Taharah Leads to Achdus:
Sefer Tiferes Hayehudi (Ois 21) relates that it was customary in Lublin that when a brilliant young scholar would come to town, he would be taken to the Yid Hakodesh zy”a to speak in learning. When the author of Sefer Malei Haro’im zt”l came to Lublin for the first time, he was brought to the Yid Hakodesh, who began speaking to him.
The Yid Hakodesh asked him if he spent time at gatherings of chasidim, where they drink “mashkeh” and spend time together. The Malei Haro’im answered that he did not see any benefit in doing so as he didn’t feel that getting together with friends to drink alcoholic beverages serves to bring one closer to Hashem.
The Yid Hakadosh repled, “You are forgetting an explicit Gemara. It says (Avodah Zara 36B) that the wine of non-Jews is forbidden because drinking with them could lead to marrying their daughters. We see from this Gemara that even an upright Jew who keeps every mitzvah is in danger of falling to severe transgressions if he drinks questionable wine. The opposite is also true. If one drinks wine together with good, upstanding friends, it will serve as a great spiritually benefit.”
He added, however, “This is only true if one makes sure to immerse in a mikvah. If he does, he will be able to connect with other Yidden and, thereby, benefit in ruchnius.”
This idea is hinted to in this pasuk. It says that Moshe gathered (vayakhel) the entire assemblage (adas) of Yisroel. The word “vayakhel” has the same gematriah as the word “mikvah”, while the word “adas” has the same numerical value as the word “da’as”, which is used to refer to taharah, as Chazal say (Shabbos 31A) that the word “da’as” refers to Seder Taharos. The pasuk then says that “this is the thing that Hashem commanded”, meaning that He commands us to gather together and to be united, but only if it is with taharah.
Rectification for the Sin of the Eigel:
The Bais Yisroel of Ger zy”a explains that the gathering described in this pasuk was a tikkun for the chet of the eigel hazahav. This is seen from the fact that the word “vayakhel” (and they gathered) is used to describe the sin of the eigel (Shemos 32:1). The rectification of that gathering for a sinful purpose was this gathering for a mitzvah purpose.
Gathering According to Hashem’s Command:
The Chiddushei Harim zy”a (quoted in Sefer Siach Sarfei Kodesh) explains that Moshe gathered all of Klal Yisroel and told them that they should know that the reason they gather is because “this is the thing that Hashem commands.” The only reason Yidden gather together is because Hashem wants us to be united and to love each other.
Teshuva of the Public is Considered Teshuva M’Ahavah:
The Vayaged Yaakov of Pupa zy”a explains this pasuk by quoting the words of the Yismach Moshe zy”a (Parshas Ha’azinu) on the Gemara (Yoma 86B) that says that teshuva done out of love transforms sins into merits, while teshuva done out of fear transforms intentional sins into unintentional sins. The Yismach Moshe says that when teshuva is done in public, even if it is done out of fear, it transforms deliberate sins into merits.
With this in mind, the Pupa Rov explains that Moshe Rabenu was telling Klal Yisroel to gather together and serve Hashem as a public. In that way, they would be able to atone for “eileh hadevarim”, which is a reference to the sin of the eigel, which the people referred to as “eileh” (Shemos 32:4). Once the nation gathered and did teshuva as a public, this sin was transformed to “asher tziva Hashem”, Hashem’s commandment, meaning that it came to be considered as if they had done a mitzvah.
Shabbos Was Given to the Humble:
Sefer Duda’im B’Sadeh writes that the foundation of serving Hashem properly is for a person to be extremely humble and to consider himself insignificant. The higher level one reaches of avodas Hashem, the more he will realize how truly unimportant he is. As the Likutei Amarim explains, one will come to realize that he truly is “nothing”.
He adds that on Shabbos, a person is given an “extra neshama”, which allows him to reach even higher spiritual levels. Therefore, he certainly should realize that he is insignificant, and that whatever he does have is from Hashem. The word “adas” (assemblage) has a connotation of a horde of people or a “rabble”. In other words, it refers to lowly, unimportant people. Accordingly, the pasuk is saying that Moshe gathered the people who considered themselves lowly and unimportant, and he told them to observe Shabbos, as such people are worthy to have the mitzvah of Shabbos.
To Hear and to Do:
It says that Moshe told the people about Hashem’s commandments “to do them.” Rav Yaakov Koppel Reich zt”l, Rov of Budapest, explained this in a tongue-in-cheek manner:
When a Rov gives a drasha, the congregation sits and listens, and then they express their opinions and argue amongst themselves whether they agree with what he said or not. However, most people don’t realize that the important thing is not to focus on debating the “medrash”, i.e., arguing about what the Rov said. Rather, the truly important thing is the “maisoh”, i.e., taking to heart the words of mussar that the Rov spoke about and incorporating the lesson into their daily lives.
