Bilaam’s Curses Transformed into Blessings

Parshas Balak

Posted on June 23, 2010 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The Torah has great relevance to all current events. It is not a book of history but it is rather a book about humankind – its greatness and evil, wisdom and creativity and its pettiness and foolishness. This week’s parsha allows itself to be read in the context of our current world and perhaps, most acutely, in the relationship of the Jewish people and the State of Israel to their adversaries and to the world generally.

The Jewish people under the leadership of Moshe have fought a number of wars against enemies – Amalek, The Emorites, the Canaanites, the king of Bashan, etc. – and emerged victorious in all of these physical encounters. The king of Moab, Balak, afraid to confront Israel directly again in open battle, devises a new strategy to destroy the Jewish nation. He hires a media expert, Bilaam, to conduct a public relations campaign against the right of the Jewish people to exist. He reasons that though they may not be defeated in war, they can be cursed in the eyes of the world.

To put Bilaam into our terms and times, he is the UN, rights commissions, the European Union, blockade breakers, NGO’s, human rights activists and the literary and academic world. Balak is happy to fund Bilaam’s efforts – the New Balak Fund. Bilaam’s prose and poetry are unmatched for beauty in the Torah. He is the hero of the intellectual set, the advisor to kings and rulers, a recognized expert, while, in reality, he is nothing more than an empty suit.

Balak is convinced that if he cannot conquer and destroy the Jewish people by direct aggression he will now be able to do so through guile, falsehoods, demonization and deligitimatization. Bilaam is Balak’s default weapon against Moshe and Israel.

The Lord intervenes with Balak’s scheme. Bilaam turns out to be completely unreliable as far as Balak is concerned. Bilaam gives advice to Balak regarding how the women of Midian and Moab can seduce the Jews into sinning and thereby bring Heaven’s wrath against them. The Jewish nation is damaged by Bilaam but his main objective of destroying Israel is blocked by Divine fiat.

The insults become praise and the malevolence of his thought is somehow transformed into a badge of honor by Moshe and Israel and so recorded in the Torah. Balak’s promising plot has failed in its objective and eventually he, his nation and Bilaam bring only death and destruction upon themselves.

The destruction of Judaism and the Jewish people has been an age old object of many Balaks and Bilaams. They still exist today and are still hard at work at their nefarious schemes. Yet, somehow deep in our souls we know that the curses will be transformed into blessings and, eventually, enmity will subside and evaporate. May we be privileged to transform the current words of the Bilaams of today to words of blessing just as occurred to the original Bilaam of long ago.

Shabat shalom,
Rabbi Berel Wein

In Control (17th of Tammuz)

“On the seventeenth of Tammuz the Tablets were broken” (Ta’anis 26a)

Five calamities occurred on the seventeenth of Tammuz. The first of these calamities is recorded in the Torah. Upon descending the mountain after having received the Decalogue, Moshe witnessed Bnei Yisroel celebrating the creation of the golden calf and he shattered the Tablets.[1] The verse describes the Tablets as “charus” – “engraved”.[2] The Mishna states that the word “charus” can also be read as “cheirus” – “freedom”, for only the study of Torah brings true freedom.[3] Therefore, the breaking of the Tablets reflects a loss of freedom for the Jewish people.[4] What is the difference between the secular definition of freedom and that of the Torah? How do we reconcile the “pshat”, the straightforward reading of the text as “charus” – “engraved”, with the “derush”, the homiletic interpretation as “cheirus” – “freedom”?

Freedom is often defined as our right or privilege to act or express ourselves without coercion in whichever manner we desire. The Torah’s definition of freedom is cognizant of the fact that very often we behave in a manner which hides under the guise of freedom of expression, yet in reality we are submitting to coercive forces. Whether our actions are influenced by societal pressures or by our physical or emotional desires, these actions cannot be described as completely free from coercion. We ourselves are aware of the destructive nature of our actions but are helpless to overcome the deceptions of societal acceptance and self-gratification. The pursuit of Torah not only empowers the individual with the ability to overcome any coercive forces, but also removes the conflict that exists in the decision making process, synthesizing the individual’s visceral sense to behave appropriately with his desires. Being bound by restrictions does not imply a lack of freedom; restrictions are not only ultimately for our benefit, but they prevent us from taking actions which we truly wish to avoid.

