Devarim: Words Matter

Dedicated to Rabbi Casriel Brusowankin, of Aventura Chabad, whose birthday is today. Today is also the yahrzeit of the Arizal, on whose works our modern day understanding of the Kaballah is based.

It is certainly no coincidence that the name of the previous book of the Torah we just finished (Bamidbar) and of the one we are starting this Shabat (Devarim) come from the word "davar," which means "word."

Speech is so essential and so incredibly powerful, yet we so often completely underestimate it. We forget that the main way we communicate with Hashem and connect with Him is through speech, and that the main way in which distance ourselves from Him and from each other is also through speech: Lashon Harah (literally "evil tongue").

The Arizal himself was extremely careful with his speech, to the point that for two whole years he spoke very seldom to any human being (even to his wife, but don't try this at home :) ). Only when absolutely necessary he would speak in the Holy Tongue, and with the least number of words. (For more information on the life of the Arizal, click here).

The Talmud (Erchin, 15b) states that because of three sins a person may lose his portion in the World to Come: Murder, Adultery, and Idol Worship. Yet, there is a forth sin that is equivalent to these three: Lashon Harah.

The main hero in the fight against Lashon Harah was a Tzadik (saintly person) by the name of the Chofetz Chaim. His name comes from the book he wrote on the laws of proper speech, based on the verse from Psalm 34: "Who is the man that desires life ("Chofetz Chaim")? Guard your tongue from evil and your lips from speaking deceit." By the way, the Chofetz Chaim lived to the age of 95. He also wrote today's most prominent work on the Shulchan Aruch, entitled the Mishna Brurah. Before passing away in 1933, the Chofetz Chaim foretold the great darkness that was about to overtake all of Europe. (For more information on the Chofetz Chaim, and for his entire book on proper speech online, click here).

We are now in the midst of a period of nine days of mourning, which culminate this Tuesday, with Tisha B'Av, the date of the destruction of the first two Holy Temples in Jerusalem, and a day to reflect upon all the great tragedies that have befallen our people, including the horrors of the Holocaust. It is important that during this time the we understand the power of speech and work to improve it. We must also work on our power of hearing speech in the proper, positive way. By doing so, we will reverse all the baseless hatred that caused the destruction of the two Temples, and transform it into what we need in order to see the eternal Third Temple rebuilt: Baseless Love.

If you need any help loving your fellow as yourself, I recommend contacting Rabbi Casriel Brusowankin at 305 933 0770.

To see Kronick's artwork, please visit:

Anna Kronick at Modern Jewish Home

Mattos-Masi: By Rabbi Nosson Spero

This Dvar Torah is brought to you by Rabbi Nosson Spero, from whom the Jewish community of Aventura, FL had the honor of learning for the past years.

The Torah parshiyos of Mattos and Masi are always read during the three weeks that commemorate the destruction of the two temples. What message can we take from these parshiyos which are relevant to the three weeks?

In Parshas Masi, all the travels of the Jewish people that took place during their forty-year sojourn in the desert are mentioned. In total the Jewish people made forty-two journeys.

Why did each of their journeys need to be mentioned? The Seforno explains that this is to show the greatness of the Jewish people. Throughout the Book of Bamidbar, many of the faults of the Jewish people are enumerated: their complaints about the manna, the water, their belief in the false reports of the spies, etc. One might get the impression that the people in the desert were very evil. The truth is to the contrary. The people in the generation of the desert are euphemistically called “dor de’ah”—a generation of intimate contact with Hashem.

If this is so why did they complain so much? We must look at this with a complete paradigm shift. Not how they complained so much, but rather, for a nation that had been bitterly enslaved in Egypt, to follow Hashem in the desert for forty years to an uncultivated land, how did they have the reserve to show such trust in Hashem? As it says in the Book of Yirmiyahu (Jeremiah 2:2) “Hashem says I remember how you were trusting in your youth, your love as a bride, how you followed Me in the wilderness, towards an uncultivated land.”

If so, why is so much time spent on being critical of the Jewish people? This is only done in order to change us. Hashem never criticizes or punishes vindictively, only in the hopes that we may change.

This is how we must approach life. Each of these journeys was mentioned to teach us that in life we all undergo personal journeys (the number forty two relates to the line in the Shema: “v’dibarta bam—and you shall speak about this (the Torah)”. The numerical value of the word bam, which here refers to the Torah, is forty two. Just as forty two journeys were needed then to integrate the Torah before they entered the promised land, each individual needs forty two journeys to integrate the Torah).

And inevitably there will be obstacles, and many ups and downs. But just as the Jewish people, even in their down periods, followed Hashem with trust, we too must make it a priority to follow Hashem with trust.

This is a particularly poignant message during the three weeks. Even though it is a time that we focus on what we lost, we only do so with an eye towards what we know we will one day regain. And that it is our acts that will hasten this future redemption.

The aforementioned verse from Yirmiyahu was specifically said after heavy rebuke. To teach us that even when we are being rebuked or punished, Hashem is with us.

Pinchas: The Fine Line Between Holy Self-Sacrifice and Murder

This week's portion starts out with the a description of Pinchas and his lineage, along with the great reward he receives for his act of zealousness on behalf of Hashem. Below is the first two lines of the portion, with Rashi's commentary:

10. The Lord spoke to Moses, saying: י. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר: 11. Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. יא. פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי:
Phinehas the son of Eleazar the son of Aaron the kohen: Since the tribes were disparaging him, saying, Have you seen the son of Puti, whose mother’s father [Jethro] fattened (פִּטֵּם) calves for idols (See Rashi, Exod. 6:25), and who killed a chieftain of an Israelite tribe? For this reason, Scripture traces his pedigree to Aaron. — [Sanh. 82b, Num. Rabbah 21:3, Mid. Tanchuma Pinchas 2] פינחס בן אלעזר בן אהרן הכהן: לפי שהיו השבטים מבזים אותו, הראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודה זרה והרג נשיא שבט מישראל, לפיכך בא הכתוב ויחסו אחר אהרן:

There seemed to be almost a general consensus among the tribes that the actions of Pinchas were absolutely wrong, and they wanted to excommunicate him. They compared his actions to the murder of animals for the sake of idol worship. In fact, Pinchas' actions were for the sake of peace, and Hashem Himself interferes in order to protect him both physically and spiritually. Pinchas is entered into a "Covenant of Peace" from God, and is made a Kohen.

While some might use this portion of the Torah to justify radical and violent behavior, it should primarily be used to prevent such actions. One has to be on the level of Pinchas (who our Sages tells us is also Elijah the Prophet) to know when such actions are appropriate. Anyone not on that level might think he's doing a righteous act, but in fact is probably committing murder and idol worship.

The Torah also equates anger with idol worship. When a person is angry he loses control - he forgets Hashem to the point that his very soul becomes impure and leaves him. This is what leads to violence.

99% of the time violence is not the answer. There is a fine line between holy self-sacrifice and murder. Unfortunately, certain segments of the Arab world have crossed this line long ago. Let us not fall into this trap. Instead, let us help them out of it - always holding firm in our ground and demanding the respect we deserve - but never engaging in this cycle of fruitless violence and idolatrous murder.

July's Book of the Month: The Three Messengers

By: Rebbe Nachman of Breslov

Part of the "Children's Treasury of Rebbe Nachman's Tales" series.

A king send three messangers to another land with an important, secret message - how many will be able to deliver the message?

Includes a "Things to Think About" guide for exploring the valuable concepts expressed within the story's framework.(44 Pages)

To purchase a copy of this book click here.