Tuesday, July 21, 2026

Cadaver Fat for Cosmetic Enhancement

The question: Is the use of "harvested" human fat allowed al pi halacha for cosmetic procedures.  (We are talking about adipose tissue that has had the DNA scrubbed, leaving only the basic chemicals and the scaffolding. In this discussion we are going to call it 'fat.')

Not all poskim allow any invasive procedure for cosmetic purposes, including cosmetic surgery. Here, we are going to follow those who are mattir.

There are three kinds of fat implants: 

a. Autologous transfer, where fat is transferred from one part of the body to another. 

b. Heterologous transfer from a living person, where fat is taken from one person and transferred to another. For example, A is having fat reduction surgery and he allows the tissue to be used for such purposes.

c. Heterologous transfer from a cadaver.


Discussion.

a and b: Human body parts taken from a living person are not assur b'hana'ah.  But is there an obligation to bury them? 

Reb Moshe (אגרות יו'ד רל'א-ב) discusses whether flesh removed from a living person requires burial. He brings the Noda BeYehuda who says there is no such requirement. He says that while he disagrees with the Noda Be'Yehuda to the extent that he requires burial so that it should not be left in disgrace. If it is being used for an important purpose, he says there is nothing wrong with using בשר מן החי.  I assume that this reasoning is necessary to be mattir blood transfusions as well.

c: Fat taken from cadavers used for cosmetic procedures.  (The basic question can be asked about bone used for bone grafts, and cornea transplants. But as we will see, there is a difference in halacha between what can be done in case of medical need and what can be done for cosmetics.)   

Here's the article I read about it.


GLP-1s are shrinking bodies. Cadaver fat is plugging the gap

By  Leah Dolan

Jul 13, 2026

A buzzy new body contouring injectable is being made from donated cadaver fat. Doctors "haven't had to really explain it much." 


Sandra*, a 43-year-old media lawyer based in Los Angeles, had been toying with the idea of breast augmentation since her 20s, but was always put off by the pain of the procedure, the long recovery time and the idea of having “this kind of foreign sac in your body.”

So when Sandra, who wanted to protect her identity for privacy reasons, heard about a new injectable body contouring product last summer, she was intrigued. No synthetic fillers, no implanted sacs, no downtime.

“You hit a certain age and you decide, I’m going to do something for myself at this point,” she said. The product she found — alloClae, pronounced allo-clay like the earthy sculpting material — is quick to administer. Nicknamed the lunchtime boob-job, it often takes less than an hour to inject and doesn’t need general anaesthesia or a hospital setting. Plus, the aftercare instructions, Sandra said, were “shockingly easy.” The fact that alloClae uses fat harvested from donated dead bodies, or cadavers as they’re referred to in the scientific community, didn’t really pose an issue. “I was fine with that,” she said.

A growing number of people in the US appear to feel the same. Tiger Aesthetics, the company that manufactures alloClae, said more than 2,000 patients have been injected with it since May 2025. It’s a buzzy topic on Reddit’s popular plastic surgery page, as potential patients ask questions, seek reviews and swap doctor recommendations.

In 2026, it’s clear that what once might have been classed as body modification is now seen simply as body maintenance. It has never been easier, or more mundane, to drastically alter one’s physical form. Rib remodeling. Upper blepharoplasty. Lower blepharoplasty. Mid-facelift. Lower facelift. Deep-plane facelift. As science and surgical technique progress ad nauseam, so does our appetite for new curves, tighter skin, sharper jawlines.

AlloClae — one of the more inventive products in this category— is our latest reminder. But for every plastic surgery clinic calling the injectable a “next-generation” advancement, there’s an equal number of headlines branding it “zombie filler” or “corpse injections.”

If there is a boundary line in the pursuit of the perfect look, are we finally butting up against it? What does it mean if society widely embraces injecting cadaver fat in the service of beauty? Could alloClae become as common as Botox?

In the end, your opinion of alloClae might depend on your opinion of death.

The Ozempic effect

AlloClae was first released in the US in 2024 to board-certified plastic surgeons with a track record of working with fat, and since January to a wider net of doctors including “mid-level providers” like physicians assistants, nurse practitioners and aesthetic nurses. (Tiger Aesthetics said it trains nurse practitioners, who are not permitted to inject into the breast, on special injection technique.)

Dr. Luis Macias, a double-board-certified plastic surgeon in LA who was one of a select few doctors to receive alloClae early, has witnessed the product’s rising popularity first-hand. “I have to buy a lot of syringes at a time, and talk to the rep constantly about it,” he said in a phone interview. “I feel like I’m talking to my Porsche dealer… It’s ridiculous.” The price for one 12.5cc syringe of the soft tissue corrector can run up to roughly $2,250.

Marketed as “off-the-shelf” fat, or “bottled fat grafting,” as one PR email put it, alloClae is touted as an alternative to autologous fat grafting — where a patient’s own fat is removed via liposuction and transferred into another area.

It isn’t the first product in this area of cosmetics. Renuva, a similar shelf-stable cadaver fat injectable made by not-for-profit organization MTF Biologics, first launched around a decade ago. The key difference between the two, Macias said, is volume. Because Renuva’s maximum syringe size is just 3ccs, it was commonly used in smaller areas like the hands, face and neck, whereas the largest syringe of alloClae can hold around 22cc of more product. “It’s a little chunkier,” said Macias. “A little firmer.”

In the age of GLP-1s where bodies seem to be shrinking left and right, donated cadaver fat is plugging an emerging gap in the market. Around 11% of Americans are currently on medications such as Ozempic and Wegovy for weight loss, according to a report published this month. Macias says a number of his patients on GLP-1s are keen to add fat back into their bodies, now that they can spot treat areas and design their silhouette. “They want it back in the breast and buttocks, in the face,” he said. “Those are very common areas that we’re re-volumizing after we get rid of the excess skin.”

Caroline Van Hove, president of Tiger Aesthetics, agreed the rise in these drugs has been “complementary” to alloClae. “What these patients are finding is that as they’ve lost quite substantial amounts of weight, it’s also left them disfigured in certain areas where they have lost real targeted volume,” she said over Zoom. “In areas that, in their opinion, define their femininity.”

To meet the booming demand, Van Hove said the company is scaling up production, which might sound difficult for a company that relies entirely on the donation of dead bodies. Macias says he’s yet to see a patient bat an eyelid at where the fat comes from. “Maybe it’s because of the market I’m in,” he said. “Los Angeles, right?”