The words of the Decalogue symbolize spirituality and the Tablets themselves, that which is physical. Had the Decalogue been described as ink which is scripted upon parchment, this would imply imposition of the words upon the Tablets. Chazal teach us that Hashem miraculously caused the letters of the Decalogue to suspend themselves within the Tablets. The Tablets wrapped themselves around the words, conforming to them.[5] This reflects the complimentary nature of the physical and the spiritual which can coexist without any conflict.

We all have a natural proclivity to behave in an appropriate manner. The Torah removes the impediments that mask our true feelings, breaking through the misconceptions and misguided value system which society creates for us.

1.Taanis 26a
2.Shemos 32:16
3.Avos 6:2
4.Eiruvin 54a
5.Megilla 2b

Anger: Avoid it at all Costs!

Parshas Chukas

Posted on June 26, 2014 (5774) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Moshe is finally done in by the requests of the Jewish people in the desert – this time again for their water supply. In his exasperation about their constant litany of complaints and grumblings, he transgresses over G-d’s commandment to speak to the rock and instead he strikes the rock with his staff. His punishment for this act is swift and dramatic. He will not step into the Land of Israel but only be able to glimpse it from afar.

There are many questions and difficulties raised regarding the narrative of this incident in the Torah. Firstly, complaints about the lack of water are certainly legitimate complaints. Human beings cannot survive without water and now that the miraculous well of Miriam disappeared with her passing, the pressing need for a replacement water supply was obvious.

So, why does Moshe become so angry with them and describe them as a rebellious mob? And another perhaps greater and more difficult question is why this sin is the one that seals Moshe’s fate? Does the punishment really seem to be commensurate with the crime? All of the commentators to Torah over the ages have dealt with these two questions and have advanced a wide variety of insights and explanations regarding the issues raised. It is apparent that the Torah somehow wished these issues to be further explored and studied and therefore it left its own description of the matter somewhat vague and mysterious – hiding in the narrative more than it was willing to reveal.

Maimonides and other scholars throughout the ages see the events of this week’s parsha as the concluding part of a continuing and cumulative pattern of behavior, both on the part of the people of Israel in the desert and of Moshe as well. Moshe realizes, as do the people, that they require water to sustain them. But this request and the manner that it is presented to Moshe is part of their long- running, nagging behavior pattern in the desert.

For the Jewish people, there is still a vestige of resentment against G-d for redeeming them from Egypt. There they had water in abundance, and it was natural not miraculous water. Miraculous water binds them to a commitment to G-d and His Torah – a commitment that a portion of the people is always attempting to wriggle out from.

With their seemingly reasonable request for water, Moshe senses all of this background music. They really want to opt out of the entire mission of Sinai, which results in Moshe’s extreme display of displeasure. And Moshe’s anger again undoes him. There is an entire literature of rabbinic study about the moments and causes of Moshe’s anger that appear throughout the Torah.

For Moshe, the greatest of all human beings, it is agreed that this is his one failing. And, therefore, Moshe unwittingly becomes the model and example of the dangers involved in falling into the pit of emotional anger. The incidents of his anger – past and present – were now cumulatively judged by Heaven and the punishment is not for this one incident alone. Anger is a character trait to be avoided at almost all cost.

