. Twisting it open creates a new entity. The plastic ones are not a part of the cap itself, and do not constitute a problem. Some Poskim, such as the Menuhat Ahaba, say that neither variety is problematic, since it was always considered a cap. However, he rules that it should not be used to cover a different bottle, since that is already a new function.

Daily halacha

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SUMMARY: It is permissible to open a soda can on Shabbat and drink from it.

It is permissible to separate attached yogurt cups and freeze pops.

It is permissible to open bottle tops attached with a ring, although it is recommended to open them before Shabbat, especially the metal type.

Daf Yomi Masechet Shabbat (Daf Notes)

Disgraced but did not Respond

The Gemora cites a braisa: Those who are insulted, but do not insult back, and those who hear their shame, but do not respond, and those who do God’s will out of love and are happy even while they suffer, concerning them it is written: But they who love Him shall be as the sun going forth in its might.

The Chidah in his seforim relates the following incident several times: There was once a very wealthy and powerful man who humiliated a torah scholar. The Rav of the city told the Torah scholar that he should forgive the man. The scholar told him that he immediately forgave him, for it is written in the Zohar HaKadosh that the sins of the Jewish people cause the Shechinah much pain, Heaven forbid, and if he would not forgive him, it would be regarded as a grave sin for the wealthy person. He, therefore, immediately forgave him, for this way, the Shechinah will not be pained.

The Chidah concludes that he wrote this over numerous times, for it is of tremendously important and extremely precious and words of mussar, such as these, must be constantly reiterated in order to inspire people to fear Hashem properly!

Doing the Mizvot with Joy!

Hashem spoke to Moshe, saying: ‘Lift up the heads (count) the sons of Gershon… from ages thirty to fifty, to include all that join the legion to work in the tent of meeting… This is the service of the family of Gershon; to work and to carry… the curtains of the Tabernacle and the Tent of Meeting… their utensils…’

(On the day the Tabernacle was fully consecrated) the Israelite princes (one from each tribe) brought their offerings to Hashem; six covered wagons and twelve oxen – a wagon from each of two princes and an ox from each – and they brought them before the Tabernacle. Hashem said to Moshe: ‘You may take them… they shall be for the service of the Tent of Meeting. You shall give them to the Levites, each according to the needs of his work’. Moshe took the wagons… he presented two of them together with four oxen to the sons of Gershon… and four wagons and eight of the oxen he gave to the sons of Merari, in accordance with their work… (7:3-8)

The name of the parasha – naso – is translated as ‘count’ or ‘take a census’. Naso es rosh may also be translated as ‘lift up the head’ – which is its literal translation. Indeed, the Ramban (to 1:2) writes that ‘lift up the head’ has two implications; one positive and the other negative. It could mean that the people would spiritually be lifted up to an exalted level, or that literally, their heads would be removed. – as Yosef used the term to mean both, when he predicted that the chief butler would be restored to his former glory and that the chief baker would be executed (Gen. 40:13,19). Likewise, explains the Ramban, this term communicated to the people that would be spiritually uplifted if they were worthy; but they would suffer greatly if they would not.

The task allocated to the Gershon (and Merari) sub-tribes of Levi were both heavy and less prestigious compared to the middle sub-tribe Kehat – whose house include Moshe and Aaron. The sub-tribe of Kehat were given sole responsibility for the holiest of Tabernacle artefacts – the Holy Ark containing the Tablets of Stone, the menora, the golden table, the two altars (4:1-20). In contrast, the Gershon and Kehat only got the heavier, and

Daf yomi

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socioreligiously less-prestigious external structures: the boards, the curtains, the courtyard fittings.

Which they accepted without murmur of complaint. Even though Gershon – not Kehat – was the firstborn of Levi. Unlike Korach, who in similar position complained about the precedence of Eltzafan ben Uziel (3:30, see also Rashi to 16:1), Gershon accepted his portion willingly.

In doing so, Hashem made it easier. A rich donation of wheeled transport came unexpectedly from the princes of the other tribes. That would save Gershon (and Merari) nearly all the hard work. Instead of having to schlep the heavy boards and posts over expanses of hot, desert territory, the ox-powered wagons would do the whole job for them.

That would deprive Gershon and Merari of the mitzvah of transporting their part of the Tabernacle. Surely that would deprive them of their spiritual portion? Hashem effectively said ‘No!’ For the subtribes of Gershon and Merari accepted the less glamorous roles – Gershon even though his branch was the firstborn of Levi. Their very commitment was enough. That was expressed by their taking those lesser positions willingly and without protest.

Having fully accepted, their fulfillment was not being reduced by having the oxen and wagons doing nearly all the work for them. For – as the Rabbis put it – when a person intends to carry out a good deed, but cannot do so for circumstances beyond their control, Hashem treats the good intention as though he actually did the deed. Machashava Ke-Ma-aseh – the thought is worthy as the deed.

That may well be what Hashem was teaching Moshe. He told Moshe to accept the gift and assign it to the Levite sub-tribes. Yes – that prince-donated consignment of transport would ease the burdens on Gershon and Kehat. But it would not detract for the good deed of willingly accepting the less-prestigious tasks without protest. For Machashava Ke-Ma-aseh – the thought is worthy as the deed.

Dancing Before the Chassan and Kallah

The Gemara tells us that before Hashem introduced Chava to Adam HaRishon, He braided her hair, in order to make her beautiful and endearing to her husband. From here we learn the great importance of helping a new couple rejoice on their wedding day.

Once, R’ Yehuda bar Ilai was in the middle of teaching Torah to his students, when a wedding procession passed by. R’ Yehuda then invited his students to pause from their studies to dance before the chassan and kallah. “If Hashem Himself tends to the needs of a kallah, how much more so should we,” he said (Avos D’Rebbe Nosson, ch. 4). Elsewhere, the Gemara tells us that R’ Yehuda bar Ilai would juggle hadassim before the chassan and kallah. His colleagues, the other Tannaim, complained that his “silly” antics were an embarrassment to them. After he died, a pillar of fire stood before his body, preventing anyone from drawing near. This was a clear sign of his tremendous holiness, which elevated him far above his peers. “The master’s ‘silliness’ has been to his benefit,” they said (Kesuvos 17a).

