saying that even if one does a small sin, or even an inadvertent one, it is considered “a treacherous act” to Hashem, and it can seriously harm the soul. Therefore, an atonement is needed.
וְאִ ישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ אִ ישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן וגו' (ה, י)
Everyone’s holy things shall belong to him. Whatever a man gives to the kohen... (5:10)
Thinking Before Acting:
The Magid of Zlotchov zy”a (quoted in Razin D’Ohraysa, Parshas Naso) asks why the pasuk doesn’t say what to give to the kohen. He answers that the Torah is saying that one must “give himself to the kohen”. In other words, if one gives over himself to serve Hashem, then all the holy things he does will truly belong to him.
He explains that a person may daven, learn and do mitzvos, but if he does it with no contemplation and no recognition of what he is doing, he isn’t really gaining much. If, however, one puts his heart and soul into his Torah and mitzvos and he thinks about what he is doing, it is considered as if he “gave himself” to avodas Hashem, and he then truly owns the actions he did.
Torah and Mitzvos are Eternal:
The Chofetz Chaim zt”l (Sefer Ahavas Chesed, Chelek 3, perek 4) explains this pasuk by citing the Medrash (Pirkei D’Rebbe Eliezer 34; Menoras Hama’or, Ner 5, Klal 1) that relates the following moshol:
A man had three good friends – Reuven, Shimon and Levi. The man considered Reuven his closest friend and the two loved each other very much. Shimon was also a close friend, although not quite as close as Reuven. Levi was a friend, but not nearly as close of a friend as Reuven or Shimon.
One day, the man was called to stand before the king. He was very nervous and worried that he might be in trouble for some reason. He was afraid to go alone, so he called each of his friends to ask them to accompany him. To his surprise, his closest friend Reuven refused to go with him. Shimon, his second closest friend, also said that he wouldn’t go all the way into the palace, although he did agree to walk with him until the gate. When he asked Levi if he would accompany him. he had very little hope that he would agree. However, to his shock, Levi immediately said that he would go with him all the way to the king and he would do whatever he could to speak on his behalf.
In the end, Reuven refused to go with him at all, Shimon only agreed to go until the palace gates, and Levi agreed to go all the way inside and to defend his friend – and he ultimately was saved due to Levi’s help.
The nimshal is as follows: The thing that a person thinks is his best friend is his money. A person loves it more than anything else, but, at the end of one’s life, it doesn’t accompany him at all. It leaves him alone, and he then realizes that it was never his true friend. (As an aside, my grandfather, the Kretchnifer Rebbe zy”a, would say that although one’s money doesn’t accompany him after his death, as is stated in Avos 6:10, one can “send it ahead” by giving it to tzedakah, and it will be waiting in Shomayim for him.)
The Shimon in the mashal represent a person’s family members and friends. They won’t abandon a person when he dies. They cry for him and accompany him until the grave – but they are then forced to depart from him and leave him alone.
The only true friends a person has that will accompany him all the way into “the King’s chamber” are his Torah and mitzvos. That is why we have to appreciate this “friendship” and spend as much time as we can obtaining more Torah and mitzvos.
The pasuk tells us that only the holy things are one’s true possessions. All the money he has in the banks and all his material items will eventually leave him and go to someone else’s pocket. Only the money he gives to tzedakah and the chesed he does will remain his. One must recognize that his only true possessions are his spiritual acquisitions, such as the Torah he learned, the mitzvos he performed, the tefillos he prayed, and the acts of kindness that he did for others. These are possessions that one will keep forever, even after he dies. Only “the holy things shall belong to him.” All of one’s material possessions, however, are only his temporarily. They will eventually be lost.
The Reward of Teshuva Done Out of Love:
The Tzemach Tzedek zy”a explains that if a person doesn’t think about how much time he wasted that could have been used for Torah and mitzvos, but rather focuses on the Torah, mitzvos and good deeds that he did do, then “it shall belong to him” – he will own the reward for the mitzvos he did, but he will have nothing more than that. But if a person “gives to the kohen”, meaning that he atones for the time he wasted and does teshuva out of love (as the word “kohen” always represents love), then even that will be “for him”, meaning that even his sins and the time he wasted will be transformed into zechusim that are in his possession.