Shabat shalom

Rabbi Berel Wein

 

The Power Of Prayer

Parshas Chukas

Posted on June 26, 2014 (5774) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Beginner

 “And Moshe sent emissaries from Kadesh to the king of Edom…”(20:14)

Moshe sends a delegation to the king of Edom requesting permission to pass through his country. He instructs his emissaries to relate the Jews’ experience in Egypt to the king. The Torah records that one of the statements which was made to the king was “vanitz’ak el Hashem vayishma koleinu” – “and we cried out to Hashem and He heard our voice”.¹ From the fact that the verse states that Hashem heard our voice, rather than our cries, Rashi interprets that Moshe is sending a warning to Edom that we have the legacy of our Patriarchal blessing received from Yitzchak, “hakol kol Yaakov”, the power of the voice of Torah; Bnei Yisroel are infused with the blessing that when we pray, we are answered.²

The king of Edom responds by saying that he will come out with sword in hand if Bnei Yisroel attempt to traverse his land. Rashi again comments that through his words the king of Edom is invoking the Patriarchal legacy which was conferred upon Eisav, the father of Edom, “by the sword you shall live”.³

Moshe must have been aware that just as Bnei Yisroel have the power of prayer to facilitate their success, the Edomites have the power of war. Why does Moshe assume that Bnei Yisroel’s Patriarchal legacy is superior?

The key to solving this dilemma lies in Rashi’s comment on the preceding verse. The emissaries relate “and with us the Egyptians dealt evilly and with our fathers.”⁴ The construct of the verse appears convoluted. Why does the verse not simply state that “the Egyptians dealt evilly with us and our fathers”? Rashi explains that the verse is stressing the notion that the affliction suffered by our fathers is a byproduct of our affliction. The “fathers” referred to in the verse are not our biological fathers who endured the servitude in Egypt with us, rather our Patriarchal Fathers who, although they were not present with us in Egypt, suffered our pain.⁵

Why is it necessary for Moshe to allude to this concept in his message to the king of Edom? The power of prayer which Bnei Yisroel have rests not only in our capacity to extricate ourselves from our own predicament, but also in our ability to relieve our Patriarchs of the distress caused to them by our situation. It is this ability which motivates Hashem to answer our prayers, not only in our merit, but in the merit of our Forefathers as well. The ability with which Edom is imbued benefits only them, and not their forefathers. Their forefathers do not feel the distress of the later generations, for they do not enjoy a closeness to them as do the Forefathers of Bnei Yisroel to the Jewish nation.

1.20:16 2.Rashi ibid. 3.Ibid. 4.20:15 5.Ibid.

To Balance the Ego

Parshas Korach

Posted on June 19, 2014 (5774) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

In the entire biblical narrative of the sojourn of the Jewish people in the desert of Sinai, the tribe of Levi is not mentioned as being a participant in any of the rebellions and mutinies of the Jewish people against G-d and Moshe. The tribe of Levi stood firm in its faith and loyalty during the disaster of the Golden Calf and rallied to the side of Moshe to stem that tide of idolatry.

In the complaints mounted against Moshe and G-d about water and food, the tribe of Levi is not to be found. The tribe of Levi did not participate in the mission of the spies and explorers of the Land of Israel and there is opinion that it was not included in the decree that that generation would die in the desert and never see the Land of Israel. Yet this seemingly impeccable record is tarnished by the events described in this week’s parsha.

Here, apparently, the tribe of Levi, through Korach and his supporters, are the leaders of a very serious rebellion against the authority of Moshe. Moshe himself is a Levite and when he criticizes the behavior of the tribe of Levi – “is it not enough for you to be the chosen servants of the Lord in your Levite status that you must insist that you will also be the priestly class of Israel?!” he certainly does so with heavy heart and great bitterness. In effect he is demanding to know what happened to turn the holy tribe of Levi into a rebellious group whose punishment would be their being swallowed up by the earth.

One of my favorite truisms in life is that one is never to underestimate the power of ego. The Great War of 1914-18 was in a great measure caused and driven by the egotistical whims of some of the main monarchs of Europe who were then in power. The Talmud records for us that the evil but potentially great King of Israel, Yeravam ben Nvat, was offered by G-d, so to speak, to stroll in Paradise alongside King David and G-d Himself, again, so to speak.

The Talmud tells us that Yeravam refused the offer because King David would have preference of place over him on that walk in Heaven. The message and moral that the Talmud means to convey with this story is how dangerous and tragic an inflated ego can be to one’s self and, if one is in a position of leadership and authority it, may affect others as well.