Interesting Midrash (from Torah Tots)

To The Letter of The Law

The Torah tells us, "And Aharon did so... facing the Menorah he kindled its lights, just as Hashem had commanded Moshe." (8:3)

Why would the Torah praise Aharon for doing what he is supposed to? And, if it is a point of praise, is that all the Torah can say in praise of Aharon? After all, it doesn't take much to do what you're told… or does it?

The Sfat Emet explains that the first time a person performs a Mitzvah, he has a natural tendency to do it with excitement. But as he repeats the Mitzvah again and again, the excitement begins to fade. The repetition can lead to boredom. Yet at the end of his life,

Kidz Corner

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Aharon, who lit the Menorah every single evening for 39 years, was as enthusiastic with lighting the Menorah on his last day as he was on the first. He never changed his attitude. The holy Avodah of Aharon Hakohen was never done out of routine or habit but with a new, fresh excitement every single day.

Rabbi Meir of Premishlan teaches us another great thing about Aharon. Although Aharon was given the lofty position of Kohen Gadol, which brought him very close to the Shechina, his personality did not change. He didn't become arrogant, but remained with the same level of humility. He "loved peace and ran after peace, he loved all people and brought them close to Torah." Aharon never changed his special way of dealing with all people - he remained humble and modest and the lofty crown of Kehunah Gedola that was placed upon his head never changed him even one bit.

There is another lesson in telling us that Aharon did exactly as he was told.

A king once sent his minister to a banquet given by the neighboring king. He ordered the minister not make any bets.

At the banquet, one of the guests introduced himself and in the course of the conversation said, "I know that you have a birthmark on your back."

"That is not true," retorted the minister. "I don't have any birthmarks on my back!"

"How can you deny something which everyone knows about."

"But that is simply not true," the minister answered angrily.

"How about if we made a bet. I will give you 10,000 silver coins if I am wrong!"

Although he was told not to make any bets, the 10,000 coins were very appealing. He thought to himself, "After all, it is a sure bet, for I know that I don't have any birthmarks. I will give the 10,000 silver coins to the king, then for sure he will be happy I didn't listen to him and made the bet."

He removed his shirt showing that he had no birthmarks! The other guest apologized and gave him the 10,000 coins.

Upon returning to his country, he couldn't wait to tell the king of his experience. He gave the king a report of his mission and handed him a bag full of silver coins.

"What is this?" the king wondered. He told him about the bet he made.

"But I told you not to make any bets!" The king retorted angrily.

"Your majesty," replied the minister, "I didn't think you would mind as I knew for sure that I would win the bet and bring you 10,000 silver coins!"

"You fool!" said the king in dismay. "Before I sent you I bet 50,000 silver coins with the king of that country that they would not be able to get you to make a bet. This is why I warned you not to make any bets. What value is your 10,000 coins when I have just lost 50,000 silver coins because of your bet!"

The moral and lesson of the story is that a person must not change any of the commandments of the Torah. Even if it may seem that the changes are for the better. For only Hashem knows the true reasons and effect of the Mitzvot.

Thus, while it may seem that the change is for the better, we may in fact be doing the opposite. Aharon's steady enthusiasm is highlighted by the fact that he never tried to second-guess Hashem's commandment and improve upon it. Instead, he fulfilled this great Mitzvah to the letter of the law.

Kid’z Korner (Revach)

“Graves of Craving”

(Adapted from Mishlei Yaakov, pp. 334-335.)

"[Moshe] called the place "Kivrot HaTa'avah" ["the Graves of the Craving"], since it was in that place that they buried the people who had these cravings" (Num. 11:34).

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This name, "Graves of the Craving," seems a bit strange. Should it not be called Kivrot Ha-Mitavim, "Graves of those who craved"?

The Swindler's Downfall

There was once a con-artist who took great pleasure in cheating others and swindling them out of their savings. For many years, he was extraordinarily successful. People were unaware of his true nature and got caught in his scams.

All this changed, however, one day when the swindler got in a fight with his neighbor. Furious, the swindler threatened to ruin the innocent man. In fact, he carried out his threat and caused him significant financial loss.

But the neighbor publicized details of the entire incident, thus revealing the con-man's true nature to all.

The swindler boasted that he had succeeded in carrying out his threat. But his neighbor was not moved. "On the contrary," he responded, "I am satisfied that I succeeded in bringing about your downfall. Now everyone recognizes you for the dangerous shark that you are, and will be much more careful when dealing with you!"

Dangerous Desires

This is why the location was called "Kivrot HaTa'avah," the "Graves of Craving." The harmful influence of Ta'avah, of unbridled desires and wild cravings, was revealed to all. In a sense, Ta'avah was buried there.

When "They buried the people who had cravings," everyone witnessed the dangerous consequences of such unbridled desires. Now all are aware that one must show great caution when dealing with Ta'avah.

The Kaddish of His Life

The children were the first to notice his absence. Perhaps it was the lack of candies that he customarily gave out to the children, which caused them to worry about him and to inquire about his absence. The elderly candy man had been a fixture at the shul in Manhattan for years, but no one knew much about him. He used to come daily to the shul,

and would sit in his place and daven or learn. He preferred to remain alone for Shabbat, and never engaged in small talk. No one knew whether he had a family or had always been alone.

The children continued to worry about his absence, and the neighbors and shul members soon became concerned as well. The Rav of the neighborhood decided to visit the elderly man and inquire about his welfare. The Rav, accompanied by several shul members, knocked on the door but no response was heard. They knocked again, but there was no sign of life from within. They decided to summon the police, who knocked down the door. They found him lying lifeless on his bed.

The Rav and others began searching the apartment for papers, hoping they would find the number of relatives who could come to the levaya. Eventually, they found some personal papers, and the telephone number of the man’s son. The Rav immediately called the number to inform him of his father’s death, and to confer with him about the time of the levaya.

The Rav successfully contacted the son, but it quickly became apparent that the son had long abandoned his heritage and his past. He shouted in the phone, “I haven’t seen or spoken with my father for twenty years, and there is no reason I should come to his levaya!”

The Rav was shocked but he didn’t relent. “What about Kaddish for your father?” That alone is sufficient reason to come to the levaya.”

The son replied, “I don’t keep Torah and Mitzvot, and I don’t believe in Kaddish, and therefore I’m not saying Kaddish, and I’m not coming to the levaya.”