Reward in This World For Mitzvah Preparations:
The Beer Mayim Chaim zy”a was renowned as a “peh mapik margolios”. He inspired scores of people with his incisive speeches. He once was visiting the Chozeh of Lublin zy”a, and the Chozeh asked him to say some divrei Torah. The Beer Mayim Chaim said, “I know the Rebbe’s derech. I know that even when he is mechabed a guest to speak, he would prefer if he would refrain from speaking.”
The Chozeh replied, “That is usually true. But I do really want to hear you speak!”
The Beer Mayim Chaim then began to explain this pasuk. He said that even though there is no reward for mitzvos in this world, one does receive reward in Olam Hazeh for preparations he makes for a mitzvah and enhancements and hiddurim he does for a mitzvah (as is stated in Bava Kama 9B). He explained that the word “kedusha” connotes “hazmanah” (preparations, see Rashi on Bereishis 38:21). Accordingly, the pasuk is saying that a person’s “kodshav”, meaning his preparations for a mitzvah, “will be to him”, meaning that he will receive reward for that in this world.
Making “Fences” in Times of Inspiration:
Rashi states that the word “yafli” means to “refrain”. Rashi then asks why the Parshah of nazir is next to the Parshah of Sotah, and he answers that this teaches us that if someone sees a sotah in her degradation, he should vow to become a nazir and refrain from drinking wine.
We may ask that the opposite would seem to be true. If one sees a sotah being degraded, he knows how important it is to refrain from sin. If so, why does he need to make a vow to avoid things that might cause sin?
The Shem M’Shmuel quotes the Baal Ha’Akeidah as explaining that a person may witness a great miracles and be incredibly inspired. He may think that this inspiration will remain with him forever and he will never desire to do an aveirah ever again but, in truth, the spiritual arousal may be fleeting. Therefore, Chazal stress the importance of making “fences” at this specific time, before the inspiration wanes, to ensure that its impact remains for the long run. For this reason, when someone sees a sotah in her disgrace and is aroused to improve himself, it is an auspicious time to commit to retain this inspiration by vowing to avoid things that could lead to sin.
Through Torah, One Can Rise Beyond the Kedusha of the Kohen Gadol:
The pasuk states (Vayikroh דַּבֵּר אֶל בְּנֵי יִשְׂ רָ אֵל וגו' כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַה' (ו, ב)) Speak to the children of Yisroel and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to Hashem. (6:2)
11:44): “And you shall make yourselves holy and you shall be holy.” Chazal (Yoma 39A) explains this to mean that if one sanctifies himself in this world, Hashem sanctifies him much more from Above. The Sefas Emes (Naso 5658) says that this concept is seen in this pasuk. When one sanctifies himself by committing to abstain from wine, he is granted the kedusha of nezirus, which is even greater than the kedusha of a Kohen Gadol. He adds that this is done when a person is “yafli”, meaning that he says words with his mouth, which teaches us the power of words uttered by a member of Klal Yisroel.
The Power of Torah Can Rectify Everything:
The Sefas Emes continues by quoting the Medrash (Bamidbor Rabbah 7:4) that learns from the pasuk (Tehillim 78:36) that says that Klal Yisroel “tricked with their mouths” that even when they accepted the Torah with their mouths, their hearts were not fully into it. He says that this is not meant as a disparagement against the generation that accepted the Torah. Rather, it is meant to teach us the power of the spoken word, as we see the greatness they reached by saying with their mouths that they accept the Torah.
He states that when one uses his words to learn Torah and daven, he can “fix everything”, just like Klal Yisroel fixed everything and caused every sick person to be healed when they said that they accept the Torah.