Korach and the tribe of Levi fall victim to their inflated egos. Their sense of self is now far from reality and responsibility. One cannot be without ego and self-pride. Yet these attributes must be tempered by perspective, logic and a sense of loyalty and obedience to the word of G-d. That, in my opinion. is the basic lesson of this week’s parsha.

Moshe’s overriding sense of modesty diminishes the drive of his own ego and he is able to say “would that all of G-d’s congregation could join me as prophets.” Korach, consumed by his unjustly inflated ego, destroys himself and many others in his quest for positions that do not belong to him nor is he worthy of having.

Shabbat shalom

Rabbi Berel Wein

 

Hypocrisy

Parshas Korach

Posted on June 8, 2010 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Tragedy follows tragedy in the book of Bamidbar. The unwarranted complaints of the people regarding the food in the desert and the false report regarding the Land of Israel that was discussed in last week’s parsha end in plague, punishment and disaster. This week’s parsha describes the rebellion of Korach and his cohorts against Moshe and the supremacy of Torah within Jewish society.

It seems that there is a latent death wish that lurks within Jewish society that does not allow it to free itself from repeating terrible mistakes over and over again. The generation of the desert saw miracles, even G-d’s presence, so to speak, on a regular basis and nevertheless constantly escalates its defiance and rebellion against its special role in human civilization.

It really is a form of regret on the part of many Jews in the desert to having accepted the Torah carte blanche at Sinai. This group did not intend to be a chosen people. The plaintive cry of “let us just return to Egypt” is really a cry that “we wish to be just like all other peoples!” And it is a situation that repeats itself in almost every generation of Jewish life.

The struggle within Jews and Jewish society in all ages is whether to accept its G-d-given role as a “treasure amongst all nations” or to somehow renounce all pretense of being a special people. The choices are not really portrayed as being that stark. Rather, it reflects itself in a continuum of Jewish observance, adherence to Jewish values and the willingness to remain proudly Jewish in a world that is hostile to Jews, a Jewish state and Judaism itself.

Korach wraps his personal animosity towards Moshe and his frustration of not achieving the recognition that he feels is due him within a cloak of holiness and altruism. Hypocrisy always abounds, especially amongst those that judge others. The self-righteous give righteousness itself a bad name.

The claims of Korach which he speaks in the name of democracy, that all the people are holy and worthy of leadership, resound in classical correctness. They are hard to argue against and certainly have great public resonance and appeal. The problem with Korach’s appeal and words is that they are basically fraudulent.

Moshe’s stature is determined by G-d and has been vindicated throughout the ages of Jewish history. There are no truly unbiased people in the world. But there are those that, at the very least, recognize their bias and attempt to deal with it honestly and intelligently. Hypocrisy is the attempt to cover up the bias with false nobility of purpose and affected altruism.

It is a reprehensible character trait, far greater in potential destructiveness than is open hostility itself. This is what made Korach so dangerous and why Moshe’s determination to publicly expose and punish him so strident and insistent. The tragedy of Korach lies not only his own personal downfall but rather in the havoc and confusion that it created in the Jewish society. It is a situation that repeats itself today as well.

Shabat shalom,
Rabbi Berel Wein

Gentle Reminders

Parshas Shlach

Posted on May 31, 2010 (5770) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner The universal image of the devout Jew is a praying figure wrapped in a tallis, but it is not the tallis that is significant. Rather, it is the long fringes on each of its four corners. At the conclusion of this week’s Torah portion, we read that these fringes were to be dyed a particular shade of blue called techeiles. What was the significance of this particular shade of blue?

The Talmud explains: “Because techeiles is reminiscent of the sea, and the sea is reminiscent of the sky, and the sky is reminiscent of the Kiseh Hakavod, Hashem’s celestial throne.” Wearing techeileth, therefore, draws the mind to thoughts of Hashem and is a source of constant inspiration.

The questions immediately arise: Why do we need any memory devices at all to remind us of Hashem? Why doesn’t the Torah simply command us to think of Hashem continuously?

Furthermore, why does the Torah choose techeiles which reminds us of Hashem in such a roundabout way? Why doesn’t the Torah simply choose a color directly associated with Him?