Cadaver ethics

Do families, and donors, know their bodies can be used in this way? The short answer is not always.

Organ and whole body donation are often understood as the ultimate selfless acts — a grieving family using their loss to improve someone else’s life, or further scientific research.

Organ donation is relatively straightforward — in the US it is tightly controlled by federal law. But whole body donation and non-transplant human tissue banks are a different story. Regulation varies by state and there is currently no mandatory federal accreditation or licensing requirement for either body donation organizations or non-transplant tissue banks, which are not regulated by the US Food and Drug Administration. This means there is largely no federal oversight of the hundreds of facilities receiving tens of thousands of gifted dead bodies per year.

Still, Van Hove called whole body donation a “stringent and highly regulated area.” She said Tiger Aesthetics only has contracts with tissue banks connected with the Association for Advancing Tissue and Biologics — a voluntary accrediting body established in 1976 with the aim of increasing public trust by providing additional scrutiny to the donation process. Donors “have to complete a very extensive dossier releasing their consents,” Van Hove said, adding that it can take between 3 and 6 months to “clear” a donor’s medical record and approve the anatomical gift. “Obviously the form does not say ‘Do you want to donate your organs or tissue to alloClae?’” she said. “But it allows the donor to really indicate whether or not they want it exclusively for investigative research, medical research or if they’re also allowing for-profit purposes and so on, or if they have no restrictions at all.”

AlloClae is particularly popular with GLP-1 users, who want to add fat back into specific areas after weight loss.

AlloClae is particularly popular with GLP-1 users, who want to add fat back into specific areas after weight loss. Photo Illustration by Connie Chen/CNN

Whether it’s ethical is another question, especially since families of donors are not compensated for their loved one’s body. “It really is betraying altruism to make money,” Arthur Caplan, professor of bioethics at NYU’s Grossman School of Medicine, said of the industry more generally in a video call. “I think that’s an ethics problem.”

In terms of increasing production, Tiger Aesthetics told CNN they are partnering with more tissue banks across the US to access extra cadavers and plan to widen the age criteria for eligible donors. But its efforts to scale were somewhat disrupted this summer when the New York State Health Department denied the product’s distribution. New York is one of the few states in the country which require non-transplant tissue banks and those distributing, processing, storing or collecting human tissue to hold a license. According to recent court filings, the Department of Health rejected a license for alloClae manufacturers in October 2024 on the grounds that it was “unclear” whether the injectable was “in compliance with FDA requirements” and again in May 2026 because “the tissue bank owners, controlling parties, medical director or tissue bank director do not have the character and competence to ensure that the facility is competently operated in accordance with the law.” Tiger, who insists its product is “lawfully regulated” by the FDA, has filed a lawsuit against the Department of Health which it believes does not have the authority to block the product. The company is seeking damages of at least $500,000 for lost revenue and a declaration from the court that the “New York Tissue Bank regulatory scheme does not apply to adipose tissue-derived products” like alloClae, among other relief.

‘Oily, chunky and yellow’

When asked about the question of donated cadaver fat, Jackelin Cruz, a patient of Macias, said she initially found it “a little bit weird.” But she was comforted by the fact that, according to Tiger Aesthetics, the donor’s DNA is removed in the manufacturing process.

Cruz, a 60-year-old stay-at-home mom living in LA was waiting in Macias’ clinic for her usual Botox and lasers appointment when she saw a pamphlet for alloClae. She had already thought about adding volume to her buttocks — sometimes, she felt shy even walking in front of her husband and preferred to tie a sweater around her waist — but Macias told her she was too lean for a traditional Brazilian butt lift, also known as a BBL. Even if she had enough fat reserves, Cruz didn’t like the sound of the surgery’s recovery. Instead, she was “sold” on alloClae’s minimal downtime, and the idea that her desired shape could be built up slowly with the injectable over a few sessions. In the end, she had two rounds costing just under $50,000 altogether. She loved the result of her alloClae treatment so much, she’s considering using it in other areas of her body.

Sandra, meanwhile, spent $13,000 for 50cc of alloClae in each breast. She thought it was a good deal, thanks to a volume discount from her surgeon. But she ended up facing complications. Around two months after her breast augmentation, Sandra said her right side became painful, and the skin was turning yellow-brown and purple like a bruise. She said she could feel lumps in her breast, and was eventually told by her surgeon she had something called fat necrosis. The injected fat wasn’t able to vascularize — the process where new blood vessels form and increase blood supply to the area — and was now dying inside her body. One time after showering, Sandra said she noticed yellow fluid seeping out of the injection site of her right breast. “It very much looked like the alloClae,” she said. “It looked oily, chunky and yellow.”

According to Van Hove, Tiger Aesthetics does not have any confirmed cases of graft rejection or infection of alloClae. She said she could not comment on the details of Sandra’s experience, which would have been handled by the company’s quality assurance team, but added that injecting “technique is very important.”

Both Van Hove and Dr. Krishna Vyas, a plastic surgeon based in New York, said that standard fat grafting with your own biology also poses a risk of necrosis, though any further evaluation is difficult since there are currently no direct comparison studies between the two techniques. While Vyas noted that the product seemed “low risk,” he is hesitant to use it in his own practice before more robust clinical trials with long term follow-up data are published.

Sandra’s cysts were successfully aspirated, but she said she can still feel some lumps in her chest and was, ironically, told she may need surgery to remove any remaining alloClae.

Caroline Van Hove, president of alloClae's manufacturer Tiger Aesthetics, is behind some of the most recognisable injectables on the market. Her career includes PR for Botox and Juvéderm, two products that have been re-shaping faces for decades.

Caroline Van Hove, president of alloClae's manufacturer Tiger Aesthetics, is behind some of the most recognisable injectables on the market. Her career includes PR for Botox and Juvéderm, two products that have been re-shaping faces for decades. Photo Illustration by Connie Chen/CNN/berkpixels/fStop/Getty Images

The new Botox?

When he first began working with Renuva and alloClae, Macias steeled himself against what he expected would be widespread horror at the idea of “putting dead people’s fat into people.”

“For some reason,” he said. “I haven’t had to really explain it that much.”