The Rav, however, was not going to be put off so easily. He explained, “Do you know what Kaddish is? Kaddish is not a tefillah on the niftar, Kaddish is a tefillah which exalts the name of Hashem Yisbarach, a tefillah which saves from punishments and harsh decrees, a tefillah which lengthens the life and years of the one who says it. Through saying Kaddish, one merits to glorify the name of Shamayim by

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causing others to answer, Amen Yehay Shemmah Rabbah, which is the essence of Kaddish. Come and daven for yourself. You’ve hurt your father your whole life; at least give him the final honor and the wealth of Olam Haba.” After a long conversation and much convincing, the son finally agreed to come to the levaya and say Kaddish.

Setting a time for the funeral wasn’t simple either. The son was a successful businessman who had a large office in the Twin Towers. He finally agreed that the funeral would be held before his office opened so he wouldn’t miss any work that day.

The funeral was set for September 11, 8:00 A.M. The son appeared and requested that the funeral begin immediately. The funeral began, and the son said Kaddish, repeating the words after the Rav without emotion or concentration. The Rav began saying a hesped, and then one of the neighbors began a hesped, but was not successful in finishing it. Word about the tragedies at the Twin Towers had begun filtering in and people began leaving the funeral to inquire about the welfare of their loved ones.

The son remained behind standing next to the kever, completely stunned. For the first time in many years, he felt a closeness to his father. He looked at the kever and said, “Abba, I received my life as a gift in your merit.” (Shiru Lamelech)

On The Paper Trail to South America

The house of Rav Rosentech, a Rosh Yeshivah in Eretz Yisrael, was bustling as usual, despite his imminent departure early the next morning to Chutz Laeretz. Rav Rosentech’s talmidim, past and present, were constantly in and out of his house, as well as members of the community who came to seek his guidance. Rav Rosentech always welcomed everybody happily and with great patience, so it wasn’t surprising that the house was still astir the night before his long trip. No one, but his close relatives knew the real purpose of his trip; he had been diagnosed with a malignant growth and was flying to South America for a complicated operation.

The hour was getting late, and the members of the household wanted to stem the flow of visitors; only a few short hours remained for Rav Rosentech to rest before he woke up early the next morning. However, the house was still full of people, and the Rav patiently helped each one. Finally, after midnight, the house finally emptied, but just then the telephone began to ring. One of the members of the household answered it, irritated that someone was calling at such a late hour, but fearing that it concerned the trip the next day. Instead, it was another person hoping to speak with Rav Rosentech, claiming that it was urgent, and that he had been unable to get through the whole night. Over his family’s protests, Rav Rosentech, who was already in bed, took the call in his room. The man on the line explained that he was the father of a developmentally disabled four year old boy who required a placement in a special education setting, and the most appropriate institution was a place called Shorshim. However, since the parents didn’t have citizenship, the institution refused to accept their son, and meanwhile his family was suffering tremendously from the difficult situation in the household. A friend who worked in the institution told him that if a certain member of Knesset would pressure the school –it may produce results. He was also told that Rav Rosentech had great influence with this Knesset member.

Rav Rosentech instructed the man to come over immediately. The members of the household were upset, but Rav Rosentech was determined to help the man with his difficult situation. He went to the living room, and began writing a letter to the Knesset member. Fifteen minutes later, the man knocked on the door and accepted the letter which was already waiting for him, with heartfelt thanks.

The next morning, Rav Rosentech left to the hospital in South America. Many tests were performed, and it was confirmed that the complicated operation was the only option for saving his life. One morning, the head of the department approached Rav Rosentech to discuss payment. The operation, including the aftercare, would cost tens of thousands of

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dollars. Rav Rosentech was not a man of material wealth, and did not have any means to attain such a large sum of money.

The department head suddenly had an idea. “Rav Rosentech, we heard that you are a respected man in your community. It is possible that you can receive a significant reduction in the cost, since it an honor for the hospital when respected patients are treated here. But in order to convince the director of the hospital, you really must truly be a respected person.”

Rav Rosentech was extremely skeptical of this suggestion. The head of the hospital had no idea who Rav Rosentech was, and had no familiarity with the Torah world or Eretz Yisrael. And of course, Rav Rosentech was not familiar with the hospital director, and didn’t know anyone who could influence him. However, Rav Rosentech’s son convinced him to set up a meeting with him anyway, commenting that the hearts of South American hospital directors are also in the hands of Shamayim.

The next day, Rav Rosentech met with the head of the hospital. “Harav Rosentech? Harav Rosentech? I recognize that name from somewhere; I’ve heard it recently. Where did I hear the name Harav Rosentech?” said the director. Rav Rosentech was astounded. The words of his son went through his mind, as he pondered how the director of an important hospital in South America could have heard of “Rav Rosentech” from Yerushalayim.

“Maybe you have a connection to the institution “Shorshim”, said the director after a minute. “I know I read the name Rosentech a few days ago.” The name “Shorshim” sounded familiar to Rav Rosentech, but he also couldn’t identify where he had heard it.

The director took out a folder with Shorshim written on it. “I serve as the honorary president of the organization “Shorshim”. I’m a member of the head management of special education institutions which are part of the organization. The director began leafing through the letters and certificates in the folder, and started perusing one letter. “Here, Harav Yitzchak Rosentech from Yerushalayim.” He removed the letter and placed it in front of the shocked eyes of Rav Rosentech.

It was the letter of recommendation in Rav Rosentech’s handwriting, which had been given to his friend, the Knesset member in Yerushalayim. It was the letter that he had written for the man with the disabled son a few short hours before he left Eretz Yisrael.

The director said, “I was requested by this Knesset member to instruct the Shorshim institution to accept the child, despite the fact that his father is lacking citizenship. The Knesset member sent me the letter of recommendation which he received from Rav Rosentech. In his letter, he wrote that Rav Rosentech is a respected personality of the Chareidi community in Yerushalayim.”