The commentators point out that our natural tendency of people is to connect what we see with whatever is dear to our hearts. Thus, a businessman spotting a piece of paper on the ground will think of the problems of waste disposal, the new technologies, the investment opportunities in companies active in this field. A policeman spotting the same piece of paper will think of the littering laws, zero tolerance policies, litterbug fines. An environmentalist will think of the tree that was cut down to produce this piece of paper which was so casually discarded. The businessman, the policeman, the environmentalist may all have been walking along absorbed in totally unrelated thoughts. But that little deviation from the ordinary, the simple piece of paper lying on the ground, pulls each one out of his reverie and sets him off in his own individual direction along the route that is dear to his heart.

In this light, the commentators explain the rationale behind techeiles. The Torah does not make unrealistic demands of us. The Torah realizes full well that no matter how spiritual we want to be, no matter how much we would like think of Hashem, we still live in the mundane world. We have to earn a living and pay the mortgage and take care of the children, and we cannot realistically expect to keep our minds focused on Hashem at all times.

If, however, we truly yearn to be connected with Him, if we harbor a strong love for Him deep in our hearts, then a few gentle reminders here and there will bring Him squarely back into our thoughts. Therefore, the Torah does not simply command us to think of Hashem at all times. It is too much to expect of us amid the sea of distractions in which we live. Instead, the Torah tells us to keep a symbol with us at all times, a symbol which will remind us of Hashem with just a brief glance.

To accomplish this purpose most effectively, the Torah does not choose a symbol directly associated with Hashem. Rather, the Torah chooses a fairly simple symbol which can insinuate itself easily into the mad rush of daily life, a shade of blue that reminds us of the sea. But once the chain of thought is set in motion, our natural tendencies take over. That flash of blue sets us to thinking, and if there is a true love for Hashem deep in our hearts, our thoughts will naturally turn to Him. If the heart is set in a good direction, the mind is sure to follow. But the converse is also true.

A great sage was visiting an art gallery, and he saw a large redfaced man protesting vigorously in front of a colorful abstract painting.

“How can you display such lewd art?” the angry man yelled.

Intrigued, the sage drew closer and looked at the painting.

“My good fellow,” he said. “This is a wonderful painting. It is a warm representation of a mother soothing a distraught child. The lewd images you see on the canvas are a reflection of the lewd images that occupy your own mind.”

In our own lives, we are all caught up in the dynamics of our daily existence, continuously distracted by financial, familial, social, emotional and all sorts of other concerns that make up the fabric of our lives. Under these circumstances, it is very easy to forget about Hashem. But if He has a permanent place in our hearts, if deep down we recognize and acknowledge that life has no meaning without a strong relationship with Him, then we will inevitably find myriad symbols everywhere that will nudge us gently back on track and bring Him back into our thoughts.

Text Copyright © 2010 by Rabbi Naftali Reich and Torah.org.

 

 

Challah: The Breadwinner

Parshas Shlach

Posted on June 19, 2008 (5768) By Rabbi Osher Chaim Levene | Series: The Living Law | Level: Beginner

The Mitzva:

When kneading a sizeable dough of the five main types of grain (wheat, barley, rye, spelt and oats), a portion of challah was first separated as tithes to the Kohen before the bread was eaten (Bamidbar 15:19-21). (Today, the separation of challah is performed but burnt).

The fruit from the field can be eaten immediately. The production of bread, however, necessitates an elaborate series of activities including threshing, winnowing, grinding, kneading, and baking. Still, a portion of dough is first set aside to G-d before man partakes of it.

Bread is the mainstay of man’s diet. Bread, that is not the foodstuff of animals, magnificently embodies the uniqueness of humanity. In fact, there are some remarkable parallels illustrating the affinity between “bread” and “man”.

Only man has to work as a “breadwinner” with backbreaking labor. Actually, this toil was as a direct consequence of man misusing his bechira, “free will” and the repercussions of Adam’s sin, eating of the Tree of Knowledge, which according to one opinion was of wheat (Berachos 40a). Adam feared “shall I and my donkey eat out of the same trough?” (Pesachim 118a) but his fears were allayed when G-d declared to him “with the sweat of your brow you shall eat bread” (Bereishis 3:19).

