Water from the Stone

What is implied by how Yissaschar’s camp is described as “near” Yehuda’s, but Zevulun’s is not?

(Stone Chumash, Bamidbar 2:5)

OUT OF ORDER BY SAM MILLER AND YOSEF BENJAMIN

“The Children of Israel shall encamp, each man by his banner according to the insignias of their fathers’ household…”

(Bamidbar 2:2)

This week’s parsha discusses the traveling and encampments of Bnei Yisroel in the desert. It tells us about the composition of the tribes, in what position they traveled, who traveled first and last, which tribe disassembled the Mishkan, the travelling tabernacle, which carried it, as well as the flag of each tribe. Why is it necessary for the Torah to relate these things in such great detail? What message is being conveyed to us? Imagine a fast-food restaurant gets an order by phone. The owner jots down the order on a slip of paper, places it on the counter, and moves on to the next order. Twenty minutes later, the guy who ordered the spicy chicken fingers receives a bowl of nutritional carrot soup, and a woman that never even placed an order receives a free portion of spicy chicken fingers! In order to run a business, or really do anything successfully, there must be structure. Without traffic lights and proper road signs, the streets would be chaos and no one would be able to get anywhere safely. The Torah is emphasizing the same concept in spirituality. If a person wants to grow spiritually, he needs to be organized. When life is structured and has coherence, a person can focus and raise himself to reach his potential with greater ease. It is common for a person to think, “If only there were 25 hours in a day, I would be able to accomplish so much more.” The truth is, a person only says this if his day is not planned out. When a person plans ahead of time that between this and this hour he will do something particular, and between this and this hour he will do something else in particular, he’ll end up accomplishing so much more and have time for everything. Finishing Shas may seem like a mountain too great to climb, but only when one has no plan or system for how to tackle it. A good system shortens the road to the goal. As the saying goes, “Don’t agonize. Organize!”

May 22, 2015 4 Sivan 5775 Parshat Bamidbar

Shkiah: 8:03 PM Candle Lighting (next week – Nasso): 7:49 PM

Holiday Reminder: Shavuot will begin this Motzei

Shabbos and continue until 8:43 PM the night of Monday, May 25.

Rabbi Salfer is now offering a weekly shiur (for men)

on the topic of relationships, with a focus on those between men and women. The basis of the shiur is a discussion of the Biblical foundation of each of the gender characteristics of men and women. For those who want to know why men will be men and women will be women, this shiur is for you. Held every Thursday, 8:00 PM, at Beit David Highland Lakes Shul.

At night seder, the Doresh bachurim are currently

holding shiurim on Masechta Taanis, Masechta Brachos, halachos of davening, Taryaag Mitzvos, Shnayim mikra va’echad targum, and basic Hebrew.

Live from Israel, Rabbi Aryeh Leib Salfer will be giving

a chassidut shiur via Skype on Wednesday, May 28, at noon in the Doresh beit medrash.

For more info on Yeshivas Doresh:

www.doresh.com

(216)-233-0065

2676 NE 204th Ter., 33180; Highland Lakes (Aventura)

STAFF

Editors: Sam Miller Yosef Benjamin

Reporters: Menachem Ayache Rafi Bausk

Avi Weiss

Photos: Abie Gornish Heshy Glick

Elchonon Skolnick

T Tech support: Professor Ben

Student Council

Overseeing: Judge Seraphin

Judge Tunis Mayor Ackerman

Dr. Feldman

Post-high school: Yoel Muken

High school: Aryeh Marder Avi Weiss Boruch Berger Yosef Benjamin Rafi Bausk

Freshman Rep.: Abie Gornish

Doresh Post-Grads Take a Universal Trip By Sam Miller (Los Angeles, CA)

This past week, Rabbi Bukspan generously treated Doresh's post-high school boys to an exciting two-day trip to Universal Studios in Orlando. Leaving early on Monday morning, we arrived at the park and were each given two-park passes by Rabbi Bukspan. Over the next two days, we went on rides based on Shrek, Despicable Me, Terminator 2, Transformers, E.T., Men in Black, The Simpsons, The Mummy, Jurassic Park, and Harry Potter. On Monday night, we also caught Universal's Cinematic Spectacular: 100 Years of Movie Memories. Narrated by Morgan Freeman and projected onto large waterfalls in the middle of the park, the show commemorated the many iconic movies that

Universal has made over its 100 years in the film industry, from action and horror to romance and comedy. Thank you to Rabbi Bukspan for taking out the time and money to give the post-high school boys this amazing, incredible trip.