The director himself was astounded by the strange coincidence of Rav Rosentech seeing his own handwriting in the far corner of the world a few days after he wrote the letter. On the spot, Rav Rosentech tried to convince the director to agree to the request of the Knesset member, as if that was the reason he was meeting with him. The director answered, “Consider it as if it’s already done, and not only that request,” and he signed the paper for the reduction in price and handed it to Rav Rosentech. (Niflaotav Linve Adam)

(Rav Itzhak Nabet)

Donner Pour Aimer

La paracha de la semaine, Béalotékha, s'ouvre sur l'ordre donné à Aaron d'allumer la Ménora, le chandelier en or qui se trouvait dans le Beth Amikdach. Le Midrach, selon Rachi zal, explique que lorsqu'Aaron vit chaque chef de famille apporter un sacrifice lors de l'inauguration du Temple, il fut triste de ne pas avoir été convié par Hachem, en tant

POUR LES FRANCOPHONES

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que prince de la tribu de Lévi. Hachem le consola et lui dit : "Je te jure que ta part sera la plus grande, car toi tu allumeras les bougies de la Ménora." Voilà pourquoi la Torah juxtaposa les sacrifices des princes avec cette Mitsva. Le Ramban zal s'étonne de cette explication. Premièrement, pourquoi Aaron était-il triste alors qu'il avait déjà apporté de nombreux sacrifices lors de cette inauguration ? De plus, même s'il avait été peiné, pourquoi l'allumage des bougies le consola plus que les autres services qu'il accomplissait au Temple ? En effet, Aaron Acohen pouvait apporter le sacrifice du peuple le matin et le soir, il faisait brûler de l'encens et était le centre du service de Yom Akippourim... Alors pourquoi est-ce l'allumage des bougies de la Ménora qui lui rendit la joie ?

La rav Schmouellowitch zal amène un autre Midrach afin de répondre aux questions du Ramban zal. Il est écrit dans Bamidbar Raba (15,5) que lorsque les bné Israël reçurent l'ordre d'allumer la Ménora au Beth Amikdach, ils demandèrent à Hachem: Maître du Monde, Tu es la lumière du Monde, pourquoi nous demandes-Tu de t'éclairer? Alors Hachem leur dit : C'est vrai que Je n'ai pas besoin de votre lumière, mais Je vous demande de M'éclairer de la même façon que Je vous éclaire afin de me rendre ce bien que Je vous fais... Nous voyons donc de ce texte que la Ménora diffère entièrement des autres services du Temple. Elle ne vient pas pour expier les fautes du peuple. Lorsqu'Aaron Acohen allumait les bougies, il pouvait "rendre" un peu des bienfaits que le Créateur nous donne au quotidien.

Pour comprendre un peu mieux cette réponse du rav Schmouellowitch, nous allons nous aider d'une idée que le rav Dessler zal développa dans son oeuvre Mi’htav Eliahou. Il explique (dans le tome 1 page 50) qu'il existe deux manières de servir Hachem. Nous pouvons accomplir le service dans la crainte. Etudier la Torah et faire les Mitsvot dans l'unique but de ne pas prendre sur la tête toutes les malédictions écrites dans la Torah, afin de ne pas endurer les souffrances de l'enfer... Cependant Hachem désire plus que cela. Nous devons parvenir à faire sa Volonté par amour pour Lui. Comme nous le disons

dans le Chéma: Ce sera lorsque vous ferez mes Mitsvot...afin d'aimer Hachem votre Di-u et de le servir de tout votre coeur et de tout votre âme. Essayons de comprendre comment parvenir à L'aimer...

Le Rav Dessler développe dans son Kountrass Ahéssed qu'Hachem créa l'homme avec la possibilité de donner et de pendre. Le pouvoir de donner s'exprime par notre capacité à faire le bien sans rien attendre en retour. A l'inverse, il existe une seconde nature que nous pousse à attirer tout ce que l'on peut vers nous. Cette attitude égocentrique qui développe l'amour de soi représente la source de tous les mauvais comportements, le vol, la colère, le meurtre, les relations interdites...On a souvent l'impression que l'on aime les personnes qui nous font du bien. La vérité, c'est que l'on aime le bien que l'on reçoit d'elles. Le seul moyen d'aimer une personne, c’est de donner. Et plus on va s'investir dans notre relation avec notre conjoint, nos enfants, nos familles et notre entourage, plus on va faire naître au fond de nous un véritable lien, un amour sincère.

Cependant il est très difficile de donner gratuitement. C'est pour cela que nous devons toujours essayer de trouver le bien que les autres nous font. Car plus nous prendrons conscience des bienfaits que les autres nous procurent et plus nous trouverons les forces de changer de nature, d'apprendre à donner sans arrière-pensée et donc à aimer.

Aaron était jaloux des cadeaux que les autres princes avaient apportés à Hachem. Le Créateur le consola en lui donnant l'allumage des bougies de la Ménora. Comme nous l'avons expliqué, ce service n'avait pas pour but d'effacer les fautes, et donc de prendre. Cette Mitsva, permettait à Aaron Acohen de "donner" à Hachem. Grâce à elle, Aaron pouvait atteindre le but de la Création : arriver à aimer le Tout Puissant. Voilà pourquoi sa part était bel et bien supérieure. Même si nous n'avons plus le Temple, nous pouvons cependant parvenir à cet amour d'Hachem. Il nous faut simplement réussir à ressentir les bienfaits qu'Il nous procure à chaque instant, afin d'effectuer les Mitsvot pour Lui et non pour nous. Alors qu'Hachem nous aide à

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devenir ces donneurs sincères, qu'Il nous ouvre les yeux afin d'atteindre l'amour de notre prochain et celui de Di-u, Amen ken yéhi ratson.

Un Désir Débordant

Nous trouvons, dans notre paracha Béalotékha, un épisode plus que surprenant: celui du Pessah Chéni. Un an après la sortie d'Egypte, Hachem ordonna aux bné Israël d'apporter leur premier sacrifice de Pessah au Temple portatif. Alors que Moché rabénou demandait au peuple de se préparer, des hommes qui étaient impurs se plaignirent: "Pourquoi serions- nous diminués en nous privant d'apporter nos sacrifices?" Moché rabénou, ne sachant pas quoi leur répondre, demanda à Hachem. Alors le Créateur lui enseigna qu'une personne impure, ou qui n'a pas réussi à se rendre au Temple pour apporter son sacrifice de Pessah, devra le sacrifier le 15 yiar, soit un mois plus tard...pendant Pessah Chéni ( le second Pessah).