Moshe was told to gather the Jewish people and tell them about Hashem’s commandments. He then was told to tell them to “do them”, meaning that they shouldn’t just listen to the speech and discuss what was said. Rather, they should make sure to do the commandments as well.
In this vein, the pasuk states (Tehillim 141:6-7): “And they heard my words, which are pleasant. As one who chops and splits wood on the ground.” The Lechovitcher Rebbe zy”a explains that if one listens to the words of a tzadik and learns Hashem’s Torah only because “it is pleasant” and he enjoys the intellectual stimulation of learning, he is like someone who chops wood on the ground. Even though it is nice to understand the words of Torah, if one doesn’t make it a part of his life in a practical way, there is no real benefit.
Keeping Shabbos All Year:
A simple villager once came to the Sar Shalom of Belz zy”a and asked for a bracha. The Rebbe asked him, “Do you daven every day? Are you careful with kashrus and shemiras Shabbos?” The villager replied, “I try very hard to do my best. However, I am forced to admit that I cannot keep Shabbos. I have to work in the fields every day and I cannot take a day off.”
The Rebbe chastised him and explained the importance of maintaining the sanctity of Shabbos. The villager thought for a minute and then said, “Rebbi, I am ready to accept to keep every Shabbos of the year except for during the harvesting season. During that season, it is too hard for me to take time off from my work.”
In response, the Rebbe told him a story:
There once was Poritz who made a party for all of the other landowners in the area. Once they were all drunk, they began to talk about the Jews. Each Poritz praised their “Moishke” – which is what they called the Jewish manager they appointed to oversee their lands – and claimed that theirs was the smartest and most reliable. Finally, the host of the party declared, “My Jew is the most loyal of all! He would do anything I ask of him without complaint!”
One of the guests asked, “Would he even agree to become a Christian if you asked him to do so?” The Poritz answered, “Definitely!” He immediately called for his land manager and said, “Moishke, are you loyal to me?” “Of course,” the Jew answered. “I would readily obey any request you make of me.” “If so,” the Poritz said, “I order you to renounce Judaism and to accept our faith!”
The Jew began to frantically think of a reply, but he couldn’t come up with anything to get himself out of this mess. In his panic, he blurted out, “Okay”, and he accepted to become a Christian.
A few days later, the Poritz called for him and said, “Moishke, I know that you really don’t want to give up your Judaism. Therefore, I have good news for you. I give you permission to go back to being a Jew again.”
The Jew ran home and joyfully told his wife that he had been granted permission to convert back to Judaism. However, his wife was not as happy as him. She asked, “Did you fall on your head? Pesach is around the corner. I have no strength for all of the cooking and cleaning and we don’t have enough money for the matzohs, wine, and meat. Go back to the Poritz and ask if we can remain Christians until after Pesach is over.”
The villager got the message and understood that he had to keep every Shabbos according to halacha.
The Rov’s Mistake:
When he was a young man, Rav Shmelke of Nikolsberg zy”a had a good friend who was brilliant in learning and possessed much yiras shomayim. However, he was also very stubborn and he completely refused to ever give in to anyone else.
Eventually, he accepted a position as Rov of a certain city. When his son came of age, he made a shidduch for him with the daughter of another Rov. The wedding was held in the bride’s hometown, and the Rov traveled there, accompanied by numerous distinguished members of his kehillah.
They all traveled by carriage. The Rov, his son, the Rosh Hakahal, and one young scholar who was known for his great brilliance traveled in a private carriage. When it came time for Minchah, the Rov and his small entourage got off the carriage to daven. They were in a forest, and the Rov walked over to a tree and davened next to it.
After finishing Minchah, the others went back to their private carriage and waited for the Rov for quite a while, but he was not coming back. The groom, Rosh Hakahal and young scholar went to look for him. They checked the spot where he had been davening, but he was no longer there. It had gotten dark and they were very frightened.
Meanwhile, the other carriages that were headed to the wedding pulled up and asked why they were standing around. The three men told them that the Rov was missing. The people said that not long before, they had seen the wealthiest man in town drive by on his way to the chasuna. He was traveling alone and had a lot of room in his spacious, fancy carriage. They suggested that the rich man probably saw the Rov standing in the forest and offered him a ride, which he accepted. Since this explanation made sense, everyone agreed that it was probably true. They continued their trip until they arrived at the place where the wedding would be held – and they were surprised to find that the father of the groom was not there.
With the father missing, the wedding was held with much sadness. On the way home, the Rov’s family stopped in each town to ask people if they had seen him. However, no one knew anything about his whereabouts. They got home, and he was not there either. They sent messengers to search for him, but they too returned emptyhanded.
