JULY 24, 1998 VOL 1, ISSUE 37 1 AV 5758
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT MATOT-MASEE
DVAR TORAH: Masee begins with enumerating the 42 "journeys of the children of Israel leaving the land of Egypt" until reaching Yarden Yericho (the Jordan near Jericho). The Torah's phraseology here raises an obvious question: It took only one journey to leave Egypt; the other 41 journeys were after the people had already left Egypt. Why then the plural form of "these are the journeys"?The term Mitzrayim (Egypt) derives from the word meytzarim - (restrictions; restraints). Mitzrayim, therefore, refers not only to a particular land but also to a condition of both physical and spiritual confinement. The term Yericho (Jericho) derives from the word rei'ach (smell), and alludes to Moshiach of whom it is said "veharicho b'yiras Hashem - in the fear of G-d.." (Isaiah 11:3): that is, Moshiach is called "mari'ach veda'in - he is able to judge a person by merely "smelling" him." (Sanhedrin 93b) The 42 journeys, therefore, relate to 42 stages of leaving mitzrayim, personal or national restrictions and confinements before we reach the true and ultimate freedom of Yericho, the Messianic redemption.
Having left the physical Egypt was indeed a liberation, but only relative to the previous slavery. In terms of our ultimate goal, however, it was not yet true and full freedom. Every one of the 42 journeys represented a further progress, a liberating ascent in terms of the preceding stage, yet remained a mitzrayim, none the less, in terms of the final and highest level to be achieved. The "journeys" (in plural form) thus teach us that we must forever press on, progress and ascend, regardless of past achievements. We are and remain in Mitzrayim, of one form or another, until we reach Yarden Yericho, the freedom of Moshiach - speedily in our very own days
. (From: Insights to Geula)"Moshe said to the children of Gad and the children of Reuven, 'Shall your brothers go out to battle while you settle here?' " (32:6) QUESTION: If they were settling in a different land, what was the problem with not participating in the war for Eretz Yisrael? ANSWER: Though the Jewish people are dispersed to many parts of the world, they are strongly united and psychologically interdependent. Thus, when a Jew in any part of the world experiences misfortune, Jews throughout the world feel compassion and express concern. Moshe said to them, "Considering the emotions of the Jewish people it would be impossible for you to sit calmly and enjoy your land in Jordan when at the same time your brethren are engaged in war."
Tosafot in Gemara (Menachot 37a) quotes a Midrash that a man with two heads married a woman with one head and they bore both a one-headed and two-headed child. When the father died, the children came before King Shlomo and the one with two heads demanded a double portion of the estate (inheritance). The wisest of all man covered one of the heads of the two- headed son and poured boiling water over the other. When the covered head bellowed in pain, it was evident that the two heads were part of one person. This story suggests a metaphor for the Jewish people. Being scattered throughout the world, it seems, superficially, that the Jewish people have a number of "heads." Each one has adopted a distinct dialect and way of thinking, and his respective distinctness detaches him from other Jews. While on the surface this may appear true, once "boiling water" is poured over a Jewish community, instinctively, as one unit, all Jews the world over feel the pain and sorrow of their fellow Jews.
"These are the journeys of the Children of Israel, who went forth from the land of Egypt according to their legions, under the leadership of Moshe and Aharon." (33:1) QUESTION: The word "eileh" - "these are" - seems superfluous. It could have just said "masei bnei Yisrael" - "the journeys of the Children of Israel"? ANSWER: The Jews were supposed to
be in Egypt for four hundred years, but in actuality, they were there only two hundred and ten years. The additional one hundred and ninety years are made up by the exiles encountered after the departure from Egypt. This parshah is not only a record of the past, but also an allusion to the future exiles and the ultimate redemption through Mashiach. The first letters of the words "Eileh masei" are an "alef" and a "mem" and allude to our redeemers. The redemption from Egypt was through Aharon and Moshe. The saving of the Jewish people from annihilation in the days of Achashveirosh was through Esther and Mordechai and the ultimate redemption, after which there will no longer be any exile, will come through Eliyahu and Mashiach.
"Aaron the Kohen went up to Mount Hor at the word of G-d and died there...in the fifth month on the first of the month." (33:38) QUESTION: The passing of Aharon is first recorded in Parshat Chukat (20:22 - 29). Why is there no mention there of the date? ANSWER: Aharon passed away on Rosh Chodesh Menachem Av, which is in the middle of the three-week period known as "bein hameitzarim" - "between the straits." His passing was a very sad event and the entire Jewish community mourned (20:29). Parshat Masei is always read in the middle of the three weeks and very close to, or on, Rosh Chodesh Menachem Av. Therefore, it is appropriate to indicate the date of his passing in this parshah.
It is particularly appropriate, as we recall the passing of Aharon, to reflect upon his love for his fellow and endeavor to emulate him. We should love peace and pursue peace, love our fellow creatures and bring them near to the Torah (Pirkei Avot 1:12). One of the primary causes of the destruction of the Beit HaMikdash was sinat chinam - baseless hatred and animosity (Yoma 9b). Through true Ahavat Yisrael we will speedily merit its rebuilding.
(From: Vedibarta Bam by Rabbi Moshe Bogomiisky)PIRKEI AVOT
"Which is the best trait for a person to acquire? ...Rabbi Shimon said, to see what is born" (Avos 2:10)
A cornerstone of the teachings of Rabbi Israel Baal Shem Tov is the doctrine of "Perpetual Creation." Briefly stated, this means that G-d's creation of the universe, commonly perceived as a one-time event, is a continual act on His part. In each and every fraction of time, the world is born anew out of a state of absolute nothingness, as the Creator again imparts life and being to every existence. Here we have the deeper meaning implicit in Rabbi Shimon's praise of "one who sees, that which is born."Rabbi Shimon is saying: Behold the world's perpetual birth out of utter nothingness. Do not perceive the universe as an existence in its own right --- understand that in essence it is nothing, that this seemingly formidable reality of a moment ago is now not and must again be brought into being by the Creator. What is real is only the Divine will to create.The implications of this perspective on existence are manifold. Often, the "realities" of our world appear to preclude one's fulfillment of G-d's will: "realistically" one may see no way of earning a living unless one works on Shabbos; "realistically" one's efforts to positively influence one's fellow stand no chance of success. But one who sees the world born anew every fraction of time by an act of Divine creation understands that "reality" can never be inconsistent with the Divine will. It's not even a question of the Divine will being more "powerful" than reality; reality is nothing but the fact of G-d's will to create it, as it is, in the present micro-moment.
(From: Beyond the Letter of the Law by Yanki Tauber)
Being human means being productive
-The Rebbe
No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he- this particular person - shall earn. One must do what is necessary, but one must remember that all his work is but an adjunct.
The main thing is G-d's blessing, and that blessing is earned by being observant of G-d's commands; davening with a minyan, observing Shabbat B'hidur (beyond the minimum, with "beauty"), meticulous observance of Kashrut, having children instructed by sincerely religious teachers. (From Rebbe's Hayom Yom, Menachem AV 4).