Arabelle Sicardi, a cultural critic and author of “The House of Beauty: Lessons from the Image Industry,” called alloClae “horrifically convenient,” likening it to something in the universe of Coralie Fargeat’s 2024 body horror film, “The Substance.”

Sicardi thought the lack of downtime or recovery added to a kind of cognitive dissonance regarding the product’s ingredient list. “It says that we’re prioritizing convenience with materials of the dead,” Sicardi said. “This is just a new version of an ancient impulse. People used to eat dead bodies. Now we’re shooting them into our bodies.”

But Van Hove is confident about the injectable’s future success. And she has reason to be, having held a career at the forefront of the medical aesthetics industry for decades. She has helped to launch two of the most recognizable products in the cosmetics world: Botox and Juvéderm. Fillers, Botox, lasers, needling, “all those things at one point or another were considered extreme because they were new,” Van Hove said. “I think all of those products should be considered as they’re helping mental well-being and self-confidence.”

Rather than representing human expiration, she sees alloClae as a sort of cosmetic lifeblood. “People are also looking for ways to not only live longer and live better, but also to look and feel their very best as they’re extending their own life span,” Van Hove said.

“Why do everything possible to live a longer life when you feel that the outside doesn’t really project the inner youth that you’ve strived for.”


Halacha.

1. A human corpse is assur b'hana'ah. This might not apply to hair and skin, but it certainly applies to fat.

עבודה זרה כ"ט:  

ומת גופיה מנלן אתיא שם שם מעגלה ערופה כתיב הכא {במדבר כ-א} ותמת שם מרים וכתיב התם {דברים כא-ד} וערפו שם את העגלה בנחל מה להלן אסור בהנאה אף כאן נמי אסור בהנאה והתם מנלן אמרי דבי רבי ינאי כפרה כתיב בה כקדשים:

2. Hana'ah from a meis is an issur deoraysa. There is a machlokes Rishonim and Achronim whether this issur is deoraysa applies to everyone, or only to Jews- If a non-Jew wishes to donate his body, the Torah allows him to do so. Even so, everyone agrees that there is at least an issure derabanan, that the Rabanan prohibited us from using it, even if he donated it willingly. 

שו"ע יו"ד שמט, א
איסור הנאה במת ובתכריכיו. ובו ד' סעיפים:
מת בין עובד כוכבים בין ישראל תכריכיו אסורים בהנאה ודוקא שהזמינם לצרכו ונתנם עליו אבל בהזמנה לבד אפילו עשאם לצרכו לאחר שמת לא נאסרו דהזמנה לאו מלתא וכן אם נתנם עליו ולא הזמינם לכך בתחילה עדיין לא נאסרו:
פתחי תשובה
בין עובד כוכבים. עבה"ט של הרב מהרי"ט ז"ל ועי' בתשו' אבן שהם סי' ל' שהעלה דמת ישראל אסור בהנאה מה"ת אבל מת עובד כוכבים אסור מדרבנן ומה"ט כתב שם באחד שחלה חולי שאב"ס ואמרו הרופאים שיקח עצם ממת לצורך איזה רפואה או מתכריכי המת דמותר ליקח עצם עובד כוכבים לזה כיון שאינו אלא מדרבנן ע"ש. ועיין עוד בתשו' צמח צדק סי' י"ג ובהג"ה שם. ובתשו' יד אליהו סי' ס"ו ובתשו' פרי תבואה סי' כ"ה ובספר ברכי יוסף להגאון מהר"ר חיד"א ז"ל ובשאילת יעב"ץ ח"א סי' מ"א ובשו"ת תשובה מאהבה ח"א סי' מ"ז ובתשו' הרב הגדול מהר"ר ברוך בעל טעם המלך:


And here is the Mishneh LeMelech Eivel 14:21

שוב זיכני ה' וראיתי שדין זה מבואר בירושלמי דשבת עלה דמתני' דכזית מן המת דקא אמרי בפירוש דבשר עכו"ם מת מותר בהנאה. ואף שדברי הירושלמי שם הם צריכין ביאור מ"מ כל הישר הולך יראה בעיניו ולבבו יבין דלפי פשט הירושלמי עכו"ם מותר בהנאה וליראת האריכות לא הארכתי בביאור דברי הירושלמי. ולפי זה אני תמיה על הרשב"א והריטב"א והרא"ה שכתבנו למעלה משמם דס"ל דבשר העכו"ם אסור בהנאה איך לא השגיחו בדברי הירושלמי הללו:     

3. If the issur is derabanan for non=Jews, then at least for Ashkenazim the Rama allows using it for refuah even when there is no sakana, even for a חולה שאין בו סכנה.

יו'ד קנ'ה ג

בשאר איסורים מתרפאים במקום סכנה אפי' דרך הנאתן ושלא במקום סכנה כדרך הנאתן אסור יגשלא כדרך הנאתן מותר חוץ מכלאי הכרם ובשר בחלב שאסורים אפילו שלא כדרך הנאתן אלא במקום סכנה: הגה ועיין לעיל סימן קכ"ג י"א דכל איסורי הנאה מדרבנן מותר להתרפאות בהן טואפילו חולה שאין בו סכנה (ר"ן פכ"ש בשם י"א וריב"ש סי' מ"ה) ואפי' יין נסך טזבזמן הזה מותר להתרפאות בו יזולעשות ממנו מרחץ אע"פ שהוא כדרך הנאתן ובלבד שלא יאכל וישתה האיסור הואיל ואין בו סכנה וכל שכן יחדמותר לזלף יין על גבי אש דאפי' לבריא מותר דריחא לאו מילתא היא (ארוך כלל ל "ט) 

4. Reb Shlomo Kluger   האלף לך שלמה יו'ד רב  says that even by an issur deoraysa, חצי שיעור would be even more kal than a derabanan for a choleh. Now go figure out what Chatzi shiur is by organ  or tissue transplants.

5.  Also: Even if the issur is deoraysa, or in the case of a Jewish body, some (Reb Shlomo Zalman מנחת שלמה חלק ב סימן פד quoting Rav Unterman) say that because the tissue is biologically incorporated into a living person, it is no longer assur b'hana'ah, because it is no longer bassar hameis. This might not solve the obligation to bury the tissue.

So here is what I say from a halachic perspective. The use of cadaveric fat for cosmetic purposes is assur. The issur may be deoraysa, the issur may be derabanan, but assur it is. The application of Reb Shlomo Kluger's chatzi shiur and the Rama's hetter are useless where there is no medicinal need.

