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 began the vort tonight by quoting Rashi who stated that each of the flags of the tribes had a specific color and that the color was the same as that tribe's stone on the Urim V'Tumim.

R' Frand then quoted a Medrash which states that Hashem showed a great love for the Jews in giving them flags. This can be seen in the pasuk in Shir HaShirim 2:4 - הֱבִיאַ֨נִי֙ אֶל־בֵּ֣ית הַיָּ֔יִן וְדִגְל֥וֹ עָלַ֖י אַֽהֲבָֽה. The Medrash continues - when Hashem came down on Har Sinai accompanied by the angels, each of the 2.2 million angels had their own flag. The Jews desired these flags and Hashem said that He would provide for them and He instructed Moshe that the Jews should have a flag for each tribe.

R' Frand asked - why at the time of Matan Torah did the Jews have a desire for flags? He gave a modern day example - if your team wins the Super Bowl and they have a parade, do you want to be in a picture with one of the athletes, or the float that carries him?

R' Frand answered his question by quoting the Nesivos Shalom who explains that the Jews did not simply want the flags. Instead they saw that each of the 2.2 million angels had a flag which identified his role and the Jews wanted to flags which showed their tafkid as well. Hashem granted this request as each tribe's flag identified their nature. The flag of Reuven had the duda'im, because of his middah of chessed in procuring them for his mother when she felt bereft. The flag of Shimon was Shechem because it showed his placing his sister's honor above all.

Each of the Jews wanted a flag so that they could display their role in Bnei Yisrael.

R' Frand also discussed the tribes and the configuration they marched in - specifically the tribes of Dan, Naphtali and Asher. The Torah writes in Bamidbar 2:27 that the Nasi of Asher who traveled with Dan was  פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן. This is an odd name as עָכְרָֽן means perverter. Similarly, Bamidbar 2:29 states that the Nasi of Naftali was אֲחִירַ֖ע בֶּן־עֵינָֽן. Would anyone name their child - my bad brother?

R' Frand quoted the Rabbeinu Ephraim who explains that these were not actually their given names. Instead they took on these names because they were travelling with the tribe of Dan who had taken the idol Pesel Micha with them when they left Egypt and were carrying it with them in the desert. The other tribes who were travelling with them did not want to become complacent or used to seeing an idol, so the Nesi'im took on those names to remember that their brother was doing wrong.

R' Frand closed the vort by discussing the story of Palti Ben Laish and referring to a shmuze of R' Chaim Shmulevitz. He noted that the story as told in Nach was that Palti put a sword between the beds and said that whomever crosses this will be stabbed. But since he was the one who put the sword, couldn't he have removed it as well?

R' Chaim explained that Palti felt a sense of terror the first night as he knew that she was a married woman, notwithstanding Shaul's machinations. In order to not forget how he felt, he put the sword between them as a constant reminder.

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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.

The vort this evening related to the prohibition against charging interest. The Gemara in Bava Metzia states that a person who lends on interest loses more money than he gains.

R' Frand asked - why is it that the person who lends money on interest receives such a punishment? R' Frand gave a hypothetical - if the bank is lending money at 5% and the person buying a house needs cash and the lender offer to lend at 3%, why would this be a problem? The borrower is paying less in interest and is happy to do so?

R' Frand answered by quoting the Klei Yakar who explains that the main problem with lending on interest is that it causes a deficiency in the emunah of the person lending the money. In a traditional business setting a storeowner faces the possibility of loss. Maybe the product wont sell. Maybe there will be a problem with the product. But a person who makes money by lending on interest sleeps well, knowing that he will always have the interest coming in. Whereas the storeowner is relying on Hashem, the lender does not need such reliance and he forgets about Hashem.

R' Frand quoted the Malbim who explains that this is why a loan to an Akum is permitted. Since they don't believe in Hashem anyway there is no loss of emunah.

R' Frand then cited to the mitzva of redeeming an ancestral field. The Torah describes how a person may not have money and no family to help him and then he has to sell the field. But then at some point in the future he is able to redeem the field. How does this happen? The Netziv explains that since the person has no resources and he has no family to assist him, he must have come before Hashem and asked Him for help in redeeming the field.

R' Frand similarly quoted R' Bechaye who discusses the mitzva in Parshas Mishpatim of not distressing a widow or orphan. The Torah states in Shemos 22:22 - כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַֽעֲקָתֽוֹ - you should not do so because if they cry out to Hashem, He will surely hear them. Again, a person who relies on Hashem will be answered.

