Divrei Torah Parshas V'Zos HaBracha

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The First Chassidim

Based on the Alei Deshe, Parshas V'Zos HaBracha

"U'LeLevi Amar Tumeicha V'Urecha L'Ish Chasidecha..." "And about Levi he said 'Your Urim VeTumim are with Your Pious One'." Devarim 33:8

No other tribe is given the title "Chassid" - the pious one. What is the special character of Levi that they deserve this special honorable title? Rebbe Yechezkel of Kuzmir explains that we find in the pasuk (Devarim 10:9) that the tribe of Levi is given no land inheritance amongst the other tribes, rather HaShem is Levi's inheritance. As if to say, they actually got no physical property, only spiritual rewards and benefits.

However, if we look at it mathematically, its not so. Each person was to tithe his produce, and give ten percent to the Levi'im. Ten percent of the produce of twelve tribes equals the produce of 1.2 tribes, some twenty percent more than a single tribe's produce. So the tribe of the Levi'im didn't lose out at all!

But upon closer inspection, we see that its not so simple. Even though the total amount given to the tribe as a whole was more, nonetheless; there was no guarantee for any individual Levi that he would get any of the ma'aser / tithes himself. Maybe each person bringing ma'aser would pass him by, and give to other Levi'im...

So in fact, on a personal basis, for each Levi, HaShem is his Inheritance, with no guarantees from any other source. The Levi'im shifted their eyes and hearts to HaShem, and has pure and simple faith that HaShem would take care of their every need. They had no worries or concerns, HaShem would handle everything. The Levi'im were always "B'Simcha", happy with their lot, as we say "U'Levi'im LeShiram V'Zimram" - the Levi'im were involved with their songs and praises [of HaShem].

This is the real Chassidus - [total involvement with their songs and praises of HaShem]. And for this reason, the tribe of Levi are called Chassidim .. the very first Chassidim.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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The Secret of Success - Simcha

Based on the Alei Deshe, Parshas V'Zos HaBracha

"Smach Z'vulun B'Tzeisecha, V'Yissachar B'Ohaleicha." ..."Zevulun - rejoice as you go out, and Yissachar, in your tents." Devarim 33:18

Rebbe Yechezkel of Kuzmir explains that Rashi gives us the eternal key to success - simcha! Rashi explains this pasuk - "Zevulun shall have hatzlacha/success when he sets out in business ventures". The idea is that the "segula" to ensure success is simcha. If Zevulun is sameach/happy - then he will succeed as he sets out (in business). Its that simple.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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The Incomparable Moshe Rabbeinu

based on the Imrei Shaul, Parshas Vezos HaBracha

"V'Lo Kam Navi Od B'Yisrael K'Moshe... And no prophet ever arose among Israel to equal Moshe..." [Devarim 34:10]

The Midrash Rabba, at the end of Parshas Naso refers to this pasuk, and contrasts Moshe Rabbeinu with Bilaam. Bilaam had three character traits that typified the differences between him and Moshe Rabbeinu. One of these was the fact that Moshe Rabbeinu, in his immense personal humbleness, didn't even realize at first when he was speaking directly with Hashem; but Bilaam knew right away, as Bilaam himself says in the pasuk, "Shome'a Imrei Keil" - the one who hears the Word of G-d..."

The Imrei Shaul asks a most obvious question. If the pasuk starts off by stating clearly that no prophet could ever compare with Moshe Rabbeinu, then why does the Midrash go on and start analyzing the character of Bilaam and contrasting them with Moshe Rabbeinu? Even if you want to answer that no prophet among Bnei Yisrael arose to compare, but maybe among the non-Jewish nations one could arise; nonetheless Bilaam certainly wasn't greater than Moshe - we see that clearly. So what is the purpose of the Midrash? What is it trying to accomplish? asks Reb Shaul.

The answer is that the Midrash wants to pinpoint the greatness of Moshe Rabbeinu. When it mentions that Moshe was so humble, he didn't even know Who was speaking with him, it means that his humbleness was so deep, that it never entered his mind that Hashem would actually speak with him directly. In contrast, Bilaam was noted for his haughtiness, as Rashi explains (Bamidbar 22:13 - "from here we learn how haughty and full of pride Bilaam was"). This is even highlighted as one of the three things that Pirkei Avos (5^th chapter) lists to identify one as "a student of Bilaam the Rasha [evil one]"... "ruach gevoha - haughtiness". Bilaam indeed realized Who was speaking with him - he was so haughty, that he "knew" that he deserved to be addressed directly by Hashem.

Interestingly, another Midrash (Shemos Rabba, chap. 3) relates that when Hashem spoke with Moshe, Hashem did so using the "voice" of Moshe's father Amram. Moshe answered "Yes Abba, what does my father want?" Hashem then told him, "I am not your father, but the G-d of your father..." It would never have occurred to Moshe, in his humbleness, to think that Hashem would address him, so Hashem "adopted" the voice of Amram to get his attention.

Similarly, the Yalkut in Vayikra states "All the calls to Moshe were double (Moshe, Moshe)". Why double? Hashem called until Moshe finally realized that it was Hashem calling him... and he would rise to the occasion. This aligns nicely with an explanation given by the Divrei Yisrael in Parshas Toldos to the often-asked question - If Yaakov spent so many years learning Torah in the yeshiva of Shem and Ever (after he left home, on his way to Lavan), why isn't it mentioned in the Torah? Why is this only hinted at in the Torah, and not stated explicitly? The Divrei Yisrael answers, based on the Maharal of Prague, that actions that are carried out quietly, in a hidden manner, are also only "quietly" present in the Torah, hidden in it, as it were. Thus, in the case of calling Moshe, the simple word "Vayikra" is used. It doesn't state, "Hashem called Moshe," but rather, the Caller is hinted at, not explicitly stated... to show that Moshe Rabbeinu's awareness wasn't obvious, nor was he fully "prepared" for this in advance... it was totally unexpected for him each time. That's why at times he was called twice.

Now, Reb Shaul explains, we can understand why Rashi says "Vayikra" is "lashon chiba - a term of endearment," the term that the Administering Angels use, such as in the phrase, "V'kara Zeh El Zeh V'Amar Kadosh - each Angel turns to the other, (and implores upon his neighbor to be the first to begin praising Hashem)". Dissimilarly, for non-Jewish prophets such as Bilaam, the term Vayikar (without the Aleph) is used, which is a word more closely related to "mikreh"- happenstance. It's as if Hashem addressed that person by mistake. What's the message here? In the loftier realm of the Angels, there is no sense of jealousy, competition, or dissonance... they cooperate in perfect harmony, fulfilling Hashem's Will. Thus, when the Angels call to one another to praise Hashem, this call is based on mutual love, respect, and unity. Each Angel belittles himself, giving deference to the others around him... just like we say in our own davening in Shacharis "V'nosnim B'Ahava Reshus Zeh Lazeh, LeHakdish LeYotzram... They give loving permission to one another to Sanctify their Creator"...". In their mutual respect and love, each Angel belittles himself before the others, giving deference to them. This is the symbol of the letter Aleph... (found in Vayikra - for Moshe, missing from Vayikar - for Bilaam). The same Aleph, that during the Creation of the World, let the other letters go first (Breishis, the first word in the Torah starts with Beis, the second letter of the Aleph-Beis)... the letter Aleph also showed deference to the other letters. And just as the Aleph received its just "reward" by being the first letter of the 10 Commandment (Anochi).... Moshe also received his own "reward"... only he was the one that Hashem called and selected. Nobody else ever came close to him, or will ever surpass him... and all of this is due to his intense and steadfast humility.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid


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