Si nous nous arrêtons un peu sur ce passage, nous pouvons relever plusieurs sources d'étonnement: il existe une discussion sur l'identité de ces hommes. Certains pensent que ce sont ceux qui portaient le corps de Yossef,et d'autres que ce sont ceux qui portaient les corps de Nadav et Aviou. D'après ces deux avis, ces hommes accomplissaient une très grande Mitsva. Chaque pas dans le désert représentait le mérite incroyable d'amener ces Tsadikim en Terre Sainte! En outre, la Torah enseigne que celui qui porte le corps d'un mort devient impur et donc ne peut pas apporter de sacrifice. Puisqu'ils ne pouvaient pas faire la volonté d'Hachem à cause d'une Mitsva, la Torah elle- même les dispensait du sacrifice de Pessah, alors pourquoi se plaindre? De plus, nous savons que Moché rabénou reçut toute la Torché au Mont Sinaï. Puisqu'il n'avait pas appris qu'il y avait des sessions de rattrapage pour les fêtes, celui qui n'avait pas pu avait perdu, alors pourquoi demanda-t-il à Hachem? Enfin, si Hachem avait prévu de donner une seconde

chance à ceux qui avaient manqué Pessah, pourquoi la Torah n'enseigna-t-elle pas directement,dans la paracha Bo, avec les lois du sacrifice de Pessah, cette solution? Pourquoi donc nous raconter cette discussion entre Moché et ces hommes?

Il est écrit dans le Méssilat Mécharim qu'il existe trois réflexions qui entraînent l'homme à se renforcer dans le service Divin. Certains veulent une vie paisible, en bonne santé. Ils ne désirent pas vivre les souffrances de ce monde-ci, ni celles du monde futur. D'autres savent que la récompense dans le monde futur dépend de l'investissement sur Terre. Or, ils ne souhaitent pas avoir un petit deux pièces dans le monde futur: ils veulent une grande récompense. Enfin les Tsadikim rêvent d'atteindre la plénitude, la perfection. Pour eux, posséder un mauvais trait de caractère ou de ne pas pouvoir faire une Mitsva représente un handicap, un défaut invivable. Imaginons un homme malade d'une gangrène au doigt. Les médecins après toutes les analyses, lui déclarent: "vous avez deux solutions: soit nous vous coupons le doigt, soit il faut prendre des médicaments toute votre vie qui seront chers et douloureux." Il est évident que notre pauvre malade choisira la seconde possibilité. Même s'il possède 19 doigts et qu'il y a de grandes chances que ce doigt amputable ne lui soit pas indispensable. Mais un homme qui perd un doigt s'appelle un handicapé: ce n'est plus un homme entier. Les Tsadikim s'efforcent de faire la Torah et les Mitsvot pour être entiers, sans aucun défaut.

Désormais,nous pouvons commencer à comprendre le déroulement de cette histoire: même si la Torah n'exigea pas d'eux d'apporter un sacrifice, ces Tsadikim se sentaient diminués, handicapés. Ils allèrent voir Moché Rabénou pour lui dire qu'ils ne pouvaient pas rester dans cette situation. Moché Rabénou savait qu'il n'y avait pas de Pessah Chéni. Mais lorsqu'il vit avec quel désir ces hommes voulaient faire les Mitsvot, il désira demander à Hachem. Et,contre toute attente, Hachem créa une nouvelle Mitsva: le sacrifice de Pessah Chéni.

" Hachem est proche de tout celui qui l'appelle béémet (sincérement)." nous dit

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David Amelekh. Le Hassid Yavets zal explique que "Emet" fait référence à la Torah. Ainsi, Hachem répond à tout celui qui formule une demande spirituelle, qui veut se renforcer dans l'accomplissement de la Torah et des Mitsvot. La Torah n'enseigna pas seulement qu'il y avait une possibilité de rattraper Pessah. Elle nous montre que lorsqu'un homme veut se rapprocher d'Hachem, il n'y a pas de limite.

Nous avons parfois l'impression qu'il nous est impossible d'avancer dans certains domaines du service Divin. Notre paracha nous prouve

le contraire. Rien n'est impossible pour Hachem. La seule condition est de désirer réellement évoluer. Le Midrach raconte que rabi Akiva ne savait ni lire ni écrire à quarante ans. Il ne comprenait pas ce qu'il apprenait et oubliait aussi vite. Et pourtant, à force de volonté, de prières et d'efforts, il devint le maître de toute sa génération, le Moché Rabénou de la Torah orale. Alors, à l'image de nos ancêtres, aspirons à une vie plus spirituelle afin qu'Hachem repousse les limites et nous élève, amen ken yéhi ratson.

(Rav Yonatan Gefen)

Entendiendo los Pecados en el Desierto

La parashá comienza con el pueblo judío a punto de entrar a Israel, pero termina con una serie de pecados que culmina con el de los espías y el decreto de pasar cuarenta años en el desierto. Entre los pecados que cometió el pueblo judío en esta parashá están su deseo excesivo de abandonar el Monte Sinaí después de estudiar Torá allí durante casi un año (1) y el pecado de la carne o lujuria, donde se quejaron por el maná y exigieron recibir carne en su lugar.

Vistos en un nivel superficial, esos pecados muestran una imagen muy crítica de las acciones del pueblo judío. Son descritos como un pueblo lujurioso, motivado por la búsqueda de placeres físicos básicos y que menosprecian la profunda satisfacción resultante del estudio de Torá en el Monte Sinaí y los beneficios espirituales de comer el maná del cielo.

Pero eso no puede ser la realidad, pues es claro que el pueblo judío estaba en un nivel espiritual muy elevado. Habían vivido varios milagros durante el Éxodo y acababan de oír a Di-s comunicándose directamente con ellos. Por lo tanto, es imposible entender los eventos de la parashá en un nivel superficial. Al igual que con todos los pecados enumerados en la Torá, es

claro que debe haber habido razones entendibles que guiaron el comportamiento del pueblo, y que su pecado debe haber sido muy sutil.

Rav Abraham Grodzinsky (2) responde estos problemas. Explica que el pueblo judío había estado viviendo una vida más allá de las leyes de la naturaleza. No comían comida normal, no necesitaban ocuparse en tareas domésticas como lavar ropa, no debían trabajar la tierra y veían constantemente milagros. En general, este no es el estilo de vida que Di-s les da a los seres humanos; se supone que debemos vivir en el mundo natural y físico, esforzándonos para elevar el mundo físico mediante su uso para fines espirituales. Di-s no quiere que seamos como malajim (ángeles), quienes no tienen las pruebas de los hombres, sino que desea que utilicemos nuestro libre albedrío para superar esas pruebas y ganarnos así nuestra relación con Él. Sin embargo, Di-s, en Su sabiduría, decidió que la generación del desierto necesitaba vivir una vida similar a la de los ángeles. Necesitaban esa época de pura espiritualidad para prepararse para su vida futura dentro de las leyes de la naturaleza. Esta fase les permitiría, en el futuro, involucrarse en el mundo físico sin perder de vista el objetivo de conectarse con Di-s.