Here is what I say from an ethical perspective: The use of cadaveric fat for cosmetic purposes is a breath-takingly spectacular commodification of the human being, and is indistinguishable from using it for culinary purposes. 


NOTE: I don't think I would be dismayed by the idea of draining a cadaver's blood to use for transfusion, but that's because taking a live person's blood is not an assault on his bodily integrity.

Cadaveric blood can be and at one time was used for transfusion.


Speaking of commodification of the human body, I wish to point out that I do not believe that capital punishment treads on the same ground by any means. If anything, capital punishment emphasizes the importance of human life. 

I coincidentally saw the following opinion piece and letter in the WSJ on July 21 2026.

Can We Kill You for Your Organs, Please?

An academic paper raises a chilling new concern about assisted suicide.


In a recent New England Journal of Medicine article, three medical academics, two of whom are bioethicists, argue that the growing acceptance of voluntary euthanasia “warrants a recontextualization of the dead donor rule and assessment of the ethical principles involved.” Behind the obscurantist language is a horrifying proposal, which co-author Robert Truog described in an interview: Patients “would receive an anesthetic . . . and under anesthesia, the organs would be removed . . . while they’re still functioning.”
Assisted suicide raises enough ethical concerns as it is. The National Council on Disability, on which I served, noted in a 2019 report the longstanding concern that “if assisted suicide is legal, some people’s lives, particularly those of people with disabilities, will be ended without their fully informed and free consent, through mistakes, abuse, insufficient knowledge, and the unjust lack of better options.” Exploiting assisted suicide to increase the supply of donated organs would increase the likelihood that vulnerable patients will feel pressured to end their lives.

Apart from whether it violates state criminal statutes regarding euthanasia and murder, federal policy should forbid the ghoulish, macabre practice the authors call “death via organ donation” before it begins. The Trump administration should immediately issue guidance specifying that a 1997 law prohibiting federal funding of assisted suicide applies to any instances of death via organ donation. If Medicare, Medicaid and other federal insurance options and grant programs refuse to cover the costs of an organ transplant that is the product of assisted suicide, few hospitals will contemplate undertaking them.

In addition, the Department of Health and Human Services should direct the Organ Procurement and Transplantation Network to adopt a policy explicitly prohibiting death via organ donation. The OPTN’s policies carry great weight because Section 1138 of the Social Security Act provides that transplant hospitals may participate in Medicare and Medicaid “only if . . . the hospital is a member of, and abides by the rules and requirements of” the OPTN. With all Medicare and Medicaid payments contingent on compliance with OPTN policies, a single instance of death by organ donation would put a hospital’s existence in jeopardy.

Ultimately, Congress should amend the National Organ Transplant Act to prohibit organ donations caused by assisted suicide, just as it already prohibits the interstate sale of human organs. A recent bicameral letter calling for monitoring of hospice patients regarding so-called aid in dying illustrates bipartisan concern that vulnerable patients could be pressured into ending their lives. That suggests there could be broad bipartisan support for a prohibition on death via organ donation, as there was for the 1997 law on assisted suicide and the 2023 law reforming the organ transplant system.

As a mother of a child with cystic fibrosis, I recognize the anguish that patients in need of a life-saving organ transplant face. But we can do better than killing people—even people who claim they wish to die—to harvest their organs.

And this, a letter, also on 7/21.

The ICC in Inaction: Chinese Organ Harvesting
The body’s failure to address allegations that Beijing is using detainees in this way is one of the most glaring instances of its ineptitude.
I applaud Secretary of State Marco Rubio’s July 14 op-ed “Why We’re Dismantling the ICC.” Regardless of the issues involving the International Criminal Court outlined by Mr. Rubio, there is one glaring omission in its portfolio which he doesn’t mention: its failure to address the evidence that China is subjecting detainees from ethnic minority and faith groups to forced organ harvesting.

The independent China Tribunal has investigated charges of Chinese forced organ harvesting, and concluded in 2020 that the Chinese Communist Party had “beyond reasonable doubt” committed this crime. Beijing denied the tribunal’s findings.

The ICC lacks a jurisdictional path over conduct occurring entirely within China, unless the United Nations Security Council refers the situation to the ICC. Such a referral likely hasn’t happened because China is a permanent member of the Security Council with veto power.

Advocacy groups such as Doctors Against Forced Organ Harvesting, which I worked for the past two decades, have argued for years that the alleged forced organ harvesting could constitute crimes against humanity, but this hasn’t resulted in an ICC case or public investigation.

Mr. Rubio states that at its inception the ICC was proposed as a backstop against the gravest crimes. Most would agree that a country’s using its minorities as industrial merchandise for a booming transplant industry qualifies as a grave offense. Mr. Rubio is right, the ICC has outlived its usefulness—whatever that was.

Prof. Em. Lucia Dunn

Ohio State University

Columbus, Ohio

This will come to include the option of not only harvesting organs (optimally while the donor is still alive,) but also fat. Looking at the bright side, this will have the positive result of  improving the treatment of prisoners in China, à la Hansel and Gretel.

Friday, July 17, 2026

Questions for Devarim Shabbos Chazon, 2026

1.  In 1:11, Moshe said

ה אלהי אבותכם יסף עליכם ככם אלף פעמים ויברך אתכם כאשר דבר לכם

Many ask, but if כאשר דבר לכם  refers to the bracha to Avraham Avinu, it is not correct, it is weaker than the bracha to Avraham. The Bracha to Avraham was that we will be innumerable, like the sand on the shore. Multiplication by one thousand is nowhere near that.  Reb Akiva Eiger says that the question misunderstands the difference between ככם אלף פעמים and אלף פעמים ככם . What is the difference between the two brachos?

2.   Both Kaleiv and Yehoshua lived to enter Eretz Yisrael, but in 1:34-37, there is a clear distinction between them as to why they were the exceptions, in what merit they lived, and what their reward was.

What is the difference?

3.    There are those who believe that the Israeli flag exposes the Jewish plan to conquer all the land between modern day Israel and the Euphrates, including Lebanon, Syria, and much of Iraq. That is why you have the two blue lines with the Magen David between them, the top line being the Euphrates. As far as I can tell, this was absolutely not intended by the people who designed the flag, but it's probably true, at least after Mashiach comes. What passuk in our parsha gives credence to this interpretation?

