29 Jun PINCHAS

It is brought down in the sefarim about a specific species of birds that build their nests very high up on a tree. It is impossible for snakes (their predators) to climb so high to eat the birds. So what do the snakes do? A snake waits under the tree, with its mouth wide open. The bird, high up on the branch, doesn’t realize that it is safe. It also forgets that it can simply fly away. It becomes frightened and paralyzed by the sight of the snake, loses its balance and falls straight into the waiting snake’s mouth.TorahWellsprings- Pi nch as The yetzer hara uses a similar ploy to capture people in his net. He tries to make people feel worried, frightened and confused. When this occurs, the yetzer hara can easily capture people. As Rebbe Moshe of Kobrin wrote in a letter, “All the treasures of the world do not compare to the moment that a Yid has a tranquil mind”. How does one attain peace-of-mind? One primary way is by recognizing that everything is from Hashem. More than two hundred years ago, the Rav of Nikolsburg was the author of the Magen Avos, Reb Mordechai Binet zy”a. The Chofetz Chaim zy”a said that when Reb Mordechai Binet zy”a would teach Torah to his students, (and sometimes also while he would be studying by himself) he would move his hand around in the air, or upon his table, as though he was writing something. The students were intrigued by this, and they watched his hand movements carefully, until they figured out that their great teacher was formulating the words “fortunate is the person who doesn’t forget You, and the man who fortifies himself in You” (from the Shemonah Esrei of Rosh HaShanah). In this fabulous way, Reb Mordechai Binet was careful to remember Hashem Yisbarach, even as he was deep in his studies. In this week’s parashah, Hashem said to Moshe and to Elazar HaCohen, “count the heads of the entire Jewish nation” (Bamidbar 26:2). “Seu et rosh” can also be translated, “raise their heads.” Moshe and Elazar HaCohen were told to elevate the nation’s awareness and to help them recognize that everything is from Hashem. When this is achieved, they will not become startled and frightened by the various challenging situations in life. They will approach each challenge with peace-of-mind and acknowledgment that everything comes from Above.

Bitachon

The Mishnah (Pei’ah 8:9) teaches, “Whoever needs charity and doesn’t accept [it because he trusts in Hashem to support him] he will support others in his old age. About this person, the passuk says, “baruch hagever asher yivtach b’hashem v’haya hashem mivtacho (Yirmiyahu 17:6).”

The Tosfos Anshei Sheim (printed on the margin of several editions of Mishnayos) asks, “How does this passuk indicate that whoever has bitachon will end up supporting others?” baruch hagever asher yivtach b’hashem means that he trusts in Hashem, but where does it imply that he will eventually support others? The Tosfos Anshei Sheim quotes a Midrash, which also discusses this passuk. The Midrash says, “Whoever trusts in Hakadosh Baruch Hu merits being like Him, as it says, baruch hagever asher yivtach b’hashem v’haya hashem… But whoever trusts in avodah zorah will become like them. As it says, ‘like them, shall be their producers” (Devarim Rabba 5:9). What does it mean to be like Hashem? The Eitz Yosef offers two explanations:

1) “[Because of his bitachon] he will become a G-dly person.

2) “Perhaps the intention is that his requests will be granted, as it is written, ‘Whatever you decree will happen.’”

3) A third interpretation is stated by the Tosfos Anshei Sheim. He explains that just as Hashem gives sustenance to the world, the person who has bitachon, will also give parnassah to others.

Therefore, Tosfos Anshei Sheim writes, the passuk “baruch hagever asher yivtach b’hashem v’haya hashem mivtacho” teaches us that when one trusts in Hashem, in the end, he will be like Hashem, supporting others. Let us study this passuk some more: “baruch hagever asher yivtach b’hashem v’haya hashem mivtacho”. It seems to say the same thing twice, only in slightly different words: “Blessed is the person who trusts in Hashem, and Hashem is the One he trusts.” The Baal Shem Tov zt’l explains that bitachon has two factors: in whom one trusts, and the means by which he expects to receive his needs. Many people trust in Hashem, but they think that Hashem will only help them through a certain channel. For example, a shopkeeper trusts that Hashem will give him parnassah by sending him many customers. A shadchan thinks that Hashem will help him make many shidduchim. A real estate agent trusts that Hashem will help him close a few very lucrative deals, and earn a nice parnassah. They can’t imagine that Hashem will help them earn a living in any other way. Dovid HaMelech says, “Blessed is the person who trusts in Hashem, and Hashem is the means.” This is someone who knows that if Hashem will not support him through one channel, Hashem will help him via other venues. Which is the path that leads to bitachon? One helpful approach is simply by observing life, because life teaches us that we can rely on Hashem for all our needs. Look back at your life and contemplate the many times you perceived Hashem’s hand; how Hashem helped you in miraculous ways. And He continues to do so. When a person thinks about these matters, he knows, without a doubt, that it is worthwhile to trust in Hashem for the future as well. From those times that one trusted in human beings one learns just how futile it is to trust in man. Some trust their wealthy friends to come to their aid, some trust influential people to help them out, and they learn the hard way that they aren’t reliable. It is far wiser to trust in Hashem. This is suggested in the passuk, “it is better to trust in Hashem than in man. It is better to trust in Hashem then in the wealthy” (Tehillim 118). It seems that the passuk should have said “m’livtoach” as those familiar with lashon hakadosh will attest. We can explain that the passuk is saying, one knows to trust in Hashem, mivtoach b’adam, from those times that he relied on man, mivtoach b’ndivim, and from those times that he trusted in the wealthy. Learning from the experiences of those times, he declares without doubt tov lachsot b’hashem, it is far better to trust in Hashem. Bitachon helps a person become a receptacle to receive Hashem’s brachos. The Rambam explains this concept with an analogy: A person looks around in a dark room but he can’t see anything. His eyes are good, they are open but he doesn’t see because the room is dark. Keviyachol, Hashem always watches over us; His eyes, His Hashgachah, is always open to see us but it is up to us to illuminate ourselves with emunah and bitachon, in order to receive Hashem’s kindness. The Arugas HaBosem (Balak) quotes this Rambam and says that it is alluded to in the passuk “Behold Hashem’s eyes are open to those who fear Him – to those who yearn for His kindness.” Hashem’s eyes are always opened to help us; the condition is that we must be myachlim lchasdo, yearn for His kindness. With bitachon, we will receive Hashem’s kindness.