La aparente desventaja de esta situación es que mientras vivían un estilo de vida sobrenatural, no enfrentaban las pruebas y subsecuentes oportunidades para desarrollar una relación con

Reflexion semanal

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Di-s superando al iétzer hará, la inclinación hacia el mal. En lugar de eso recibieron en bandeja la relación con Di-s, sin habérsela ganado.

Ese es el contexto que llevó a los eventos de nuestra parashá. Después de pasar casi un año sumergidos en pura espiritualidad, sintieron que ya estaban preparados para reingresar al mundo físico. Su motivación fue esencialmente leshem shamáim (por motivos altruistas); quisieron aplicar toda la espiritualidad que habían absorbido en Har Sinai para elevar el mundo físico.

Esa fue la razón de su deseo por abandonar el Monte Sinaí. No estaban motivados por un deseo infantil de escapar, sino por un anhelo de vivir una vida en donde pudieran elevar el mundo físico. Esto también nos ayuda a entender el porqué rechazaron el maná y desearon comer carne. El maná epitomizaba un estilo de vida sobrenatural, y se sintieron preparados para abandonar ese estado temporario para comenzar una existencia en donde comerían alimentos normales y vivirían de acuerdo a las leyes de la naturaleza. Esto, creyeron, les permitiría acercarse más a Di-s, pues enfrentarían todas las pruebas que acompañan una existencia física.

Con esto hemos desarrollado un entendimiento mucho más sofisticado de los pecados del pueblo judío en el desierto. Sin embargo, de todas formas fueron severamente castigados por sus acciones, lo que nos indica que debe haber habido algún sutil error en su razonamiento.

Rav Grodzinsky explica que el momento para que volvieran a una existencia normal aún no había llegado. Todavía necesitaban un poco más de tiempo viviendo por encima de la naturaleza para prepararse lo suficiente para los desafíos que los esperaban. Su deseo de cambio fue un poco prematuro y por lo tanto, si Di-s les hubiera dado el gusto, las consecuencias hubieran sido graves, porque no hubieran logrado superar las pruebas que enfrentarían en el futuro. Más aún, su castigo fue particularmente severo porque no deberían haber hecho sus propios cálculos respecto al momento en que estaban listos para abandonar

la existencia sobrenatural, sino que deberían haber confiado en el juicio de Di-s (3).

Rav Grodzinsky deriva dos enseñanzas vitales de esta explicación de los pecados en el desierto. Primero, que necesitamos un tiempo de preparación espiritual en el que estemos protegidos de los muchos desafíos que caracterizan al mundo exterior, y es esencial que no abandonemos esta situación de manera prematura, porque hacerlo significaría exponernos a desafíos que no tenemos el nivel para superar. Segundo, aprendemos que hay un momento en el que debemos, de alguna forma, abandonar esa burbuja espiritual y entrar en el mundo físico de los desafíos. Di-s no quiere que vivamos siempre como ángeles, sino que desea que elevemos el mundo físico y, al hacerlo, alcancemos una verdadera cercanía a Él.

Estas enseñanzas varían mucho de acuerdo a cada persona, pero los principios generales aplican a todos. Nosotros no tenemos la oportunidad de vivir por sobre la naturaleza, como lo hizo la generación del desierto. Sin embargo, el equivalente de la actualidad es el tiempo invertido en el crecimiento espiritual, en un lugar que protege de las distracciones de la vida diaria. Normalmente, este lugar es representado por una yeshivá o midrashá, donde la persona puede enfocarse en construirse espiritualmente sin verse demasiado distraído por las preocupaciones físicas. Es altamente recomendable que todo el que tenga la oportunidad de pasar un cierto tiempo (no hay una cantidad correcta de cuánto tiempo es necesario) en una yeshivá o midrashá, lo haga. En estos refugios espirituales se puede crecer más en un período menor de tiempo, ahorrando años de esfuerzo para crecer mientras nos encontramos simultáneamente enfrentados a los desafíos diarios de la vida.

Para quienes no tienen esta oportunidad, o quienes ya han pasado esa etapa de la vida, el mensaje de Rav Grodzinsky continúa siendo relevante. El tiempo que pasamos en el beit midrash (sala de estudio) o en la sinagoga representa un microcosmos de ese tiempo de preparación espiritual. Los rabinos destacan que, en este tiempo, es esencial que una persona se desconecte de la vida exterior y se dedique por completo a sus objetivos

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espirituales. Por ejemplo, se aconseja que uno apague todos sus aparatos electrónicos mientras estudia y reza, para que no pueda verse distraído por las ocupaciones mundanas.

La segunda enseñanza de Rav Grodzinsky también es relevante a nuestro estilo de vida. De alguna forma, hay un momento en que todos necesitan abandonar la consagrada existencia de espiritualidad pura. Esto no necesariamente significa dejar de estudiar o enseñar Torá todo el tiempo; puede manifestarse en la forma de casarse y tener hijos. Esas etapas de la vida requieren invariablemente que uno se involucre en temas en los que la espiritualidad no es tan obvia, como al llevar las finanzas de una familia, alimentar a los niños y leer historias para dormir. Sin embargo, dado que Di-s nos exige que entremos a estas fases de la vida, es claro que son parte de nuestro servicio Divino. Para otras personas, esta fase puede requerirles entrar al mundo laboral, donde enfrentan nuevos desafíos acompañados de nuevas oportunidades de crecimiento que no tenían en la yeshivá. Ejemplos de esto incluye la prueba de ser honesto en los negocios y mantener niveles apropiados de modestia.

Como sea que estas lecciones se manifiesten, las enseñanzas de Rav Grodzinsky son claras. Que ameritemos aplicarlas correctamente en nuestras vidas.

Notas: 1) ¡Nuestro sabios dicen que dejaron el Monte Sinaí con una actitud similar a la de un niño que sale de la escuela! 2) Un hombre grandioso, fue mashguíaj (guía espiritual) de la gran Yeshivá de Slobodka. Fue asesinado por los nazis durante el Holocausto. 3) Esto parece ser el denominador común detrás de todos los pecados de grandes personas que son tratados en la Torá. Tienen motivaciones aparentemente entendibles, pero el problema es que invariablemente involucran alguna forma de ir en contra de una orden de Di-s. Ejemplos de esto incluyen el pecado de Adam, el pecado del Becerro de Oro y el pecado de los espías.