What really happened was that the Rov had gotten lost in the forest. He tried to find his way back but he just more and more lost. He walked all night, going deeper and deeper into the woods. He remained lost in the forest for several weeks, surviving by eating fruit from the trees. He was so confused that he forgot what day of the week it was. He thought it was Monday when it really was Sunday and, when Friday came around, he thought that it was Shabbos – and he observed Shabbos in the middle of the woods.
Hashem protected him from harm in the merit of his Torah and good deeds, and the wild animals did not touch him. After several weeks, he found his way out of the forest. He made his way home and told his family everything that had happened. It goes without saying that they were overjoyed to have him back.
On Thursday, the Rov, who thought it was Friday, began preparing for Shabbos. He asked his family why they weren’t starting their Shabbos preparations, and they told him that he must have made a wrong calculation, as it was now Thursday. However, the Rov stubbornly insisted that he was right and that they were all mistaken. All of their arguments did not change his mind.
That evening, he went to shul and began to joyously recite Kabalas Shabbos. Everyone thought that he had lost his mind but he insisted that it was Shabbos and all work was forbidden. The next morning, he would not put on tefillin and he continued to act like it was Shabbos. When he saw people beginning to get ready for Shabbos on Friday, he got angry at them. On Shabbos, he put on tefillin and did forbidden forms of work. By now, the joy in his house upon his return had turned to sadness and pity.
This went on for several weeks, with the Rov refusing to believe that he was wrong. Several big Rabbanim even came to see him to try to convince him of the truth. They brought clear proofs that he had made a mistake but since he was a naturally stubborn person, he would not accept their words.
One day, the matter was brought to the attention of Rav Shmelke, who was then serving as Rov of Shinova. He traveled to the Rov’s home on a Thursday – which, according to the Rov’s calculations, was Friday. The Rov was very happy to see his childhood friend and asked him to be his guest for Shabbos. Rav Shmelke said, “Of course! That’s why I came here in the first place. I want to spend Shabbos with you.’
Rav Shmelke told the Rov’s family to prepare for Shabbos on Thursday, and to purchase a good amount of strong wine. He then went to the mikvah, put on his Shabbos clothes and went to shul to daven. To the amazement of the city’s residents, he also acted as if it was Shabbos. He asked the Rov to daven Kabalas Shabbos for the amud, but he himself davened the weekday tefillos, as did everyone else.
After davening, they went to the Rov’s home for the seudah. Many people joined the seudah in honor of the distinguished guest, and they sang with much enthusiasm. The Rov made Kiddush and they ate the meal, while saying many divrei Torah.
Rav Shmelke then said, “We really should make a Seudas Hodaah in recognition of your miraculous survival in the woods. Therefore, there should be wine of the table to make a l’chaim!” The strong, aged wine was placed on the table, and Rav Shmelke encouraged the Rov to drink a lot of it. Soon enough, he began to feel the effects of the wine and he fell into a deep sleep. Rav Shmelke put a pillow under his head so that he would sleep comfortably. He then took out his pipe and began to smoke. He told the people in the house, “Go do whatever you need to do. Everything will now go back to normal. Come back tomorrow night – on the real Shabbos.”
Rav Shmelke sat next to the sleeping Rov all night, making sure he stayed asleep. The next day – Friday – he continued to sit next to him, and he made sure that no one made any noise nearby that might disturb his slumber. And the Rov remained asleep until Friday night.
On leil Shabbos, all of the people came back and sat around the table exactly as they had the night before. As the Rov continued to sleep, Rav Shmelke ate his seudah with much joy and he said divrei Torah until midnight. Only then did he wake the Rov and say, “you must wake up now for bentching!”
The Rov said, “I’m so rested. I feel like I just slept for a very long time!” He then told Rav Shmelke some divrei Torah and bentched. Rav Shmelke ordered everyone present not to tell the Rov what he had done. And, indeed, for the rest of his life, the Rov never found out that he had slept for 24 straight hours. He thought that everyone had simply realized he was right and had submitted to his ruling regarding when Shabbos was.
The Tefilas Mussaf of the Belzer Rov:
Rav Eliezer Dovid Friedman zt”l (Sefer M’pi Sefarim V’Sofrim, Chelek 1, page 281) relates that Rav Shalom of Kaminka zy”a once spent Shabbos with the Sar Shalom of Belz zy”a. When he returned home, he was shown a sefer written by an early source that discussed matters of emunah and was made up of “chakiros” (philosophical questions on the Torah).
He said, “If the author of this sefer had ever heard the Belzer Rov davening Tefillas Mussaf of Parshas Shekalim, he wouldn’t need to engage in such chakiros in order to have emunah in Hashem Yisborach!”