Doresh on Display By the Doresh Newsletter Staff

This past Sunday, Yeshiva Doresh held its annual Scholarship Event, which honors the graduating students and

showcases the many opportunities the yeshiva has to offer. Upon arriving at Temple Beth Torah in Aventura, guests were greeted with the Real-World Innovation exhibit, a series of student-run booths highlighting what we have to offer in music, art, civil construction, auto mechanics and maintenance, exercise, engine building, and baking, as well as programs like the Teen Tech Center and even the Doresh Newsletter (booth run by yours truly). Following that, guests moved on to the social hall, where they were treated to a delicious gourmet brunch and a special performance by the Doresh Choir and world-famous singer Amram Adar. Finally, the event’s many honorees, including the graduates, were called up to receive their respective awards, each introduced by incredible video presentations created by our own Professor Ben. Many, many thanks to the many, many people who came together to make this amazing event possible, and may we continue to have more such successful events in the years to come.

Musical Hallel with Jimmy Costello By Avi Weiss (Detroit, MI)

This past Tuesday, Yeshiva Doresh once again had the privilege of a spirited Hallel led by singer and guitarist extraordinaire Yaakov-Yisrael Jimmy Costello. Together with the Doresh bachurim, special guest David Smith, and bongoist Eric Dressler, Jimmy and co. sang to the Heavens with the holy prayers, swaying and dancing along with the music. It was truly an unforgettable experience. Thank you to Jimmy, Eric, and David for making this another incredible Rosh Chodesh Hallel.

High School Bachurim Master CPR and First Aid By Yosef Benjamin (Crown Heights, NY)

This past Monday, Rabbi and Rebbetzin Salfer surprised some of the high-school bachurim by arranging a CPR and First Aid course from the American Heart Association. Led by Teresa Pennington and her intern Michael, the students learned about CPR techniques,

how to recognize and treat different injuries, and how to administer medication to someone suffering an allergic reaction, as well as how to use an AED (“the paddles”) to revive an unconscious patient. We watched an instructional video, discussed possible scenarios and how to handle them, received a handbook, got our own individual gloves and masks, and practiced on a mannequin. At the end of the class, eleven of us were given Heartsaver certifications from the AHA.

Thank you to Teresa and Mike for taking the time out of their very busy schedule to give us this course, and to Rabbi and Rebbetzin Salfer for arranging it.

Naming the Rebbe’s Child By Moshe Perel (Toronto, CAN / Lakewood, NJ)

This past Monday at the Yeshivas Doresh minyan, we had a naming ceremony for the newborn daughter of

our own Rabbi Rapoport. He was given an aliyah, then our gabbai Aryeh Marder announced the baby’s name as Chaya Ariella. Afterwards, we sang and danced to celebrate the occasion and had a delicious Kiddush after davening. Mazel tov to Rabbi and Rebbetzin Rapoport on their beautiful new baby.

Mazel Tov!

THIS YEAR, AT THE DORESH SCHOLARSHIP EVENT…

CHEESECAKE: OUR WEAPON AGAINST THE YETZER HARA BY RABBI AVRAHAM BUKSPAN

ועתה ישראל מה ה' אלקיך שאל מעמך כי אם ליראה את ה' אלקיך

“And now, Israel, what does Hashem, your G-d, ask of you, except to fear Hashem, your G-d?” (Devarim 10:12)

