BISHALACH - NO FREEBIES

 BISHALACH - NO FREEBIES

The Chidah writes that Klal Yisrael said מן הוא - מ'עשה נ'יסים הוא - not knowing if they could benefit from it being that it was supernatural. Moshe responded   

הוא הלחם - it is THE bread that you are familiar with - a consequence of Avraham's לחם that was offered to his "guests". Since the bnei Yisrael were cared for in the wilderness as a result of Avraham's hosting, it was a payment that was due to them and they could benefit from it. 

 

(The Chanukas HaTorah points out that Avraham didn't even actually end up serving the bread! As we know it became unfit when Sarah already saw her youthful "nature" return. But Avraham's thought was rewarded as if it was fulfilled, and the Manna had this quality as well, in which the thoughts of the one eating it would have practical implications in its taste and texture.)

 

The question arises though, that since when was it a problem to benefit from the miracles occurring to the Jews then? They had a myriad of miracles during the plagues of Mitzrayim, the clouds of glory, numerous miracles at Yam Suf, and most recently and similarly the miraculously sweet waters of Marah! Why now was there an issue with the manna?

 

There is an eye opening Mechilta that speaks about the waters of Marah. R' Eliezer says that the waters were originally perfectly palpable and only upon their arrival did it turn bitter. Why? כדי ליגען - Specifically to tire and weaken them! Another Tanna states that even the water that they had in their own flasks drained or turned bitter! The medrash relates that this was "payback" for taking fresh water in the split Yam Suf. 

 

We see from here that from the yam suf and on Hashem introduced a new manner of Hashgacha upon Klall Yisrael and the world at large. The Maharal writes of the difference between the 10 ma'amaros of creation and the transition to the 10 dibros at mattan Torah. The "soft spoken" approach was in use for thousands of years as part of Olam Chesssed Yiboneh, with no real merit to keep the world deserving of its existence. תולה ארץ על בלימה. But the goal was to get to mattan Torah when then there would be definite expectations from humanity. As dibbur is a form of speech that demands and leads to a response.

Similarly the Ruach Chaim writes that the 10 complaints of the Jews against Hashem in the wilderness are only from Krias Yam Suf and on, but the requests (see Rashi in quoting Avos D'R' Nosson about their requests before entering the sea.) and complaints until they entered the waters were all dismissed. This is because until then they were ביד רמה in a state of exultant confidence as they left Mitzrayim - and as a "spoiled" child there was no expectation of them being humbled and disciplined. But ויענך וירעיביך - at some point, which we are suggesting was as they actually crossed the sea - began a new period of עינוי, a humbling discipline of exercises to develop Klal Yisrael into a fully responsible nation living with tremendous expectations of them. 

 

"Paying" for their water was their first experience of accountability. 

According to the medrash that they had not learned Torah for three days, there was clear sign that as Jews, even water cannot be taken for granted. Torah is literally our spiritual AND PHYSICAL sustenance. As  the Mishnah says in Avos הכל נתון בעירבון - everything is given on credit. Every single thing we enjoy, and even our basic living conditions, must be "paid for" in full at some point in time. And as is well known from Yisrael Salanter, the world is an expensive hotel. Nothing is free and everything is expensive.

 

Perhaps these lines leave a bit of bitterness in our mouths, but that is what Marah was meant to convey. 

But there is a way around it. Klall Yisrael experienced the most awesome miracles at the time but instead of their response being full of love it seems to have remained on the level of וייראו העם את ה' - They FEARED Hashem. In a relationship of fear, all is "din" all the numbers must add up and there is no room for deviation. However, as the Rambam writes in Hilchos Teshuvah and many others as well, when one serves Hashem out of love there are many freebies indeed. Like a loyal employee who has his business lunch paid for by the firm, when someone is dedicated to serving Hashem באהבה , his Boss takes care of him pro bono. These are the promises we find in the Torah for material success, health and peace as they are all there to enhance the dedicated service of the loyal employee.

 

ראה אנכי נותן לפניכם היום....

ובחרת באהבה

BISHALACH THE SHIDDUCH UN - CRISIS

 

BISHALACH THE SHIDDUCH UN - CRISIS

Many discuss the connection between the splitting of the sea and shidduchim. Our sages mention that not only are זיווגים "difficult" as Krias Yam Suf, but also קשה מזונותיו של אדם כקריעת ים סוף . I would like to suggest a new angle. 

Hashem told Moshe, מה תצעק אלי - "Why are you crying out toward me?" דבר אל בני ישראל ויסעו! - "Speak to the Jews and they should travel!" Rashi explains that it was not a time for extended Tefilah, rather a short prayer would suffice and they should take action and go. But Rashi adds another explanation that I believe sheds light on the connection between all three "difficulties". 

Why are you crying out, עלי הדבר תלוי, ולא עליך! - This matter is upon me to take care of, not you!

