Thursday's Parsha Tidbits - Parshas Shelach

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand discussed the sin of the Meraglim and focused on Moshe's efforts to convince Hashem not to destroy the Jews after they complained as a result of hearing the report of the Meraglim. Moshe took two approaches - first he said to Hashem in Bamidbar 14:13-15 that the nations of the world would think that He could not bring the Jews into the Land of Israel and then stated in 14:16 - מִבִּלְתִּ֞י יְכֹ֣לֶת יְהֹוָ֗ה לְהָבִיא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣ע לָהֶ֑ם וַיִּשְׁחָטֵ֖ם בַּמִּדְבָּֽר. 

Thereafter Moshe invokes the 13 Middos in Bamidbar 14:18-19, to which Hashem responds in 14:20 וַיֹּ֣אמֶר יְהֹוָ֔ה סָלַ֖חְתִּי כִּדְבָרֶֽךָ.

R' Frand said that Meforshim explain that Hashem forgave the Jews because of the first approach - where Moshe said that this would cause the nations to question Hashem's ability.

Immediately afterwards Hashem says in 14:21 וְאוּלָ֖ם חַי־אָ֑נִי וְיִמָּלֵ֥א כְבוֹד־יְהֹוָ֖ה אֶת־כָּל־הָאָֽרֶץ, which seems like a non-sequitur.

R' Frand quoted the Netziv who explains this sequence by linking it to Tehillim 106 which recounts the travails of the Jews in the desert, but also contains a pasuk which seems out of place. In 106:25 it states וַיֵּרָֽגְנ֥וּ בְאָֽהֳלֵיהֶ֑ם לֹ֥א שָֽׁ֜מְע֗וּ בְּק֣וֹל יְהֹוָֽה - the Jews complained and did not listen to Hashem. Thereafter the punishment is stated in 106:26 - וַיִּשָּׂ֣א יָד֣וֹ לָהֶ֑ם לְהַפִּ֥יל א֜וֹתָ֗ם בַּמִּדְבָּֽר. But then in 106:27 it states וּלְהַפִּ֣יל זַ֖רְעָם בַּגּוֹיִ֑ם וּ֜לְזָרֽוֹתָ֗ם בָּֽאֲרָצֽוֹת, however the Jews were not scattered among the nations while they were in the desert!

The Netziv explains that there was a Plan A and a Plan B. If the Jews had not sinned, they would have gone directly into the land of Israel and built the Beis Hamikdash and the entire world would have seen the Kiddush Hashem and said Hashem Hu HaElokim. 

But things did not work out that instead the Plan B was to scatter the Jews among the nations so that they could make Kiddush Hashem wherever they went. This also would cause the nations to recognize Hashem as well. Because they would look at the Jews and see how they acted and survived all the years of Galus (vs the small fraction of time that they were in the land of Israel).

R' Frand quoted the Yaavetz who writes that the greatest miracle is that the Jews are still around and he opines that this is a greater miracle than Yitziyas Mitzrayim.

R' Frand also quoted R' Chatzkel Levenstein who remarked about the Mirrer Yeshiva's travels from Mir to Kobe, Japan to Shanghai and eventually to Brooklyn and Israel as a greater miracle than the Purim story.

R' Frand closed the vort by recognizing the current miracles, including the direct hit on Soroka Hospital which did not kill anyone and the fact that 95% of the missiles from Iran are being intercepted. He mentioned that R' Asher Weiss has instituted that among the Tehillim said after davening is Mizmor L'Todah as a recognition of all that Hashem is doing for us.

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Thursday's Parsha Tidbits - Parshas Beha'alosecha

Although R' Frand did not deliver his live shiur this evening due to a family wedding, R' Frand did post a pre-recorded Parsha vort on OU Torah which I have summarized here. This week's vort can be found at https://outorah.org/p/226333 and I have attempted to reproduce the vort to the best of my ability in this post.  Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

R' Frand began the vort by noting that in this parsha the Torah states that the Levi'im begin their service at age 25. However in Parshas Bamidbar it states that service begins at 30. R' Frand quoted Rashi who asks - is it 25 or 30? Rashi answers that there are 5 years of training which begin at 25, but he can't begin the Avodah until 30.