R' Frand closed by telling what he termed a potentially apocryphal story about the Kotsker Rebbi. One day his sister came to him and begged him to daven for her. He told her that he could not do so. She went out the door and wept and said aloud - Hashem, even my brother won't help me, I have only you to rely on. The Kotsker opened the door and embraced his sister and said - that was what I was waiting for. 

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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.

The first vort R' Frand said related to the Mikallel. The Torah writes in Vayikra 24:12 that after he cursed Hashem, he was placed in a lockup while Moshe asked Hashem what he should be done to him.

Rashi explains that at the time of this incident there was another person who was being held -the Mikoshesh. Unlike the Mikallel, it was known that the Mikoshesh was going to be put to death, they just did not know which form of the death penalty would be applied.

Rashi further explains that although both of these men were being held, they were not placed together in the same cell. But Rashi does not explain why they were held separately.

R' Frand quoted the Sefer Ikvei Erev who explains that because it was known that the Mikoshesh was going to receive the death penalty but the punishment for the Mikallel was not yet known, they were not put together so that the Mikallel would not have the anguish of thinking that he might be put to death when the rule of law had not yet been established.

R' Frand commented that we see how considerate they were of the Mikallel's feelings even though he was a miserable human being. It is understandable why a person might violate certain rules such as eating non-kosher, working on Shabbos or chasing other desires, there is no Yetzer Hara for cursing Hashem. Yet, his feelings were considered and he was not housed with someone who was known to be facing the death penalty.

R' Frand said a second vort on the mitzva of Kiddush Hashem which is found in Vayikra 22:32 (וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל). He quoted R' Ya'akov Kaminetzky who asked - why is this mitzva not a direct command - be Mikadesh Hashem? 

R' Kaminetzky writes in Emes L'Ya'akov that the answer can be found in the Rambam Hilchos Yisodei HaTorah (5:5). The Ramam writes that "Kol Beis Yisrael" is required to be Mikadesh Hashem. In so doing he does not write that men and women are required but uses this unusual term of Kol Beis Yisrael. R' Kaminetzky explains that this is because if it was a command, then children would be exempt. However since the requirement is that Hashem's name should be sanctified, it would apply even to children. He further explains that even if a non-Jew sanctifies Hashem's name, he would be rewarded since the end result is Hashem is sanctified. 

He also noted that this is the reason why during the Middle Ages during the crusades, people went to their death with their children, rather than allow the children to be raised as non-Jews.

R' Frand said a different answer in the name of R' Nissan Alpert who writes in Limudei Nissan that a person who is not frum would have a hard time with the concept of dying Al Kiddush Hashem. But a frum person who lives his life by eating kosher, keeping family purity, observing Shabbos, being honest in business, not speaking lashon hara - when the opportunity to die Al Kiddush Hashem comes up it winds up being part of his nature - (וְנִ֨קְדַּשְׁתִּ֔י). 

He tied this into the Gemara in Berachos when R' Akiva's students were asking him - isn't it enough all the torture you are undergoing and he responded that all his life he was pained about how he could keep this mitzva.

R' Frand closed the vort by telling a few stories about Kiddush Hashem. I will summarize the first here - there was a man who had Hertz President's Club privileges which allows the member to pick any car in the lot and then when he checks out they look at his license, print a contract and he leaves without needing to wait at the counter or in any line.

There was a frum man who went and picked up a car under the program. But when he went to drop off the car he realized that they had misread his license and had charged someone else. He thought about just dropping the car and sending the money to the person by Zelle, but decided instead to go in and tell the attendant. 

When he went inside the attendant got the manager who was so amazed by this person's honesty (because he could have just left and someone else would have been charged with no one knowing who he was) that he said to him - even though this cost $217, I am going to comp you because of how honest you are.

This is Kiddush Hashem.

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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.

The first vort R' Frand said this evening related to the death of Nadav & Avihu. He quoted the Da'as Zekeinim M'Baalei HaTosafos which asked  - why is it that they died by being burnt internally, while Titus HaRasha went into the Kodesh HaKodashim in peace and left in peace?