Blessing Bnei Yisroel With Ahavah:
Sefer Me’or Vashemesh asks why the pasuk says “emor lahem” (say to them), rather than the more common diber lahem (speak to them). He answers that the word “emor” connotes love (as on Devarim 26:17). Thus, the pasuk is telling kohanim that they must love their fellow Jews before they can bless them. He writes that in order for a kohen to genuinely bless someone, he first must love him no matter how lowly the person is, so that he can praise him before Hashem and arouse His mercy.
Birchas Hamamon and Birchas Hatorah:
Rashi states that the word “yevarechecha” means to bless their possessions and the word “yishmerecha” means to bless them that no entity damages their property. The pasuk then says to bless them that “Hashem should shine His face upon you”, which Chazal (Bamidbor Rabbah 11:6) say is a reference to the light of Torah. The Me’or Vashemesh asks why monetary blessings are said before blessings to flourish in Torah. It would seem that blessings in Torah, which are eternal, should come before financial blessings, which are temporary.
He answers by saying that most people who are blessed with money are very busy with their business and have no time to learn. Therefore, one who is wealthy and still has time for Torah is truly blessed.
דַּבֵּר אֶל אַהֲרֹן וגו' כֹּה תְ בָרֲכוּ אֶת בְּנֵי יִשְׂ רָ אֵל אָמוֹר לָהֶם וגו', וַאֲנִי אֲבָרֲכֵם (ו, כד - כז)
Speak to the Aharon... this is how you should bless the sons of Yisroel. Say to them... and I will bless them. (6:24-27)
Accordingly, the blessing of this pasuk is that even though you will be blessed with money, you still will have the light of Torah as you will not have to spend all your time on business.
Toil in Torah Saves From Financial Worries:
Furthermore, if one devotes himself to Torah, he will be blessed in that he does not have to spend much time worrying about parnassah. The Mishnah on Avos (2:2) says that Torah that is not accompanied by work will end up in sin. The Tzafnas Paneach quotes the Baal Shem Tov zy”a as explaining that this is because having extra time leads to sin. Therefore, one needs to be busy with work to avoid having too much time on his hands. If one is truly devoted to Torah study, however, the Torah itself will protect him from sin. This will be considered “Torah accompanied by work”, as the individual is working hard on understanding the Torah he is learning, and he will not have time to sin. Therefore, he will have no reason to be busy with parnassah.
Blessed in the Merit of Tzadikim:
The pasuk states that the kohanim are commanded to bless Klal Yisroel. Hashem then says that “I will place My name” upon them and bless them. Rav Yehoshua of Ostrova zy”a asks why Hashem needs to add His own blessing after He gives the kohanim the ability to bless them.
He answers by quoting the Gemara (Moed Katan 16B) that says: “’A tzadik rules over men must be righteous, ruling in the fear of G-d’ (2 Shmuel 23:3). Who rules over Me? It is a righteous person. As I (Hashem) issue a decree and the righteous person nullifies it.” Accordingly, Hashem is telling kohanim, i.e., tzadikim, to bless Klal Yisroel even if they are not worthy, as if a tzadik makes a decree, Hashem always fulfills it.
He adds that the word “ko” indicates middas hadin (as this word is used to describe the punishment given to Pharaoh in Shemos 7:16). Thus, the pasuk is speaking about a time when Klal Yisroel is deserving of being treated harshly and Hashem is saying that even in such times, if the tzadik blesses them, they will be blessed.
Hashem then continues to say that He will “place My name”, meaning that tzadikim can also influence the nation by teaching them to fear and serve Him properly. If they do this, “I will bless them” with all good things, and they will not need the blessings of tzadikim.
We see that there are two ways to receive Hashem’s blessings if one is unworthy. Either a tzadik can decree that they should be blessed, in which case Hashem fulfills the tzadik’s decree, or the tzadik can arouse them to do teshuva and properly serve Hashem, in which case He will bless them directly. It is certain that the second way is more powerful, as the blessing is straight from Hashem.