R' Frand noted that the Kohanim did the lion's share of the work in the Beis HaMikdash, but there is no pasuk that teaches that they have a 5 year training period, even though the role of the Levi is less arduous.

R' Frand quoted R' Berel Weinberger in Shemen HaTov who explains that the Levi'im have only 20 years to work - from 30-50, unlike the Kohanim who don't have an end date. As the Levi'im only have 20 years, they can't afford to learn on the job, they train ahead of their "go" date.

R' Frand observed that when boys come to Yeshiva they think that the learning will last forever, but they don't realize that the time in Yeshiva is finite. Very few people stay in Yeshiva, learning forever. R' Frand said that he tells his students that they should hit the ground running as it will not last forever. 

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Thursday's Parsha Tidbits - Parshas Nasso

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand noted that there are a series of interesting Mitzvos in the fourth Aliyah of the Parsha - Sotah, followed by Nazir, then Birkas Kohanim and then the dedication of the Mishkan in which each tribe brought sacrifices through their Nesiim.

Rashi explains the connection between the Matnos Kehunah in the third Aliyah and the law of Sotah - stating that whomever is stingy and does not want to give their Matnos Kehunah to the Kohain, will need the Kohain's assistance to deal with a suspected Sotah.

The connection between Nazir and Sotah is mentioned in the Gemara in Sotah which states that the person who sees the spectacle of the Sotah will swear off wine, since the wine brought those people to adultery, the Nazir swears that he won't drink wine.

But what is the connection with Birkas Kohanim and thereafter the sacrifices of the Nesi'im? And more fundamentally, why is the Mitzva of Birkas Kohanim in Sefer Bamidbar and not Sefer Vayikra, with all the rules of the sacrifices and Kohanim?

R' Frand quoted R' Immanuel Bernstein who cites R' Shlomo Fisher of Yerushalaim to address these questions. He first observed that the Nazir lives on an elevated spiritual plain as he abstains from wine and being tamei, yet when he finishes his period, he brings a sacrifice to atone. Why? The Gemara explains that he invented a new Issur for himself. While its noble that he wants to improve, but accomplishing this by separating himself is not without fault.

R' Fisher further explains that the Nazir also separated himself from humanity. R' Hirsch explains that this is why the Nazir grows his hair and does not drink wine - to create a barrier between himself and others and not engaging in social drinking. But this is not good - he should control his Yezter Hara, not separate himself from the people as "holier than thou."

So if a Nazir must atone for his separation, the Kohainim who live a separate existence, should also have to atone. Why don't they do so? Because every morning they demonstrate their love of the Jewish people by blessing them and doing so "B'Ahavah." And a Kohain who cannot bless the congregation with a full heart cannot give the Bracha. This is why Birkas Kohanim is here.

But what does this have to do with the sacrifices of the Nesi'im which dominates Parshas Nasso? The answer is that the sacrifices started on Rosh Chodesh Nissan, and each sacrifice had the law of a private sacrifice. How did they bring one on Shabbos - there are no personal sacrifices on Shabbos! The answer is that it is not a private sacrifice as all the Nesi'im agreed that they would bring the same sacrifice as part of a group. This is why it could be brought on Shabbos.

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Thursday's Parsha Tidbits - Parshas Bamidbar

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand noted that the Behag and the Gemara in Sotah calls Sefer Bamidbar - Chumash HaPikudim and in English its called the Book of Numbers. Why? Because the Sefer begins with a count of the Jews and in Parshas Pinchas at the end there is another count.

But if you asked the average person, what is the theme of the Sefer, you would not get a response that its about counting. People might mention the various troubles that befell the Jews or the challenges to Moshe. They might call it the Book of Troubles or Challenges, but why the Book of Numbers?

R' Frand quoted the Netziv in his preface to Sefer Bamidbar (as developed by R' Immanuel Bernstein) who states that the counting is fundamental to the entire Sefer Bamidbar. He begins by quoting a Medrash in Sefer Bereishis which states that each of the five Chumashim or hinted to in Sefer Bereishis. The pasuk which defines Sefer Bamidbar is Bereishis 1:4 wherein the Torah states  וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֽשֶׁךְ.