The sophisticated manufacture of bread, despite its elongated process, affirms man’s superior intelligence.

When his actions are holy and directed to G-d, he is rightly crowned the “king” over the other creatures of this world. However, were he to sin, he plummets from his position and loses this title. Adam was rightly concerned lest he degenerate to the lowly level of an animal, to indulge in animalistic behavior.

In his formation on the Sixth Day of Creation, Adam’s body was “kneaded [like a dough] from the [earth of the] ground” (Sanhedrin 38b) into which G-d implanted a divine “soul” to elevate and uplift him from a purely materialistic existence. In-other-words, Adam’s curious description of the “challah of the world” (Bereishis Rabbah 14:1) points at his exalted status that rests upon his ability to sanctify himself and the world around him just as the portion of challah is sanctified to G-d before partaking of the rest of the bread.

It is true that this task “with the sweat of your brow you shall eat bread” would require wrestling the stubborn earth to elicit the latent holiness within. But do this he must – until he can declare G-d in the universe as evident within the blessing on bread produced by man, proclaiming G-d with the words: “hamotzei lechem min ha’aretz, the One who brings forth bread from the ground” (Shulchan Aruch, Orach Chaim, 167:2).

It is appropriate how, like man as king over the creatures, bread is similarly elevated above everything else.

Bread is itself a symbol of kingship. When Boaz gave Ruth “bread” (Ruth 2:14) he symbolized how she was deserving of siring kings (Shabbos 113b). It is not coincidental that King David, descendant of Ruth, came from “Beis Lechem” (Bethlehem) that literally translates as “House of Bread”. The most prominent and “king” of all foods, bread has a separate blessing of its own. It is the basis of the meal (breaking bread) which is typically eaten first and afterwards there is the biblical obligation to recite “birchas hamazon, blessing after the Meal”.

This, then, provides an additional dimension of the symbolism of challah. Lest man forget how he is the “challah” and “king” over the lower world, his diet is distinctive to that of the other beasts.

His goal is to always be the “breadwinner”: to grapple with the “ground” and to bring forth its “bread” and spend his energies to ensure the sanctification of G-d in the world.

 

 

 

 

Fear of the Unknown

Parshas Behaaloscha

Posted on May 30, 2018 (5778) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

Human beings are by their very nature creatures who are eternally dissatisfied and fearful. It is a rare person that, even at a joyous family occasion, can grasp the moment and fully enjoy it. Even as the bridal couple stands under their marriage canopy, observers and the families of those concerned are already fretting about what the future will hold for the young couple. Rarely can a person truly live and enjoy the present.

In the Torah reading of this week the generation that left Egypt, received the Torah on Sinai and witnessed all of G-d’s miracles on a first-hand basis, nevertheless begins to fray and fall apart. Their main concern, the doubt that hovers in their minds throughout the 40 years of existence in the Sinai desert, is how they will fare when they finally do reach and settle the promised land of Israel.

This task appears to be so daunting that it frightens them. The reassurance given them by Moshe, that G-d will continue to perform miracles on their behalf does not resonate with them. Their frustration will eventually burst forth in the Torah reading of next week with the story of the spies and their evil report regarding the land of Israel. The father-in-law of Moshe himself leaves them and no arguments or persuasions can change his mind. In its way, this was a crushing blow to the morale of the Jewish people and only confirmed their doubts as to whether they have a future in the land of Israel.

In effect, the mindset of the people was that today’s miracles do not guarantee the presence of miracles tomorrow and that the land of Israel is too risky an adventure to entertain.

The fear and disaffection for the land of Israel lies at the root of all of the upheavals and rebellions that we will read about this Shabbat and in the coming Torah readings as well. They may complain about food, their leaders and all sorts of other gnawing issues that trouble them but that is only a cover for their fear of the future and for the unknown that the land of Israel represents to them.