The Blessings of Hashem:
Rashi explains the words “may Hashem shine His face upon you and give you favor” by saying: “May He show you a pleasant, radiant countenance and favor you. May He grant you favor.”
Sefer Toras Mahariyatz explains that we find that Hashem provides goodness in this world even to wicked people. He does this in order to pay them up in this world, so that they have nothing left in the world to come (Kiddushin 40B). Therefore, we may ask how someone is supposed to know if Hashem is showing favor to him in this world, if it is because he is deserving of reward or because he is deemed wicked.
The answer is found in the Mishnah in Avos (3:10) that says: “One with whom men are pleased, Hashem is pleased.” Thus, one can look and see if people like him, and if they do, it is a sign that Hashem likes him. Accordingly, the pasuk is saying that if Hashem shows favor to a person and he is shown favor by other people, it is clear that the blessings he receives are for his benefit.
The Bracha of a Kohen Without Kavanah:
Sefer Agra D’Kallah explains the pasuk to mean that a kohen should never say that his brachos are worthless because he finds it too hard to have proper kavanah. Rather, even if he doesn’t know the proper intentions, his blessings are still powerful. Accordingly, it says: “Thus you shall the children of Yisroel. Say to them.” This means that he merely has to say the words and the blessings will be valid.
Bnei Yisroel are Called by Hashem’s Name:
Sefer Avodas Yisroel explains Hashem’s words that He will “place his name on the children of Yisroel” by noting that when someone is closely associated with an important person, he is known by that person’s name. For example, if a woman marries an important man, she is known as “the wife of so-and-so.” Hashem is thus saying that we will be so closely associated with Him that we will be known by His name and honored accordingly.
וּלְזֶבַח הַשְּׁ לָמִ ים בָּקָר שְׁ נַיִם וגו' זֶה קָרְ בַּן נַחְשׁוֹן בֶּן עַמִּ ינָדָב (ז, יז)
And for the shelamim offering: two oxen... this was the offering of Nachshon the son of Aminadav. (7:17)
Praiseworthy is the Father and Praiseworthy is the Generation:
It is related that when the Bais Aharon was a young boy, he entered the room of his father, Rav Osher of Stolin zy”a, to tell him, “Good night.” As he left the room, his father escorted him out and said, “Praiseworthy is the father who has a son like this and praiseworthy is the generation that he is destined to lead.”
17 Sivan – Yahrzeit of Rav Aharon ben Rav Osher zy”a, the Bais Aharon of Karlin
Every Nasi Used His Own Kochos:
The Meforshim ask why it says “this is the korban” by the korban of each individual Nasi. Rav Bunim of Peshischa zy”a answers that the Torah is teaching us that the Nesiim were not merely copying their peers. They weren’t just doing the same thing they saw the other Nasi do yesterday. Rather, each one brought his korban out of his own desire to serve Hashem and with intentions of doing His will.
Three Pirushim in One Maamar:
The Bais Aharon once was speaking to three chasidim and he said an explanation of the pasuk (Tehillim 16:4): “May the sorrows of those who hasten after another (deity) increase.” And each chasid heard a different explanation.
One heard him say: “May the sorrows increase.” Why will the sorrows increase? Because “they hastened to the after.” They hurried to do a later thing before an earlier thing.
Another heard him say: “Sorrows increase.” When one is too sorrowful. “Another is hastened.” More sorrows follow.
The third man heard him say: When sorrow is increased, it is “hastened”. It goes quickly to the evil forces.
Speaking The Truth:
The Bais Aharon saw Rav Boruch of Mezhibuzh zy”a twice. The first time was when he was three years old and he traveled to Rav Boruch with his mother. His father had given him a gold coin to give the Rebbe as a pidyon. When he handed over the coin, Rav Boruch asked where he had gotten it from and he answered, “From my pocket!” Rav Boruch then asked, “Who put it in your pocket?” The boy answered, “My father.” Rav Boruch then asked him, “And who gave it to your father?” He answered, “Hashem did.” Rav Boruch was very impressed by his answers and said that he saw that the boy speaks the truth. He said, “I never saw such a truthful child before!”