Why does this define Sefer Bamidbar? Because Torah is Ohr (light) and in Sefer Bamidbar, Hashem separated between light and darkness. When the Jews started their journey in the Sefer, the miracles were open and obvious - they had the Manna and the Clouds of Glory - Hashem's presence was as clear as the light of day. But at the end of the Sefer the Jews returned to normal life. 

The first census in Parshas Bamidbar they were in the period of light and open miracles. But when counted Parshas Pinchas at the end, the Jews were living a normal life. This can be seen even in the way that the Jews were counted as in Parshas Bamidbar, the Jews were counted as part of their formation as they marched in the desert as they escorted the Shechina. But in Parshas Pinchas they were simply counted by number as they were worried about their own protection, fought battles and had to worry about food and water. And the line of demarcation is Parshas Chukas.

The Netziv also observes that the order of counting Ephraim and Menashe were reversed. In Parshas Bamidbar, Ephraim is counted first as he was more spiritual. But in Parshas Pinchas, Menashe is counted first because they needed to get on with normal life.

The Netziv also opined that the Jews troubles in Sefer Bamdibar came from being impetuous - acting in a way that they believed that they were ready to move on and Hashem knew that it was not yet time. The Meraglim only became an issue because the Jews were raring to enter the land of Israel and felt that they needed intelligence.

R' Frand said a second vort on the name of the Nasi for Gad who in the beginning is called אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל but later in Bamidbar 2:14 is called אֶלְיָסָ֖ף בֶּן־רְעוּאֵֽל. Why the name change?

R' Frand quoted the Chida who cites the Sefer Imrei Noam which notes that the four leading tribes for the marching in the desert were Yehuda, Reuven, Menashe and Dan. That Yehuda was a leader was due to the Melucha coming from him. Meanwhile, Reuven was the first born of Leah and Menashe was for Rachel (through Yosef). But Elyasaf as the prince of Gad could have complained since Dan was the first born of Bilha and Gad was the first born of Zilpah - why should Dan have that role instead of Gad?

But he did not complain and in so doing he went from someone who "knew" Hashem to someone who is a "friend" of Hashem, because not complaining and questioning Hashem is a way to be even closer ot Hashem.

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Thursday's Parsha Tidbits - Parshios Behar Bechukosai

The following is a brief summary of some of thoughts said over by R' Frand on the parshios this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand's first vort related to the mitzva of leaving the land fallow during Shemittah. He observed that those who keep Shmitta are called Giborei Koach - men of great strength, because especially in an agrarian economy where if you don't plant you don't eat, they relied on Hashem. He noted that Hashem promises that those who keep Shmitta will receive tremendous blessing, in that their crops from year six will sustain them in years six, seven and eight. It all comes down to a lesson in Bitachon.

R' Frand said that if there is one thing that the Mitzva of Shmitta teaches us, its that Hashem is in charge of our Parnassah, and that when we recite the Gemara that Hashem determines to the dime the Parnassah you will receive, it is 100% accurate. 

So why do people cheat on their taxes or in their businesses? R' Frand quoted a story where a person came in R' Schwalb and said that he wanted to do something in his business which was not quite honest. R' Schwalb then asked him who he was and the man said - "I'm a frum Jew." R' Scwalb responded - you are not a frum Jew if this is what you do.

R' Frand said that this is a great test, whether in overcharging or insurance claims or taxes. But if a person believes that Hashem computes our money from Rosh Hashanah, he would not do that.

R' Frand noted that R' Yaakov Kaminetsky was scrupulously honest and that it was fitting that his sefer is Emes L'Yaakov. He had a son named R' Nosson who wanted to see where his father's community was in Europe pre-war. He went to the community and was amazed to see that the Jews in this community in Lithuania survived the war. 

R' Nosson approached the mayor of the town and asked - can you tell me why the Jews survived the war? The mayor said - I will tell you exactly why. Before I was the mayor, I was the postmaster. I wanted to see whether the clergy members were honest - so when they bought stamps he would always provide more change then required, to see if they would return the change. And R' Yaakov would always return the extra change. The mayor remarked that he learned that Jews were honest, so when he learned that the Nazis would be taking an action, he would warn the Jews. They would run into the forest and hide until the Nazis left.