4.   Four times in the Parsha that we are told that we have to banish our fear- not just to be brave in the face of fear, but to nullify our fear, to not be afraid. Another passuk says that fear can paralyze you and then you will make bad decisions. 

 5.  There is a mitzva to rebuke a person who sins, הוכח תוכיח את עמיתך Did Moshe Rabbeinu fulfill this mitzva in this parsha when he rebuked Klal Yisrael for their sins?

6.  We all know that the decree on Moshe that he could not enter Eretz Yisrael was a result of Mei Meriva, when Hashem told him יען לא האמנתם בי. So why does passuk 1:37 say it was because of the Meraglim?

 7.   Find a remez in the Torah that the creation of the modern Medinas Yisrael will be spearheaded by people who were not Shomrei Torah u’Mitzvos.  (Based on a speech given by Rav Shimon Shkop.)

8. The passuk in Yeshaya says

שִׂמְחוּ אֶת יְרוּשָׁלַ͏ִם וְגִילוּ בָהּ כׇּל אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כׇּל הַמִּתְאַבְּלִים עָלֶיהָ

The Gemara in Taanis (30b) says 

מִכָּאן אָמְרוּ: כׇּל הַמִּתְאַבֵּל עַל יְרוּשָׁלַיִם — זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ, (וְשֶׁאֵינוֹ מִתְאַבֵּל עַל יְרוּשָׁלַיִם — אֵינוֹ רוֹאֶה בְּשִׂמְחָתָהּ.)

What does that mean, he is zocheh to see it in its simcha? Millions of people were misabel and did not see it. Does it mean he'll see it after techiyas hameisim? Does that mean that being misabel is a tnai in techiyas hameisim? (See Bahd Kodesh Moadim pages 245 and 253 for his answers.)




 


1.  In 1:11, Moshe said

ה אלהי אבותכם יסף עליכם ככם אלף פעמים ויברך אתכם כאשר דבר לכם

Many ask, but if כאשר דבר לכם  refers to the bracha to Avraham Avinu, it is not correct, it is weaker than the bracha to Avraham. The Bracha to Avraham was that we will be innumerable, like the sand on the shore. Multiplication by one thousand is nowhere near that.  Reb Akiva Eiger says that the question misunderstands the difference between ככם אלף פעמים and אלף פעמים לכם . What is the difference between the two brachos?

יסף עליכם ככם אלף פעמים  is ששים ריבוא  to 1000th power, not   אלף פעמים ככם, which is simple thousand time multiplication.  600,000 to the thousandth power has 300 digits. Google is 10 to the power of 100 (10¹⁰⁰), which is a 1 followed by 100 zeros.

2.   Both Kaleiv and Yehoshua lived to enter Eretz Yisrael, but in 1:34-37, there is a clear distinction between them as to why they were the exceptions, in what merit they lived.

What is the difference?

וַיִּשְׁמַ֥ע ה' אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר׃

אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃

זֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י ה'׃

גַּם־בִּי֙ הִתְאַנַּ֣ף ה' בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם׃

יְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל׃

It appears that Kaleiv was zocheh because of “Milei Acharei Hashem,” but Yehoshua was zocheh because he stood in place of Moshe Rabbeinu. The order is: Kaleiv will live and is rewarded with extra territory because "milei.."; Moshe is going to die; Yehoshua will lead them. Kaleiv was zocheh on his own. Yehoshua was zocheh because if Moshe is going to die, they need a leader, and Yehoshua is the best man to lead them.

Pashtus I would answer that the gzeira was on the whole dor, including those who did not want to go back to Mitzrayim. To be separated from the gzeira on the dor, it's not enough to not do the aveira, you have to have actively fought. We find that Kaleiv fought, but not Yehoshua. ויהס כלב את העם, not Yehoshua. This could be because everyone knew Yehoshua would side with his rebbi, so they ignored him, but the fact remains that Kaleiv was the one who fought the most with the Meraglim.

Also: Yehoshua's zechus for resistance was less, because he got a bracha and the sheim Hashem from Moshe. Kaleiv had to do it all on his own- he had a Ru'ach Acheres. 

The Malbim says that  רוח אחרת בו means that at first he sided with the meraglim, but then thought more carefully and realized how wrong they were. So simply not siding with them might not have been enough. Changing your mind publicly, that is a great thing.

See שמירת הלשון חלק השני פרק י"ט: The Chofetz Chaim says Kaleiv was a mole. He acted as if he agreed with them, and participated in their talk and plans, but when they came back, he revealed his true beliefs. Yehoshua stated his opposition from the beginning, as the greatest talmid and representative of Moshe Rabbeinu. Evidently, being  a sleeper agent and not changing your beliefs is a greater accomplishment.

 וְאַגַּב נְבָאֵר מַהוּ זֶה דִּכְתִיב {במדבר י''ג ט''ז}: ''וַיִּקְרָא משֶה לְהוֹשֵׁעַ בֶּן נוּן יְהוֹשֻׁעַ'', וּפֵרֵשׁ רַשִּׁ''י שֶׁאָמַר לו {במדבר רבה פרשה י''ח}: ''יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים''. וְלָמָּה לֹא בֵּרֵךְ גַּם לְכָלֵב, וְכִי מַשּׂוֹא פָּנִים יֵשׁ בַּדָּבָר?

גַּם מַהוּ דִּכְתִיב {במדבר י''ג כ''ב}: ''וַיָּבֹא עַד חֶבְרוֹן'', וּפֵרֵשׁ רַשִׁ''י, שֶׁכָּלֵב לְבַדּו הָלַךְ לְשָׁם וְנִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת, שֶׁלֹא יְהֵא נִסַּת מֵחֲבֵרָיו לִהְיוֹת בַּעֲצָתָם. מַדּוּעַ לֹא הָלַךְ גַּם יְהוֹשֻׁעַ?

וְגַם מַהוּ שֶׁכָּתַב בְּסוֹף הַפָּרָשָׁה? {בַּמִּדְבָּר י''ד כ''ד}: ''וְעַבְדִּי כָּלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי'', מַדּוּעַ לֹא הִזְכִּיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יְהוֹשֻׁעַ גַּם כֵּן לְשֶׁבַח, שֶׁהוּא הָיָה מִתְנַגֵּד לְשִׁטַּת הַמְרַגְּלִים מִתְּחִלָּה וְעַד סוֹף?