Before answering the question, the Da'as Zekeinim quoted a pasuk (I am unfamiliar with its source) which states that the Bachurim were consumed by fire and the Besulos were not praised. The Bachurim are a reference to Nadav & Avihu - why did they die, because they did not praise the Besulos. How many young girls remained like agunos, waiting for Nadav & Avihu. Meanwhile they said, our uncle is the king, our father is the Kohain Gadol, another uncle is the Nasi and we are the Sganei Kohain Gadol - no girls are good enough for us....and they died without children.

R' Frand said that he is involved in Shidduchim and he sees how many boys and girls will go many years in the parsha of dating and will never find the right mate, because they are too selective. Similarly many parents will feel that no potential candidate is good enough for their child.

R' Frand said that he once spoke with the Skveir Rebbi about this and was told that the boys and girls need to cut their lists to one or two items. He said that for his children there is only one thing - they should marry a "Rebbishe Einikle."

R' Frand observed that we live in a generation where anything can be optimized (my word). He does not visit Starbucks, but he knows that you can get a coffee with many different infusions and options. Similarly when you buy a car there are so many options and choices.

With that mindset on customization, is it any surprise that those in the parsha have lists that are so long?

R' Frand said a second vort on Vayikra 16:18 which states וְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו. Rashi explains that the Kapparah being performed was the taking of the blood of the cow.

R' Frand quoted the Targum Yonasan Ben Uziel who cites the Gemara which discusses the prayer of the Kohain Gadol at the time. He would pray three things: (1) that the king would always be from the tribe of Yehuda; (2) the Jews would need to rely on one and other for financial support, and (3) that Hashem should not heed the prayer of those passing on the roads. The specific prayer of the passersby was that there should not be any rain which would make the roads muddy.

Buy why did this third item need to occupy the Kohain Gadol at the time that he was praying for much more loftier things?

R' Frand quoted the Sefer Bei Chiya which quotes the Divrei Yechezkel who comments on the pasuk (again I am unaware of the source) - far from my yeshua is what I am crying out for. He explains that people cry out for things that are not good for them and the reason their prayers are not answered is because they are asking for things that are not important.

This is the prayer of the passerby - asking on Yom Kippur that there be no rain so that the roads are not muddy during their travels? The Kohain Gadol in turn asks Hashem not to listen to the short sighted prayers by people for the trivialities they don't really need.

[Although not said by R' Frand, it appears to me that the two thoughts are linked. If only those in the parsha were not preoccupied by trivialities, maybe they would find their intended so much quicker].

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Thursday's Parsha Tidbits - Parshios Tazria-Metzorah

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.

Rabbi Frand started the vort by making reference to a story in the gemara about a peddler. The peddler would announce that he was selling the elixir of life and that anyone who wanted the elixir of life should come to him. The peddler was approached by R' Yannai who asked to buy the elixir. The peddler responded to R' Yannai - you are a tzadik, you don't need this. However, R' Yannai persisted. Finally the seller said to him - look in the book of Tehillim - it is written in 34:12-13 -מִֽי־הָ֖אִישׁ הֶֽחָפֵ֣ץ חַיִּ֑ים אֹ֘הֵ֥ב יָ֜מִ֗ים לִרְא֥וֹת טֽוֹב. נְצֹ֣ר לְשֽׁוֹנְךָ֣ מֵרָ֑ע וּ֜שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה.

Following this conversation, R' Yannai was heard to say, all my life I would say these pesukim, but I never understood this until now.

R' Frand asked the obvious question - what was it that the peddler was able to teach R' Yannai about the pesukim in Tehillim which he did not know previously?

R' Frand answered by quoting R' Issar Zalman Meltzer who explained that the peddler was saying - this is life because it gives life. Generally a person who is tempted to sin and refrains from doing so receives a reward for his abstinence, but does not receive a reward for observing a positive commandment as well. However a person who stops himself from speaking loshon hara not only receives the reward for not violating the negative commandment, he even receives reward for keeping the positive commandment of  נְצֹ֣ר לְשֽׁוֹנְךָ֣ מֵרָ֑ע וּ֜שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה.

R' Frand then quoted R' Nissim Alpert who explained that the chiddush of the peddler was where to end the question. While normally we read the pesukim as the question is in the first pasuk (34:12) and the answer is נְצֹ֣ר לְשֽׁוֹנְךָ֣ מֵרָ֑ע וּ֜שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה, the peddler viewed this differently. The question is מִֽי־הָ֖אִישׁ הֶֽחָפֵ֣ץ חַיִּ֑ים? The answer is אֹ֘הֵ֥ב יָ֜מִ֗ים לִרְא֥וֹת טֽוֹב. If a person wants life he should love his days to see good. With that positive mindset he will be more likely to guard his tongue from speaking evil.