When R' Nosson came back to America and asked his father about the postmaster, R' Yaakov said, I can't remember the guy, but I do recall that he couldn't count.

R' Frand said another vort based on the pasuk at the end of the Tochacha in Vayikra 26:42 - וְזָֽכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַֽעֲק֑וֹב, which is read out loud. The spelling of Yaakov is different than usual since there is a Vav at the end of his name where it usually does not appear.

Rashi notes that there are five times that Ya'akov is spelled with a Vuv and Eliyahu is spelled without a Vav. A prime example is the pasuk in Malachi 3:23 -הִנֵּ֚ה אָֽנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵֽלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּוֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא. Rashi explains that Ya'akov asked Eliyahu to promise that he would come and tell the world that the Moshiach was coming. As part of this promise he took collateral from Eliyahu - the five Vuvs. 

R' Frand quoted the Maharal who highlights in the Gur Aryeh each of the five pesukim. Additionally, R' Frand quoted R' Eliyahu Mizrachi who states that the significance of the taking of the Vuv was like the five Chumshei Torah. But the Maharal notes that when a person takes collateral, it is often accompanied by a handshake. And there are five fingers on a hand - so Ya'akov took five Vuvs which are like five fingers. Ya'akov wanted a handshake so he took the five Vuvs so that they could shake on the deal that Eliyahu would come in the future to talk about the Moshiach coming in the future.

R' Frand closed the vort by noting that the Maharal explains that Eliyahu's purpose on the Earth is to redeem the Jews. Eliyahu's name cannot be complete until he fulfills his mission to redeem the Jews.

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Thursday's Parsha Tidbits - Parshas Emor

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Vayikra 22:29, the Torah states וְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַֽיהֹוָ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּֽחוּ. In so doing, the Torah instructs that when offering a Karban Todah, a person should do so voluntarily.

R' Frand questioned why the Torah needed to make this instruction. When a person has something difficult happen to him - by example an illness which he is healed from, he naturally wants to thank Hashem for being healed. In the times of the Beis Hamikdash that would engender a Karban Todah and in our generation, a Seudas HaKaras HaTov. It would be more understandable that a person would be reluctant to bring a Karban Chatas which expiates a sin that he committed.

R' Frand answered by quoting the Ksav Sofer who writes that the Torah is teaching that the person needs to bring the sacrifice voluntarily admitting that he appreciates both the illness and the recovery. The person thus recognized that it is all from Hashem and that Hashem in His mercy gave the person the illness and the recovery.

R' Frand gave an illustration from a personal story where he was approached by someone who said that 17 years prior he had a child with Down's Syndrome. At the time it was very difficult to deal with, but now 17 years later he sees that child and her accomplishments as his greatest source of pride.

R' Frand also told a story about R' Boruch Sorotzkin who had cancer and was then healed from it (he later died when the cancer returned). He said that at the time that he had cancer he would have given a million dollars to be rid of it and that after he was healed, he would not have given away the experience of being sick and then healed for a million dollars.

R' Frand said a second vort about the Lechem HaPanim. The Gemara in Chaggigah states that after people were Oleh Regel on their very last day, the Kohanim would pick up the Shulchan to show them the Lechem HaPanim and its miracle that it stayed fresh and hot from the moment it was placed on the Shulchan until it was eaten a week later. In so doing they said to the people - see how much Hashem loves you.

R' Frand asked - but why was this the illustrative miracle? After all, Pirkei Avos lists many miracles that happened daily in the Beis Hamkidash, so why specifically was this miracle the symbol of Hashem's love for the Jewish people?

R' Frand answered by quoting R' Tzadok HaKohain M'Lublin who observed that the Lechem HaPanim consisted of 12 loaves - one for each tribe. This showed that Hashem loved each tribe equally - whether they were the Leviim who served in the Beis Hamikdash or the tribe of Zevulun who sailed the sea. 

R' Frand closed the vort by saying that this was why the Lechem HaPanim were shown as the Jews were leaving. Because its easy to love everyone when you are in the midst of celebrating as part of being Oleh Regel. But its entirely different to love members of another tribe when you return to your daily life.

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