אָכֵן, בֶּאֱמֶת נִיחָא הַכֹּל בַּחֲדָא מַחְתָּא, וְהוּא דְּיֵשׁ שְׁתֵּי דְרָכִים בַּעֲבוֹדַת ה' יִתְבָּרַךְ. בְּעֵת שֶׁמִּתְגַּבְּרִים כֹּחוֹת הַתּוֹעִים בָּעוֹלָם, וְאֶחָד מֵעובְדֵי ה' הֻכְרַח לַעֲמֹד עִמָּהֶם כַּמָּה שָׁבוּעוֹת, אִם יוֹצִיא אָז כֹּחוֹתָיו הַפְּנִימִיִּים לַחוּץ, דְּהַיְנוּ שֶׁיְּפַרְסֵם שִׁטָּתו הָאֲמִתִּית לְעֵינֵיהֶם וְיָרִיב עִמָּם עַל דַּעְתָּם הַכּוזֶבֶת, אוֹ שֶׁיִּשְׁתֹּק לְעֵינֵיהֶם, וְאֶפְשָׁר גַּם שֶׁיַּסְכִּים עִמָּהֶם לְפָנִים, עַד שֶׁיָּבוֹא בָּרַבִּים לִפְנֵי קְהַל יִשְׂרָאֵל, וְאָז יְבָרֵר אֶת שִׁטָּתוֹ הָאֲמִתִּית וּלְהֶפֶךְ אֶת דַּעְתָּם הַכּוֹזֶבֶת לְעֵינֵי כֹּל.

וְיֵשׁ בְּכָל דֶּרֶךְ מַעֲלָה וְחִסָּרוֹן. בָּאֹפֶן הָרִאשׁוֹן יֵשׁ מַעֲלָה, דְּאִם יִשְׁתֹּק כָּל אוֹתוֹ הַזְּמַן וְגַם יַסְכִּים עִמָּהֶם, לְאַט לְאַט הוֹלֵךְ כֹּחוֹ הַפְּנִימִי וְנֶחְלָשׁ, עַד שֶׁהֻתְּרָה אֶצְלוֹ דַּעְתָּם הַכּוֹזֶבֶת. וְדֻגְמָא, כְּמוֹ שֶׁעוֹמֵד אָדָם בַּחֹרֶף בַּחוּץ בַּקֹּר הֶחָזָק זְמַן רַב, מִתְקָרֵר חֻמּו הַפְּנִימִי וָמֵת. מַה שֶּׁאֵין כֵּן אִם מִתְחַזֵּק בְּכָל פַּעַם נֶגְדָּם, לֹא יִתְקָרְרוּ כֹּחוֹתָיו הַפְּנִימִיִּים. אֲבָל בְּאֹפֶן זֶה יֵשׁ חִסָּרוֹן גַּם כֵּן, דְּיוּכְלוּ לְהִתְיַעֵץ יַחְדָּו נֶגְדּוֹ וּלְהַזִּיקוֹ בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ, וְצָרִיךְ לְרַחֲמֵי שָׁמַיִם שֶׁיַּצִּילוּהוּ מִיָּדָם. וּבָאֹפֶן הַשֵׁנִי יֵשׁ מַעֲלָה, שֶׁלֹּא יִתְיַעֲצוּ לְהַזִּיקוֹ, אַחֲרֵי שֶׁחוֹשְׁבִים שֶׁהוּא גַּם כֵּן אוֹחֵז בְּשִׁטָּתָם. וְעוֹד מַעֲלָה יְתֵרָה יוֹתֵר מִזֶּה שֶׁבְּבוֹאוֹ לִפְנֵי קָהָל וְעֵדָה הוּא וְהֵם, בְּוַדַּאי יִתְפָּאֲרוּ הַתּוֹעִים וְיאמְרוּ, שֶׁפְּלוֹנִי הַנִּכְבָּד אוֹחֵז גַּם כֵּן בְּשִׁטָּתָם, וְאָז יוּכַל לְבָרֵר שִׁטָּתוֹ הָאֲמִתִּית לְעֵינֵי הַכֹּל. וְהִנֵּה מֹשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם יָדַע בְּרוּחַ הַקֹּדֶשׁ אֶת כֹּחוֹתֵיהֶם, יְהוֹשֻׁעַ הָיָה כֹּחוֹ בָּאֹפֶן הָרִאשׁוֹן, וְעַל כֵּן הוּא צָרִיךְ לְּרַחֲמֵי שָׁמַיִם שֶׁלֹּא יִיעֲצוּ עָלָיו רָעָה, וּלְכָךְ בֵּרְכוּ: ''יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים''. וְכָלֵב הָיָה כֹּחוֹ בָּאֹפֶן הַשֵּׁנִי וְלֹא הָיָה צָרִיךְ לִבְרָכָה.