Rashi cites a well-known Talmudic dictum, whose source is in Berachos (33b): “Hakol bi’dei Shamayim chutz mi’yiras Shamayim – Everything is in the hands of Heaven except the fear of Heaven.” When explaining this Gemara, Rashi says that Hashem decides whether a person will be tall or short, poor or rich, wise or foolish, fair-skinned or dark. But Hashem gave the choice of whether to be righteous or wicked to each and every person. He gave each one two paths to choose from, and advised him to pick the path of yiras Shamayim. Tosafos (in Bava Basra 144b and other places) points out that Rabbi Chanina’s statement of: “Everything is in the hands of Heaven except the fear of Heaven,”seems to be at odds with another statement of the Gemara, in Kesubos(30a): “Hakol bi’dei Shamayim chutz mi’tzinim pachim – Everything is in the hands of Heaven except for cold and heat.” Tosafos then explains that Rabbi Chanina’s statement in Berachos is referring to a person’s innate characteristics, which are preordained by Heaven, in contrast to whether a person will be righteous or evil. However, the Gemara in Kesubos is addressing man’s external tribulations and illnesses; whether or not a person will be harmed by outside forces is in the hands of Heaven, yet we are all given the ability to protect ourselves from cold and fevers. As per Tosafos, there is no correlation between the two statements. One assures me of the ability to protect myself from certain external threats such as cold and fevers, while the other refers to my ability to protect myself from my yetzer hara and choose to do the correct thing. The sefer Ziknei She’eiris Yisrael (p. 17, footnote #19) brings an alternative way to understand these two statements, which actually connects the two. At every juncture in which I am tested by my yetzer hara, I have a decision to make. At times, I must excite and energize myself to overcome the evil inclination, such as when he tempts me to stay in bed instead of getting up to go daven. On the other hand, in the case of a mitzvas lo saaseh, where the yetzer hara is trying to inflame my desire to perform a forbidden act, I must take the proverbial cold shower to deaden and cool my impulses toward the proscribed behavior. Thus, all is in the hands of Heaven with the exception of cold and heat. I have the power to apply cold and heat – to cool myself down and restrain myself from sinning in the heat of the moment, and also to invigorate and heat myself up to perform a mitzvah even against the dampening cold that the yetzer hara applies. This, then, has the same meaning as the initial statement of the Gemara – that everything is in the hands of Heaven except for fear of Heaven. These tools, of cold and heat, help me make the correct decision, and to choose to follow Hashem, which can only be accomplished with the proper yiras Shamayim. We can now understand, on an entirely new level, the reason brought in the Sefer Kol-Bo for our custom to eat dairy and honey on Shavuos, for the Torah is compared to milk and honey, as it says in Shir HaShirim(4:11), “Devash ve’chalav tachas leshoneich – Honey and milk are under your tongue.” Why is Torah compared to honey and milk? Rav Asher Anshel Yehudah Miller, in his sefer Lechem Asher (p. 68), explains this based on the Rambam in Chapter 4 of Hilchos Dei’os. The Rambam says that honey is good for elderly people, whereas milk is good for the young. The nature of honey is to warm the body, to excite the metabolism. Hence, it is good in old age. Milk, on the other hand, cools down the body, making it appropriate for the energetic and rambunctious youth. That is why the Torah is compared to these two foodstuffs, for it also has these qualities. Torah can kindle and energize a person to perform mitzvos, even against the cold, dampening effect of the yetzer hara. It can also help us control our desires when necessary, to get us to slow down and refrain from listening to the stimulating call of our evil inclination. When we eat milk and honey on Shavuos, we are reminding ourselves that we have the tools to follow through on our commitment to the mitzvos, thus enacting our personal kabbalas haTorah. If we don’t temper our passions or excite and energize ourselves when necessary, we fall into the temptation of sin, and at times we are required to bring a sacrifice to atone for these sins in the Beis HaMikdash. This, writes Rav Yaakov Yisrael Berger (Ahavas Yisrael: Part 1, p. 56), is the reason that when bringing a korban, the blood of the animal had to be sprinkled on the Mizbe’ach, and the cheilev, the fat, had to be burned on the Mizbe’ach, as well. Blood is always in motion and has warmth; it represents the energy and vitality of a person, which is needed to overcome the dampening effect of the yetzer hara. The cheilev, or fat, represents the cold and unmoving heaviness within a person, which is needed to strengthen our resolve against the encouragement of the yetzer hara when it entices us to perform a forbidden action. The person who sinned has failed in one of these arenas; either he did not overcome temptation, by slowing down and cooling it, or he failed to light a fire and take action. Either his blood or his cheilev has not served its purpose. To win any battle, one needs the correct armament. The Torah tells the sinner: Sprinkle that blood, burn that cheilev. Remember that you did not take advantage of the strength within you.

Hashem has supplied us with all the tools we need for the job; it is up to us to make proper use of them. “Hakol bi’dei Shamayim chutz mi’yiras Shamayim.”

The Final Countdown By Sam Miller (Los Angeles, CA)

"If one dies [under] fifty years [old], that is death by kares; at fifty-two years that is the death of Shmuel of Ramah . . . At seventy, it is the death of the aged; at eighty, it is the death of a vigorous [old man]. . . From fifty to sixty years, that is death by kares, and the reason why this has not been mentioned was out of deference to Shmuel of Ramah."