R' Frand closed the vort by asking a question related to the punishment for the Meraglim of spending 40 years in the desert as equivalent to the 40 days they were in the land of Israel. But they did not speak loshon hora for 40 days - it probably took only a few minutes! They were only in the land for 40 days.

He answered that they were punished one year for one day because when they walked around the land they viewed the land negatively. Chazal tell us that they had a negative view and said אֶ֣רֶץ אֹכֶ֤לֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔וא (Bamidbar 13:32) based on all the funerals they saw. However they could have looked at the positive - because the people of the land were so preoccupied with the funerals, they did not keep an eye out for the Meraglim.

R' Frand said a second vort which related to the Haftorah of Metzorah which will not be read this year as this Shabbos is also Rosh Chodesh and that Haftorah is read instead. R' Frand quoted R' Bukspan who said his father had observed that the Haftorah starts from the middle of the perek (Melachim II, 7:3) and leaves out the nevuah from Elisha that the following day Hashem would cause the price of flour to fall precipitously and the skeptical response from the king's officer of will Hashem make - אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם הֲיִהְיֶ֖ה הַדָּבָ֣ר הַזֶּ֑ה. Instead the Haftorah begins with a description of the 4 Metzoraim and only ends with the skepticism of the officer and that he was trampled when the prophesy was fulfilled.

He tied this to a Medrash quoted by R' Kasher on Parshas Noach. The Medrash states that the officer's problem was not that he did not believe Hashem could do this, it was that the Jews were not worthy of the reward. He invoked the אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם term because this is what Hashem brought down on the generation of Noach because they were not worthy of being saved. 

For this reason, the officer was not worthy to see the prophecy fulfilled and was trampled by the people when the price of flour dropped.

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Thursday's Parsha Tidbits - Parshas Tzav

Due to this being the last Thursday before Pesach there was no live Rabbi Frand shiur on the Parsha. However 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/174332, but 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 noted that the Korban Todah which is mentioned in the parsha is a Shelamim. R' Frand quoted Rashi who cited the gemara that states that four types of people need to bring a Korban Todah - someone who traveled overseas or through a desert or who was sick or was released from prison. A person who was in danger needs to bring a Korban Todah.

R' Frand observed that this Shelamim is unique because a person needs to bring 40 loaves of bread with the Korban and that the time to eat this is a day and the night afterwards as opposed to a typical Shelamim which is two days.

R' Frand quoted the Netziv who observes that there is an awful lot of food which needs to be eaten in a short period of time. The reason for this is that Hashem wants a person to share his sense of gratitude with others as well.

Unfortunately we don't have a Beis HaMikdash and don't have the ability to bring a Korban Todah. But we do have the Mizmor L'Sodah which R' Frand observed that we often run through. He suggested that when a person has a reason to give thanks he should say the tefillah aloud with a niggun and concentration.

R' Frand quoted a story about the author of the Sefer Shibbolei HaLeket who had a dream while he was sick and he saw an old man who had a candle which he blew out and then relit it. He asked the man what this meant and he was told that the candle was symbolic of his neshama. It was time for him to die, but Hashem decided to give him a new lease on life and he would recover within three days. R' Frand said that the author, R' Tzidkiyahu was so inspired that he decided to write a sefer to thank Hashem and he wrote that sefer.

R' Frand said that he was recently approached by someone who said that his daughter had turned out well [the specific issue was not disclosed] and he wanted to know what to do to show his thanks to Hashem. R' Frand responded that he should so something for the community.

R' Frand observed that we only say Mizmor L'Sodah during the week and never on Shabbos, Yom Tov or even Chol HaMoed Pesach. He said that we can say something instead to show our thanks - Modim three times a day. But we don't appreciate it because we say it so often.

R' Frand said that he heard a story about a yeshiva bocher who was inspired and wanted to lengthen his Shemoneh Esreh like his Rebbi, but he was unable to match the length. He asked the Rebbi how he did it and the Rebbi said, actually I daven a fast Shemoneh Esreh. But when I get to Modim I stop and think about all that I have to be thankful for, including my wife, my family, my children, my community, my job and my ability to give shiurim. Only after I finish the list do I say Modim.

R' Frand said that this can be in lieu of a Korban Todah as well.

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