וְהִנֵּה כְּשֶׁבָּאוּ לְחֶבְרוֹן וְרָאוּ שָׁם אֶת אַחִימָן שֵׁשַׁי וְתַלְמַי, וְנָפַל פַּחְדָּם עֲלֵיהֶם, תֵּכֶף הָיְתָה דַּעְתָּם לְהָרַע, וְהִתְבּוֹנֵן כָּלֵב אֵיךְ לְהִתְנַהֵג, וְהֻסְכַּם אֶצְלוֹ לְהַסְכִּים עִמָּהֶם בַּפֶּה כָּל אוֹתָהּ הַדֶּרֶךְ, וְעַל יְדֵי זֶה יִהְיֶה בּוֹ כֹּחַ לְבַסּוֹף לְהַשְׁתִּיקָם וּלְבָרֵר לִפְנֵי בְּנֵי יִשְׂרָאֵל אֶת הַשִּׁטָּה הָאֲמִתִּית, אַךְ הָיָה יָרֵא, שֶׁעַל יְדֵי זֶה יוּכְלוּ כֹּחוֹתָיו הַפְּנִימִיִּים לְהִתְחַלֵּף בְּמֶשֶׁךְ הַזְּמַן וְלִהְיוֹת נִסַּת לַעֲצָתָם, לְכָךְ הָלַךְ וְנִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת, שֶׁיַּעַזְרוּהוּ בִּזְכוּתָם, שֶׁלֹּא יִתְקַלְקֵל בְּמֶשֶׁךְ הַזְּמַן. וְהִנֵּה בְּוַדַּאי כְּשֶׁבָּאוּ הַמְרַגְּלִים מִן הַדֶרֶךְ, אָמְרוּ: כֻּלָּנוּ נִשְׁלַחְנוּ לָאָרֶץ לָתוּר אוֹתָהּ וְלוֹמַר הָאֱמֶת, וְכֻלָּנוּ מַסְכִּימִים לְדֵעָה אַחַת לְבַד מֵאֶחָד וְהוּא יְהוֹשֻׁעַ, וְדֵעָה אַחַת כְּמַאן דְּלֵיתָא דַּמְיָא. וְהִנֵּה כְּשֶׁכָּלֵב רָאָה זֶה, הִתְחִיל לוֹמַר: וְכִי זֶה בִּלְבַד עָשָׂה לָנוּ בֶּן עַמְרָם? וּכְפֵרוּשׁ רַשִּׁ''י, וְזֶהוּ שֶׁכָּתַב: ''וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי'', וּכְפֵרֵשׁ רַשִּׁ''י שֶׁעַל יְדֵי זֶה הָיָה בּוֹ כֹּחַ לְהַשְׁתִּיקָם. וְהִנֵּה אֹפֶן הָרִאשׁוֹן וְאֹפֶן הַשֵּׁנִי שְׁנֵיהֶם דְּרָכִים יְשָׁרִים לִפְנֵי ה', כִּי אַף שֶׁבָּאֹפֶן הָרִאשׁוֹן הַנֶּפֶשׁ יוֹתֵר מְשֻׁמֶּרֶת, מִכָּל מָקוֹם אִם אֹפֶן הַשֵּׁנִי כַּוָּנָתוֹ לַשָּׁמַיִם הוּא גַּם כֵּן אֹפֶן טוֹב וּכְמַעֲשֶׂה דְּכָלֵב. וּבָזֶה נִיחָא מַה דְּאִיתָא בַּתּוסֶפְתָּא, שֶׁלִּפְעָמִים הִקְדִּים הַכָּתוּב לִיהוֹשֻׁעַ וְלִפְעָמִים לְכָלֵב לְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִים. וְלִכְאוֹרָה הֲלֹא יְהוֹשֻׁעַ בְּוַדַּאי הָיָה גָּדוֹל מִכָּלֵב, שֶׁמּשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם מָסַר הַתּוֹרָה לִיהושֻׁעַ וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֶעֱמִידוֹ תַּחַת מֹשֶה, אֲבָל הַכַּוָּנָה לְעִנְיָן זֶה שֶׁשְּׁתֵּי הַדְּרָכִים צוֹדְקוֹת וּכְמוֹ שֶׁכָּתַבְנוּ: (הגהה)


3.    There are those who believe that the Israeli flag exposes the Jewish plan to conquer all the land between modern day Israel and the Euphrates, including Lebanon, Syria, and much of Iraq. That is why you have the two blue lines with the Magen David between them, the top line being the Euphrates. As far as I can tell, this was absolutely not intended by the people who designed the flag, but it's probably true, at least after Mashiach comes. What passuk in our parsha gives credence to this interpretation?

1:7

פנו  וסעו לכם ובאו הר האמרי ואל־כל־שכניו בערבה בהר ובשפלה ובנגב ובחוף הים ארץ הכנעני והלבנון עד־הנהר הגדל נהר־פרת

 

4.   Four times in the Parsha that we are told that we have to banish our fear- not just to be brave in the face of fear, but to nullify our fear, to not be afraid. Another passuk says that fear can paralyze you and then you will make bad decisions. 

1) 1:17. Moshe tells the judges to be fearless despite hatred and threats.  לא תגורו מפני איש

2)  1:21. Just prior to the sending of the spies, Moshe said אל תירא ואל תחת

3) 3:2. Hashem tells Moshe not to fear fighting Og Melech HaBashan. , the king of Bashan אל תירא

4) 3:22. Moshe tells Yehoshua not to fear the kings of Knaan.   לא תיראום כי ה' אלהיכם הוא הנלחם לכם

(There are three places in Breishis, too; one to each of the Avos. 15:1 to Avraham when Hashem told him Lech Lecha, 26:24 to Yitzchak about the Plishtim, and 46:3 to Yaakov who was afraid to leave Knaan and go to Mitzrayim.

5) 1:28, that they were paralyzed by their fear, even if they knew it was irrational.

אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם וְגַם בְּנֵי עֲנָקִים רָאִינוּ שָׁם.

 5.  There is a mitzva to rebuke a person who sins, הוכח תוכיח את עמיתך.  Did Moshe Rabbeinu fulfill this mitzva in this parsha when he rebuked Klal Yisrael for their sins?

No. The people he rebuked either were not among the sinners or had already died. Apparently he was just warning them to not be confident that they are immune from sinning. (Kol Rom on 1:1.)

I would add that it was a pre-emptive tochacha. Look, this is what happened to the Dor HaMidbar, to your fathers. You have the same weaknesses. Prepare yourselves emotionally and spiritually so that when you are faced with the same challenge, you will be able to overcome it.  So it's kind of a tochacha; not tochacha for a sin, but tochacha for middos that can lead to sin.  It may not be the “Av” of the mitzva of tochacha, but it certainly is a ‘toldah’

So I wonder why there is not a kal vachomer. If there is a din Torah to convince a person who sinned to do teshuva, kal vachomer there is a din Torah to prevent someone from sinning in the first place! If it is called tzedaka to feed a hungry person, isn't it no less tzedaka to teach him to earn a living so he will never be hungry?

There is certainly a difference between our respect for doctors who cure dire illnesses and professionals who teach how to avoid getting sick in the first place, between an MD and and MPH. I don't know if that is a reason to be mevatel the kal vachomer.

6.  We all know that the decree on Moshe that he could not enter Eretz Yisrael was a result of Mei Meriva, when Hashem told him יען לא האמנתם בי. So why does passuk 1:37 say it was because of the Meraglim?