Quejas (Rav Noah Weinberg)

¡Quejas, quejas y más quejas! La parashá de esta semana está llena de desconcertantes quejas.

“El pueblo comenzó a quejarse; fue malo en los oídos de Hashem… La multitud mezclada que estaba entre ellos cultivó un deseo, y los Hijos de Israel lloraron una vez más, y dijeron: ¿Quién nos dará carne para comer? Recordamos el pescado que comíamos gratis en Egipto; los pepinos, los melones, los puerros, las cebollas y el ajo. Pero ahora nuestra vida está reseca, no hay nada; no tenemos nada que esperar fuera de maná” (Bamidbar 11:1, 4-6).

El érev rav, la multitud mezclada, tenía un fuerte antojo y lloró. El pueblo judío también clamó por carne, y recordaron el pescado que comían gratis durante su esclavitud en Egipto, así como los zukinis, las sandías, las cebollas y el ajo. Rashi, citando al Sifrí, explica que mencionaron esos alimentos en particular porque el maná tenía el sabor de lo que ellos quisieran salvo esas cosas, que son perjudiciales para mujeres que amamantan.

¿Qué está pasando? ¿El pueblo judío se queja por escasez de carne? ¿Anhelan pescado? ¿Extrañan el sabor del zukini? ¿Es por eso que se están quejando? Recuerda, estamos hablando de la Dor Deá, la generación que veía el pilar de fuego en la noche y las Nubes de Gloria durante el día. Vivían con milagros y oyeron a Di-s hablar en Sinaí. ¿Y ahora preguntan “en dónde está el ajo”?

¿Cómo podemos entender esto? Los adultos no lloran por una falta de carne, ¡en especial cuando son profetas de Di-s! Debemos examinar el significado de su queja, porque no puede ser entendida en base a lo que aparenta a simple vista.

La mayor tragedia

A fin de cuenta, sólo hay una tragedia por la que llora la gente grandiosa, y es estar lejos de Di-s. Para la generación que recibió la Torá directamente de Di-s, la cercanía a Él era lo único que importaba, mientras que un vacío en este aspecto era realmente una tragedia.

El pueblo judío no se estaba quejando por no tener pescado; estaba reaccionando ante lo que la falta de pescado implica respecto a su relación con Di-s. Creían que esa falta significaba que Di-s se había alejado de ellos.

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Incluso cuando estaban esclavizados en Egipto, Hashem había hecho que tuvieran abundancia de pescado en el Nilo. Hasta pudieron comer pepinos y sandía en Egipto; pero ahora esas cosas les faltaban. Eso los llevó a pensar: “Si Hashem estuviera realmente cerca de nosotros, nos daría todo lo que necesitamos. Tener esta deficiencia debe significar que nos hemos alejado de Él”.

La tragedia es su concientización de que ya no estaban tan cerca de Di-s como antes. Eso es algo por lo que valía la pena llorar. De hecho, es lo más importante por lo que llorar.

Si su llanto estaba justificado, ¿en qué se equivocaron? Rashi (11:7) explica: “Los israelitas dijeron: ‘No tenemos nada que esperar salvo maná’, mientras que el Santo, bendito Sea, escribió en la Torá: ‘El maná era como semilla de coriandro…’ como diciendo: ‘Vean, todos los habitantes del mundo, sobre lo que mis hijos se quejan; ¡el maná es excelente en tantos aspectos!’. Más aún, hubo una razón por la que el maná no podía saber a esos alimentos que carecían: son nocivos para las mujeres que amamantan” (Rashi 7:5). Bnei Israel no se equivocaron en creer que kol deavid Rajmana letav avid - todo lo que hace Hashem es para nuestro bien (Brajot 60b). Sí, había deficiencias, pero tenían una razón. El error del pueblo judío fue interpretar que las deficiencias eran causadas por el abandono de Di-s, en lugar de verlas como algo que un padre amoroso hace para alentar a sus hijos a crecer.

La raíz de su error fue la falta de hakarat hatov (apreciación) por todo el bien que Di-s les había dado. Eran abrazados por la Shejiná y rodeados por milagros: Nubes de Gloria, agua que brotaba de una piedra, maná todas las mañanas con sabor a lo que ellos quisieran. Si bien

encontraron una buena razón para creer que Di-s se había alejado de ellos, si hubieran sido lo suficientemente agradecidos por todos Sus regalos, no se hubieran quejado. Hubieran entendido que el maná era exactamente lo que necesitaban: les estaba enseñando una lección sobre bitajón, los estaba entrenando para confiar en que Hashem les proveería su sustento diario. Hubieran entendido que todo lo que Hashem hacía era para ayudarlos a crecer, y que una carencia no es señal de rechazo.

Todos tenemos alguna deficiencia en nuestras vidas; la manera en que respondemos a nuestros desafíos únicos refleja nuestro sentido de gratitud. Si carecemos valoración por el bien que Hashem nos ha dado con tanto amor, probablemente responderemos con quejas y negatividad,

concluyendo incluso que Di-s nos ha abandonado. Pero si somos agradecidos por todo lo que Di-s hace por nosotros y como resultado sentimos Su generoso amor, entonces tomaremos la carencia con calma y nos enfocaremos en lo que Di-s nos quiere enseñar y en cómo nos empuja a crecer. Cuando nos damos cuenta de todo lo que Hashem ha hecho por nosotros, nuestras quejas se evaporan.

Cuando despertamos por la mañana es un momento perfecto para trabajar en apreciar los incesantes regalos de Di-s. Cuando digas Modé Aní, siente que estás en presencia de Di-s y siente Su amor. Te está dando el regalo de otro día. Y hazte consciente de que todo lo que hará hoy por ti será para tu bien. Di-s está aquí contigo, alentándote y llenándote de regalos. Así que deja de quejarte y comienza a apreciar, y escucha los mensajes que Hashem te está enviando.