Even prayer is not needed here! As Rashi points out in the following words, אין להם אלא ליסע! שאין הים עומד בפניהם. כדאי זכות אבותם, והאמונה...לקרוע את הים.  - "All they need to do is to go! For the sea does not stand before them. It suffices the merit of their Avos and their own Emunah to split the sea." 

Rashi is sharing an amazing lesson here. Sometimes miracles and great events are already set to happen with all the necessary components already in place. There is no need for extra effort - or even a lengthy (or perhaps ANY!) tefilah! It is already a done deal! Just make your move forward!

This is exactly the lesson we learn from the specific language of the passuk regarding parnassah  as well. The Gemara in Megillah 18a relates how Rabbah Bar Bar Chana learned the precise definition of a passuk from a caravan driver. השלך על ה' יהבך והוא יכלכלך - Cast upon Hashem your burden and he will provide for you. Rabbah was riding with his package still upon his back, when the driver told him what a neddless burden it was. The camel was carrying the weight of both its passenger and his luggage any way! What was the point of Rabbah also beaing its weight on his own back?! That is the meaning of יהבך"" - your own needless burden of worry anxiety and concern about parnassah. When Hashem is carrying that burden for you anyway. He decides what, how much, when and where your parnassah will come. All that is needed is for you to go through the actions so it should not be an evident miracle. מזונותיו של אדם קצובין לו מראש השנה - All is set by G-d already from the beginning of each year. Perhaps then was the time to worry, pray and increase your merits and segulos. But  throughout the year, it is already a done deal! And yet people worry, praying anxiously, looking incessantly - often to the detrimant of their learning or family time -  for better opportunities and "עצות" to help carry the burden with Hashem?

The only other matter that Chazal tell us is absolutely predestined and a done deal, is shidduchim. From before the babies are born their זיווג has been arranged and it is nearly impossible for that to change.  There is no need for anxiety or worry. No need for lengthy tearful prayers. Just go through the motions of simple hishtadlus. All is set and ready. Perhaps it is not the right time for one or the other to meet yet. Perhaps they are 10 years apart and one mate is still a child! But there is no reason to worry or fret. עלי הדבר תלוי ולא עליך. 

In all three of these matters, the "difficulty" is when people think it is THEIR effort that is needed to bring the results. It is "difficult" for Hashem to act when we take over the reins, and it is "difficult" for Hashem to see that needless pain and worry. 

Baruch Hashem there is no crisis.

BISHALACH AMALEK AND THE WAR OF TORAH

 

BISHALACH AMALEK AND THE WAR OF TORAH

Amalek attacked in רפידים and, as is well known, Chazal tell us that it was due to a weakening of the hands in divrei Torah. R' Nosson Tzvi Finkel zatzal stresses that specifically a strong level of engagement in necessary to avoid attacks from Amalek and the like. Only the מלחמתה של תורה can prevent Amalek. "Light learning" won't achieve success in this matter.

I was bothered though, by what we find in numerous instances of people who staved off the Angel of death with "לא פסק פומיה מגירסא"- by incessantly speaking words of Torah. This refers to a constatnt verbal recitation of Torah and although not limited to simple words, it certainly connotates a light level of mental engagement while the words of the Torah themselves provide protection from the מלאך המת.

 

I would like to suggest a possible answer. The Malach Hamaves represents absolute "din". When one's time is up, Hashem's Judgement demands its fulfilment of strict justice. Torah is complete Ahavah. One who is attached to Torah is enveloped in the loving embrace of Hashem and all is Chessed. So the Malach Hamaves cannot approach one who is in Chessed's embrace.

However, when a good person is destined to have trouble in his life, that comes from CHESSED! Hashem is either lovingly setting him up for more rewarding challenges or cleansing him from sins here to avoid real din and punishment in the afterlife. Or Hashem may be kindly sending him an awakening call to improve in some manner to correct or perfect himself.  While we don't enjoy these troubles, and perhaps they are not all on the level of yissurim shel ahavah, we can understand that any difficulty experienced by a tzaddik is truthfully coming not from "din" but either from complete Chessed and love or at least a blend of din and chessed to prod one on to greatness. These expressions of Hashem's kindness can't be avoided with "Toras chessed al lishono" - because chessed is actually what is calling for these troubles! In this case only a demanding, rigorous effort in Torah can fulfill the need for the person to be challenged or troubled to offer the atonement or opportunity Hashem wants for him that should have been through other problems. Additionally, perhaps the unique blend of joy and difficulty that are both present in  מלחמתה של תורה offer the most powerful combination of both Din & Chessed. A perfect מיזוג of the two to thwart any other unpleasant event that may have been coming to one's day.

I must add that this may have been the tremendous z'chus that was needed recently to bring about the very favorable meetings between Israel's prime minister and the President. Specifically the מלחמתה של תורה that has been raging just recently amongst the bnei Torah in Eretz Yisrael to avoid the draft with mesirus nefesh has perhaps been the catalyst of such wonderful negotiations for Eretz Yisrael.