Following the Path of Truth:
The middah of emes was very important to the Bais Aharon. He once said, “There are tzadikim who have lofty and holy kavanos but they are far from the middah of emes.” He went on to speak about various lofty madreigos and he then said, “At the very least, we just want to follow the path of truth.”
Truth is Not a Small Thing:
He once told his talmidim that he was setting aside 15 minutes for them all to ask for one thing. He said that whatever they asked for, he would ensure they received it. There were 10 students there at the time and each asked for something. One of them said that he wanted to ask for the middah of emes. When he heard this, the Bais Aharon stood up and angrily ran into his private room.
The students hurried after him to calm him down and the student who had asked for the middah of emes fearfully said, “All I wanted was a little bit of emes. The Rebbe always tells us that his father, Rav Osher zy”a, would translate the words in Mishlei (12:19) ‘sefas emes’ to mean ‘a crumb of truth’, and that’s all I wanted.”
The Bais Aharon yelled at him, “You want the middah of emes? Rav Boruch of Mezhibuzh zy”a stood by the grave of his grandfather, the Baal Shem Tov zy”a and screamed and cried copiously and asked for ‘the ways of sheker to be removed from him.’ (Tehillim 119:29). He shed a large amount of blood over this. And you ask for emes like it’s a small thing!”
Until One’s Teeth Fall Out:
The Bais Aharon also said that one can cry and beseech Hashem to be able to get the middah of emes until his teeth fall out but he still will not reach the level of emes of Rav Boruch of Mezhibuzh.
The Bracha of the Rebbe of Lechovitch:
The Bais Aharon once went to visit of Rav Moshe of Korbin zy”a, and he asked him to tell him what he knows about his birth. Rav Moshe told him that his Rebbe, the Rebbe of Lechovitch zy”a, would travel to be with Rav Boruch of Mezhibuzh zy”a for Shavuos. On the way, he would stop in the city of Stolin around the time of Lag B’Omer. From Stolin, he would travel with his friend, Rav Osher of Stolin zy”a, the rest of the way to Mezhibuzh.
In the year 5562, while the two of them were in Mezhibuzh, a message arrived that Rav Osher’s Rebbitzen had born a boy (the Bais Aharon). Rav Boruch told Rav Osher to go home, and he told the Lechovitcher Rebbe to accompany him and to take part in the simcha.
At the bris, the Lechovitcher Rebbe was honored with reciting the brachos. When he reached the time to announce the baby’s name, he proclaimed, “And his name will be called... Moreinu Harav Rav Aharon.” When he said these words, the crowd was overcome with awe as at that moment, they felt as if they could see the baby’s grandfather after whom he was named, Rav Aharon Hagadol zy”a, standing in front of them.
After the bris, Rav Osher asked the Lechovitcher to give the child a bracha. He blessed the Bais Aharon with three things, “Do not fool Hashem. Do not fool yourself. Do not fool your fellow man.”
In Your Mouth and in Your Heart:
The pasuk states (Devarim 30:14): “Because the thing is very close to you. It is in your mouth and heart to do it.” The Bais Aharon explains that if it only said that it is in “your heart” no one would be able to open his mouth to say one word. But now that it says “in your mouth and in your heart” we must open our mouths and scream until our hearts also are into it.
Emunah Leads to Chiyus:
The shamash once wrote a kvittel for a young man, in which he wrote that “he wants to feel a taam in his avodah.” The shamash wanted to hear what the Bais Aharon said about this request, so he kept the door open a crack and he heard the Rebbe bang his foot on the floor and said, “You want to feel chiyus in your avodah? Dovid Hamelech says (Tehillim 119:66): ‘The best of reason and knowledge, teach me for I believe in Your commandments.’ The first thing you need is emunah.”
Spoken to in a Dream:
The chasid Rav Moshe Haltovsky zt”l related that there were two shochtim in the city of Teveriah who once got into an