(Moed Katan 28a)

The Gemara above explains the concept of kares, the Divine punishment of being "cut off" at a young age, which is here defined as under fifty. Here, the Gemara inserts an unusual milestone, one which it itself addresses; the age of fifty-two is highlighted as the "death of Shmuel [HaNavi]," the great prophet, and later we are told that that the age at which Shmuel died is actually within the time frame for kares. However, we see that Shmuel's case must be different, as his age of death was singled out. What was unique about Shmuel and his age of death? The Maharsha, in his commentary on this Gemara, explains the concept of kares in greater detail. He writes that for the first twenty years of a person's life, he or she cannot be subject to the punishment of kares, calling these years "the days of one's youth." After these twenty years, one has fifty years, during which he takes annual stock of his deeds and actions to see if he has acted correctly. At the fiftieth year, when one turns seventy, he has reached his purpose and a level of accomplishment. This is similar, the Maharsha writes, to the concept of Yovel, the year after seven sets of shemittah years when land returns to its original owners. Similarly, when one reaches the fiftieth of these years of cultivation and growth after twenty years of youth, he then can return to his original Owner. Shmuel HaNavi lived to the age of fifty-two. Shmuel's mother Chana was barren for a number of years, and after being blessed with this son, she sang praises of G-d. From this song, the Gemara (Yoma 38b) tells us that the following lesson was learned: “R. Chiya bar Abba said further in the name of R. Yochanan: When the majority of a man's years

have passed without sin, he will no more sin, as it is said: (Shmuel I 2:9) He will keep the feet of His holy ones'”. The Maharsha writes that when Chana uttered these words, she was prophesizing about the life of her son: Shmuel would first live a majority of life without sin, and then sin no longer. As we said, during the first twenty years of one's life, one cannot be punished with kares. The critical point is the next fifty years. The Maharsha writes that if one calculates two-thirds of forty-nine, the number arrived at is thirty-two. Shmuel lived the first twenty years of his life

without sin, then lived the next thirty-two years of his life without sin. At this point, at the age of fifty-two, Shmuel lived "the majority of a man's years" without sin. Certainly Shmuel would have remained without sin even if he had lived longer, but his life, his potential and accomplishment, concluded at the age of fifty-two. This was not a death in the nature of kares, G-d forbid, but because of his tzidkus, his ability to live for thirty-two years without sin, he returned to his original owner at the age of fifty-two, having lived "a majority of a man's life without sin." The Maharsha writes that this calculation used to explain Shmuel's life-span is seen in this period of the year. The sefira period is forty-nine days long, with the fiftieth day marking Shavuos. This is the day on which the people who left the land of Egypt became a nation dedicated to the service of Hashem. It is a day when, after forty-nine days of preparation, the people reached their ultimate goal: the receipt of the Torah, and the accompanying commitment to observe, uphold, and inculcate everything in it. As we see by Shmuel, there is great zechus in emerging from the majority of the period without having sinned. Once we have counted thirty-two days, in which we hopefully have been preparing ourselves for the upcoming holiday of Shavuos, we can celebrate the fact that we have remained free of sin for the majority of this time period. Therefore, on the 33rd day, Lag Baomer, we celebrate that we have remained free of sin, and that we will continue to be so until Shavuos comes. We have the ability to make this forty-nine day period one in which we adequately prepare ourselves for our acceptance of the Torah. Come the fiftieth day, Shavuos, we can then be united with our destiny, our heritage, and our legacy: the Torah.

Hidden Torah By Yosef Benjamin (Crown Heights, NY)

Our sages have said that Moshiach will be very wise and a great prophet. Hashem will reveal innovations in Torah to him, and he will

teach the entire nation. There are two aspects in these innovations: 1) the revelation of the secrets of the Torah, and 2) innovation in laws of the Torah, for example, the explanation why the wild ox slaughtered by the Leviasan fish (for the feast of the Redemption) will be kosher. We know, however, that the Torah as we know it is eternal – no laws will change, and that it is “not in the heavens” – meaning that a prophet may not add to the Torah based on prophecy, which comes from above. The answer is that all the innovations in Torah that will come in the time of Moshiach are included and hidden within the Torah that was given at Sinai. This is similar to the innovations in Torah that learners discover through following the rules for drawing conclusions from Torah that were given at Sinai. However, the innovations in Torah of the time of Moshiach are not able to be revealed by people, but rather only by Hashem Himself. Hashem will reveal the secrets of the Torah to Moshiach, who will be able to understand these great revelations in his mind in this world and teach them to the rest of the Jewish People, who will also be very wise in that time. Thus, the innovations in Torah will not come from “the heavens”, but will come down into human intellect in this world. The wild ox slaughtered by the Leviasan fish is Kosher because the laws of kosher slaughtering given in the Torah

never applied to this special slaughtering; the Torah does not change. Hashem will reveal this to Moshiach – because it is an innovation

that only Hashem can reveal – and Moshiach will then explain it to the Sanhedrin in Yerushalayim in a way that they can understand it from the Torah. They will then rule that it is kosher, and it will be another law among the laws