Nahala of Rav Yerucham zt”l this past Wednesday

the 18th of Sivan

Rav Yerucham Levovitz, mashgiach Yeshivas Mir (1936). Jews first began to settle in the town of Mir early in the 17th century, but the town itself is mentioned in records for 1345. There were over 800 Jews in Mir by 1806. By the end of the 19th century, there were more than 3,000 Jews

Nahalot

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in Mir (62% of the town population). The Mir Yeshiva was founded in 1815. During WWI the Mir Yeshiva headed by Rav Eliezer Yehuda Finkel, moved to Poltava, in the Ukraine and did not return until 1921. Reb Yerucham was born around the year 1874 in Luban, Belarus. In his teens, he went to learn in Slabodka, becoming one of the top students of the Alter, Rav Nosson Tzvi Finkel. In his early 20s, he attended Kelm, under Rav Simcha Zissel Ziv. After Reb Yerucham's marriage, he learned in seclusion for eight years, covering the entire Shas. Then he became the mashgiach of the Chafetz Chaim' s yeshiva in Radin. He became mashgiach at Mir in 1910, a position he kept for 26 years. Among his talmidim were Rav Shimon Schwab and Rav David Povarsky, who later became rosh yeshiva of Ponevezh. His shmuessen were published posthumously by his students, in Daat Chochma U'mussar, Daat Torah and other sefarim.

A Tale Of Two Lessons In

Hakarat HaTov

(Rabbi Frand) The parsha contains the pasuk: "The people complained, speaking evil in the ears of Hashem, and Hashem heard and His wrath flared, and a fire of Hashem burned against them, and it consumed at the edge of the camp." [Bamidbar 11:1]. This Parsha contains the beginning of the unfortunate decline of the Jewish people during their sojourn in the Wilderness.

Rashi describes the "disconnect" between the people and the Almighty. They complained: "How much we have struggled on this journey! It has been three days that we have not rested from the suffering of the way!" G-d was angry at them: "I had intended it for your benefit, so that you would enter the Land immediately."

The Ramban takes note of a peculiar expression in the pasuk describing the complaints: "And the nation was 'k-mitonenim' [they were LIKE complainers]". Strangely, the Torah does not state that the people complained. It states that they were "like complainers". What does that mean?

The Ramban explains that the people spoke out of hurt and pain. In other words, there was a certain degree of legitimacy to their whining. When people are in pain, it is natural for them to complain. If someone is in the hospital, he is laid up, he is in pain, and he sometimes utters things that he really should not be saying: "Why is G-d doing this to me? I do not deserve the suffering I am experiencing!" People get upset and when they are in pain, they complain. This is somewhat of a mitigating factor. They are only "LIKE" complainers. We cannot really throw the book at them. They were doing what comes naturally for those who are in pain.

If that's the case, asks the Ramban, why does Hashem get upset with them? The Ramban answers that they should have followed Him with a good spirit and attitude based on all the multitude of goodness and kindness He provided to them. When things are going so well and one has so much good fortune, it is simply inappropriate to complain!

This is one of the great challenges of life. Most of us are extremely fortunate. We merit the uncontested bounty of the Almighty. Most of us have good health and families. We have so much good! But when things are not 100% right, we complain.

The Ramban is saying that this is not right. We should be looking at the "big picture" before we start complaining. The big picture is that there is a bounty of blessing we are enjoying despite the bumps in the road or the pot holes in the road or the ditch in the road that we occasionally get stuck in. We still should not complain because the sum total of our life is still overwhelmingly tilted towards the side of joy, gladness, and abundance of that which is good.

This is another example of a theme that is repeated so often in the Torah – the theme of "Hakarat haTov" [recognizing favors; showing gratitude].

The Apter Rav used to say that in every single parsha in the Torah, there is a hint (Remez) to the importance of Ahavat Yisrael [the mitzvah to love a fellow Jew]. The Apter Rav was once asked to point out the 'Remez' for Ahavat

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Yisrael in Parshat Balak. He quipped "That's simple. The name of the parsah – Balak – is an acronym for the words V'Ahavta L'Reacha Kamocha [You should love your neighbor as yourself]". The Chassidim questioned their master. "Rebbe, V'Ahavta begins with a Vov, while Balak begins with a Bet. Furthermore, Kamocha begins with a Kaf not a Kuf, which is the last letter of Balak!" The Apter Rav answered, "If you are so particular about the individual letters, you will never find Ahavat Yisrael!"

I use this story by way of introduction to note that in almost every parsha in the Torah, we may find some type of hint to the concept of Hakarat HaTov. We just mentioned one such 'remez'. However, there is a very novel interpretation given by the Moshav Zekeinim to an incident at the end of the parsha, which also highlights this concept of appreciating favors.

"Miriam and Aaron spoke (ill) about Moshe regarding the Cushite woman he had married, for he had married a Cushite woman." [Bamidbar 12:1] The Torah does not tell us explicitly what their problem was with this Cushite woman.

Rashi and most of the commentaries say that their problem was the fact that their brother Moshe neglected his wife. Because of his unique status of always being "on call" to speak to the Almighty, he could not live a normal life of husband and wife and had to physically separate from his wife, thereby neglecting her. Miriam and Aaron complained amount Moshe, "Was it only with Moshe that Hashem spoke? Did He not speak with us as well?"

This is the classic, standard, interpretation of their complaint. The Moshav Zekenim has a different interpretation. The Moshav Zekenim says that their complaint was, on the contrary, that Moshe Rabbenu should divorce this woman. Maybe, they reasoned, it was okay for Moshe to have married such a woman when he was a simple shepherd. However, now that he was the leader of the Jewish people, he was due for an "upgrade". He deserved a wife more fitting of his station in life.

According to this approach, Moshe's response to his sibling was that to divorce this wife now would be a violation of the principle of "Hakarat HaTov". "This woman married me when I was a poor shepherd. I was a fugitive of justice, running away from the sword of Pharaoh and this woman married me and stuck with me. For me to dump her now that I have found a bit of success in my life would be a gross violation of the attribute of having appropriate gratitude (Hakarat haTov). Where is the loyalty toward the woman and the wife who was with me all these years?"

This interpretation, claims the Moshav Zekenim, fits in well with the rebuke of the Almighty to the words of Miriam and Aaron: "Be'chol Beti Ne'eman Hu" [In all My House he is the most loyal one]. The trustworthiness of Moshe, his loyalty and faithfulness, extended not only to Hashem, it extended to his wife as well! He does not abandon the people around him.

We Thank Hashem for allowing us to return to pray in his House. However, Please remember the Kedusha of the Bet Hakeneset. Please refrain from speaking in the Bet Hakenesset and turn off your cell phones prior to entering. Hashem should accept all our Tefillot & remove this pandemic from the world in order to return fully to all our Tefillot, Shiurim, & Programs Amen!

For the Second Minyan on Friday Night we are saying Shir Hashirim prior to Arvit.