This is a situation that exists even today in the Jewish world. It is a lack of self-confidence that we paper over with bravado. Deep down we are aware of the precarious nature of our situation and of the hostility of the world towards our state and us. To a great extent we whistle when passing the graveyard because of our lack of faith in ourselves, our future and even in the G-d of Israel.

We cannot be satisfied with the moment because of our concerns, no matter how unwarranted they may be regarding the future. Naturally, we are somewhat traumatized by our past and it is not a simple matter to simply ignore the problems and enemies that loom over us. Nevertheless, we are bound to rely upon our faith that all will yet turn well for the Jewish people and the state of Israel and we attempt to live our lives and order our priorities accordingly.

Shabbat shalom

Rabbi Berel Wein

The Ever New in the Never Old

Parshas Behaaloscha

Posted on June 7, 2012 (5772) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

HASHEM said to Moshe saying, “Speak to Aaron and say to him: When you “light-up” the lamps, toward the face of the Menorah shall the seven lamps cast light.” Aaron did so- (Bamidbar 8:1-2)

Aaron did so: To teach you the praise of Aaron that he did not change. (Rashi)

What’s so great that Aaron lit the lights? Anybody could do that! Why would he do differently than what he understood with perfect clarity G-d had told him to do? So what’s the great praise for?

The Sefas Emes offers an answer that not only did Aaron not deviate in the behavior of lighting the first time but for all forty years in the desert he maintained the same high degree of intensity and excitement as if it was the first time. Even though people are naturally dulled by repetitive actions and driven to search for something fresh the “first time” is the choicest of them in terms of pure passion!

The $64,000.00 question is, “How do we bottle the enthusiasm of that “first time”? Perhaps that’s why people hire photographers and videographers for weddings and Bar Mitzvos! That alone does not do the job! Not only is this a curious psychological point but it might touch upon the greatest challenge of our time and understood properly may yield the secret to our real happiness. How does one always enjoy the old and not be tempted to constantly search for new stimulation!

The Sefas Emes quotes a well-known Rashi on a familiar verse in the 2nd Paragraph of Shema, “And it will come to pass if you continually hearken (accept and review) My commandments that I command you today…” (Devarim 11:13) Rashi explains the double expression of listening, “If you will listen to the old you will understand the new!” On the latter word “today” he says that words of Torah, the commandments should be new and fresh to you as if you heard it spoken to you today!

A joke is told about a general that heard his troops were grumbling and complaining and it disturbed him even more when he discovered that they were upset about the food! He assembled his men and gave them a piece of his mind. Drawing on his knowledge of the history of war, he asked rhetorically, “Do you think Napoleon’s men at the Waterloo complained about the bread being stale!?” Just then one of the soldiers interjected, “No sir! It was fresh then!”

How does one retain freshness of that which is no longer “new”? Our national commitment to Torah was 3324 years ago and privately at the time of our Bar Mitzvah and so it is with a marriage! What’s the secret? The answer is that there is no such thing as “old” in the world of the spirit! We recite twice daily, “Who renews continually with His kindliness the action of creation.” Everything is actually new!

Reb Aryeh Levin ztl. of “A Tzadik in Our Time” fame was observed gazing at a flickering flame! When what he was doing, he replied joyfully, “I’m drinking in the light!” “Simple” things do not lose their luster to spiritually sensitive individuals! The candle is casting off fresh light each moment! A glass of water can be more enjoyable to a tuned-in person than a can of coke to the man on the street! King Solomon says, “The person with a good heart is always drinking!” His good thoughts lead him to become intoxicated by any and all aspects of life! The “old” is as fresh as a “first time”! One need only to go up to the light- like Aaron!

One of my boys once told me he was bored! I told him that he is not bored! He’s boring! To prove the point I asked him to survey the room and find anything blue. Then I blindfolded him and asked him to tell me what in the room is brown! He immediately reminded me that I had said blue. However, now I want what’s brown! Then I asked, for what’s green-glass-round-metallic- etc. He realized that he had never explored the room. He never looked at that room or any other the same – and we had only just begun. We may not yet merit the hidden joy of the “new” until we first encounter the ever new in never old.

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.