of the Torah. This is similar to another innovation in the laws of the Torah in the time of Moshiach; namely, that we

will follow the stringent opinions of the school of Shammai, whereas today we follow the lenient opinions of the school of Hillel. The students of Shammai were actually cleverer than the students of Hillel, but because Hillel’s students were the majority the law was decided according to their opinion, as is the rule in deciding Torah Law. In the true and complete Redemption, however, the Jewish People will be very clever – especially those who were chosen to be

part of the Supreme Court in Yerushalayim, and the majority opinion of all the great rabbis of the Jewish people at that time will be as the opinion of Shammai’s school. The Rambam points out that the promise of Moshiach’s coming has the same strong eternity as the Torah and Mitzvos – the Torah says that when Hashem expands the borders of the Land, which is when Moshiach comes, there we are commanded to add three cities of refuge in this new territory. The complete fulfillment of the Mitzvah to have cities of refuge depends on Moshiach’s coming, giving the promise of the Redemption strong eternity (must happen) like the eternity of the Mitzvos of the Torah, which never change. This shows that wherever there seems to be a change in Torah and Mitzvos, it is in truth part of the Torah as it was given, and is the fulfillment of the Mitzvah in its ultimate perfection. The cities of refuge are for people who killed another person by accident. They are to run away to these cities and be safe from the killed one’s relatives. “Killing by accident” represents all sins – a Jew does not truly sin willingly because the true will of a Jew is to observe the Mitzvos. The “city of refuge” represents the Torah, which protects one from the evil inclination and repairs the damage caused by the sin. The three new cities of refuge that will be added in the time of Moshiach protect us even from a possibility for negativity. This is through a new type of cities of refuge, representing a new revelation of Torah – the inner secrets of the Torah, which are above the refinement of good from bad and therefore protect us even from the hint of negativity. Avoiding even a possibility for something negative is also the reason for the stringent rulings of the school of Shammai. There are certain things that are certainly negative, and all agree that these are forbidden; the way to refine them is through avoiding them. There are also things that are certainly permitted, and all agree that these should be refined through using them in a G-dly way. The disagreements between the schools of Shammai and Hillel concern those things that have only potential, hidden negativity, and it is uncertain whether they should be avoided or can and should be used for Hashem. Shammai and his students are on a higher level of Torah learning – the hidden inner part of Torah, through which it is possible to refine even hidden bad. Hillel and his students learn the revealed part of Torah, and on this level they do not try to refine hidden bad, but rather utilize everything that is not openly bad for Hashem. In the true and complete Redemption, when there will be the ultimate revelation of the secrets of the Torah, we will all be at the level of Shammai and his students – who are able to be careful and avoid even hidden bad and potential

negativity. The reason that the slaughtering with the Leviasan fish will be permitted is that it will be done by Hashem. Kosher slaughtering elevates the animal so that a Jew may eat it and use the strength gained from it to fulfill Torah and Mitzvos. When a person – who is limited – slaughters, there are limitations to the way he is able to refine the animal. Hashem, however, is unlimited, and is able to refine the animal in unlimited ways, all of them kosher. The root of the negative commandments is actually higher than that of the positive Commandments, similar to how knowing what Hashem is not (not lacking wisdom etc.) is higher than knowing what He is. (Because Hashem is unlimited, it is impossible to truly describe Him, for any description is limited. Therefore, all descriptions of Hashem are in truth merely stating that Hashem does not lack any of these qualities). The negative Commandments come from holy Gevurah-Severity, which is higher than Chessed-Kindness. In the time of Moshiach, we will be stringent (Gevurah) like Shammai because the greatness of holy Gevurah will be revealed.

Torah By Numbers: Har Sinai By Moshe Mermelstein (Beitar Illit, IL)

The letter that begins and ends the Gemara is mem, which is 40 in gematria. Moshe Rabbeinu was on Har Sinai for 40 days; thus, we see that the number 40 represents the Torah. On Shavuos, many have a custom to eat dairy products like cheesecake. The Hebrew word for cheese is “gevinah”, which is 70 in gematria. This represents the shivim panim, the 70 “faces”, or different ways of looking at every part of the Torah.

Torah By Numbers: Shavuos By Eliyahu Levin (Los Angeles, CA)

The word “Shavuot” adds up to 784 in gematria. The phrase “ba’lailah limud hatorah” (“by night you should learn Torah”) adds 783. The one digit difference represents a single night of Shavuos, to show that even the Torah learned in that small amount of time has tremendous merit in Shamayim.

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A Chag Kasher V’Sameach To All From Yeshiva Doresh!!!