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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Thursday's Parsha Tidbits - Parshios Acharei Mos - Kedoshim

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 began by quoting the Da'as Zekeinim M'Baalei HaTosafos which discusses the death of Nadav & Avihu. They cite a pasuk in Tehillim 78:63 - בַּֽחוּרָ֥יו אָֽכְלָה־אֵ֑שׁ וּ֜בְתוּלֹתָ֗יו לֹ֣א הוּלָּֽלוּ and apply it to the reason Aharon's sons died. They said about themselves - our father is the Kohain Gadol, our uncle is the leader of the Jews and another uncle is the Nasi of the tribe of Levi - we are too good for these women and they did not marry. As a result, they were consumed by fire because they did not praise the Besulos.

R' Frand remarked that there are times that a Bochur will not say yes to a potential Shidduch because they think too much of themselves. This is a Musar Haskel to the contrary.

R' Frand said a second vort on the pasuk in Vayikra 19:15 - לֹא־תַֽעֲשׂ֥וּ עָ֨וֶל֙ בַּמִּשְׁפָּ֔ט לֹֽא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ. Rashi learns from the end of the pasuk the concept of being Dan L'Kaf Zechus. 

R' Frand remarked that sometimes its hard to give the benefit of the doubt. He quoted the famous story in Gemara Shabbos 127b where a person had travelled from the south and had worked for a northern resident for three years. At the end of three years he asked for payment on Erev Yom Kippur so that he could return and provide for his family for the upcoming holiday. The employer had nothing to offer, be it money, produce, land, animals, etc. The employee returned home empty handed. 

Shortly after the holiday, the employer travelled to the south with three donkey laden with food, drink and delicacies, along with money for the employee. When he found the former employee he asked what the employee had thought when he had said that he had nothing to pay with. The Gemara breaks down each requested form of compensation and the excuse the employee had formulated in his head as to why the employer legitimately could not make payment. After the employer confirmed that each excuse was correct, he showered the employee with gifts and said to him - the same way that you gave me the benefit of the doubt, Hashem should do the same for you.

R' Frand then asked how can Hashem be Dan L'Kaf Zechus. When you see someone doing something which appears questionable, you can think about how he might be doing it for a legitimate purpose. But Hashem knows what and why the person is doing, so how can He be Dan L'Kaf Zechus.

R' Frand answered by quoting the Mishna in Pirkei Avos 1:6 - וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת: The Ba'al Shem Tov analyzes the words כָּל הָאָדָם and stated that this means that when judging a person, you need to know the entire story - where he came from, what is his background, what are the issues that he is facing presently, etc. The Bracha that was given by the employer was that Hashem should view the entire body of the employee's life in judging him and being Dan L'Kaf Zechus.

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Thursday's Parsha Tibits - Parshios Tazria-Metzorah

 Although R' Frand did not deliver his live shiur this evening, 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/223834 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 Tzaraas is not leprosy as it is a spiritual ailment, not a physical one. It can manifest on one's house, or clothing, or body. R' Frand remarked that the Tzaraas is a message from Hashem and that if the person does not get the message when its on the house, it will then appear on the clothing. And if that message is not received, it will then wind up on the body.

R' Frand noted that the Torah's description of the issue begins by stating in Vayikra 13:2 אָדָ֗ם כִּי־יִֽהְיֶ֤ה בְעֽוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֨חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעֽוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת. The use of the word אָדָ֗ם is curious as that is the highest form of reference to a human in the Torah, yet this person has Tzaraas because he did something wrong.

R' Frand quoted R' Nissim Alpert who explains that there are people who retain the title אָדָ֗ם even if that person has done something wrong. Although the Gemara in Erchin 16 lists the various sins that could trigger Tzaraas, this person still retains the supreme title of a human being. How do we see that? Because the end of the pasuk states about this person - וְהוּבָא֙ אֶל־אַֽהֲרֹ֣ן הַכֹּהֵ֔ן - he is brought to Aharon HaKohain. But who is bringing him?

R' Alpert used the example of someone with chest pains. If the person does not want to go to the doctor because he does not want to be told that he has a cardiac issue. Similarly a person with a toothache may not go to the dentist, because he does not want to hear what is really wrong.

The person with Tzaraas is brought to the Kohain, but he is brought by himself. He knows that something is wrong and that he needs to improve himself. This is why he is referred to as an אָדָ֗ם - because he is man enough to admit that he must have done something wrong and as such, he brings himself to the Kohain.

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