גם בי התאנף ה' בגללכם לאמר גם אתה לא תבא שם

Ohr HaChaim-

והנכון הוא על פי דבריהם ז"ל (תענית כ"ט.) שאמרו בפסוק (במדבר י"ד א') ויבכו העם בלילה וגו' קבעו בכיה לדורות כי ליל תשעה באב היתה שבו נחרב הבית, ואמרו עוד (סוטה ט'.) שאם היה נכנם משה לארץ והיה בונה בית המקדש לא היה הבית נחרב שאין אומה ולשון נוגעת בו, ואמרו עוד (מדרש תהלים עט) בפסוק מזמור לאסף אלהים באו גוים וגו' וז"ל קינה מבעי ליה אלא על שהשליך חמתו על עצים ואבנים, מעתה אם היה נכנס משה לארץ והיה בונה בית המקדש ולהשליך חמתו עליו לא אפשר כנזכר ויחר אף ה' בשונאי ישראל ויהיה כליונם במקום חורבן הבית, לזה גזר ה' בגזרת המרגלים גם על משה שימות במדבר, והוא אומרו גם בי התאנף ה' בגללכם פירוש בגלגול דברים שלכם כי אם לא היה עון המרגלים והיו נכנסים אפשר שהיה נכנס משה עמהם והגם שיבנה בית המקדש אין מיחוש כי לא נתגבר בחינת הרע והיו עומדים בצדקם בארץ, אלא מאמצעות עון מרגלים גברה יד רשעה וידע ה' כי לא יעמדו בצדק וצא ולמד משירת האזינו.

ואם תאמר והלא רואני שמיתת משה היתה על מי מריבה, כבר כתבתי שם שאם משה היה מקדש שמו יתברך היו ישראל חוזרים לטהרתם שהיו בו קודם חטא המרגלים באמצעות קידוש ה' הגדול והיה ה' מתיר שבועת משה והיה נכנס לארץ ובונה בית המקדש מכון לשבתו עולמים:

The sin of the Mergalim caused the Churban HaBayis. If Moshe would have entered Eretz Yisrael, the Mikdash he built could have been invulnerable, and if we sinned, Hashem’s wrath would have been spent on the people, not the Mikdash, and this threatened the existence of Klal Yisrael. So: Meraglim, therefore Churban, therefore Moshe cannot enter Eretz Yisrael. The instrumentality of preventing Moshe from entering EY was Mei Meriva, but the reason behind the reason was the Meraglim.

 Reb Moshe in Kol Rom says that even under strict Middas Hadin Moshe and Aharon would not have died if Klal Yisrael was worthy of having such great leaders. 

I'm not sure exactly what he means. His words-

דבשביל חטא מי מריבה לחוד לא היה אפשר לדונם במיתה אף לפי מדת הדין הגדולה. אבל בשביל שלא זכו ישראל שיהיו משה ואהרן אצלם דן אותם במיתה

7.   Find a remez in the Torah that the creation of the modern Medinas Yisrael will be spearheaded by people who were not Shomrei Torah u’Mitzvos.  (Based on a speech given by Rav Shimon Shkop.)

1:38-

וטפכם אשר אמרתם לבז יהיה ובניכם אשר לא ידעו היום טוב ורע המה יבאו שמה ולהם אתננה והם יירשוה


8. The passuk in Yeshaya says

שִׂמְחוּ אֶת יְרוּשָׁלַ͏ִם וְגִילוּ בָהּ כׇּל אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כׇּל הַמִּתְאַבְּלִים עָלֶיהָ

The Gemara in Taanis (30b) says 

מִכָּאן אָמְרוּ: כׇּל הַמִּתְאַבֵּל עַל יְרוּשָׁלַיִם — זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ, (וְשֶׁאֵינוֹ מִתְאַבֵּל עַל יְרוּשָׁלַיִם — אֵינוֹ רוֹאֶה בְּשִׂמְחָתָהּ.)

What does that mean, he is zocheh to see it in its simcha? Millions of people were misabel and did not see it. Does it mean he'll see it after techiyas hameisim? Does that mean that being misabel is a tnai in techiyas hameisim? (See Bahd Kodesh Moadim pages 245 and 253 for his answers.)

We saw in Nefesh HaChaim that the Mikdash, like man, is a microcosm that contains every aspect of the creation, and the purpose of the mikdash is to enable man to experience true hasraas haShechina, ושכנתי בתוכם, by understanding how the Mikdash brings the Shechina. I think this requires an actual Mikdash to see. The pshat in the Gemara, pshat in זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ, is that being misabel on the Mikdash allows you to have the hashraas haShechina that normally would require the existence of a Mikdash. That is what the Rashi (Shemos 31:18) means when he says that the Mikdash is a kapara for the Eigel. The Nefesh HaChaim brings that at Mattan Torah פסקה זוהמתן, which means that their neshamos were pure kedusha, and therefore they could receive true hashraas haShechina. With the Eigel, we reverted to after the chet eitz hadaas. The kapara of the Mikdash means that we are able to receive the Shechina just as if there were no chet ha'eigel. That is what a person is zocheh to if he is misabel on the Mikdash. That is why is says זוכה, not יזכה.
שער א פרק ד
ולדרכינו י״ל ג״כ שר״ל אל תחשבו שתכלית כוונתי הוא עשיית המקדש החיצוני. אלא תדעו שכל תכלית רצוני בתבנית המשכן וכל כליו. רק לרמז לכם שממנו תראו וכן תעשו אתם את עצמיכם שתהיו אתם במעשיכם הרצויים כתבנית המשכן וכליו. כולם קדושים ראוים ומוכנים להשרות שכינתי בתוככם ממש. זהו ועשו לי מקדש ושכנתי בתוכם דייקא שככל אשר אני מראה אותך את תבנית המשכן וגו'. תכלית כוונתי שכן  תעשו את עצמיכם.

Birkas HaGomel When The Danger Came From Doing a Mitzvah

After a recent shiur on OC 218-219, Reb Harry Friedman told me he was listening to a daf shiur (From Rabbi Aryeh Lebowitz on Meseches Shabbos 140;  at 29:02, ) and Rabbi Lebowitz quoted the Klozenberger Rov as saying that a person who flies to Eretz Yisrael is not in danger.  The idea was that since you don't make hagomel, the halacha changes the teva so that it is not dangerous. That is obviously not a complete thought, inasmuch as it begins with the assumption that you do not make the brakas hagomel. I later heard from several members of my shiur (one quoting Rabbi Lehrfield from Miami) to the same effect, that you don't make hagomel when you fly to Israel. 

I understood this to mean that a person who was endangered because he is doing what Hashem commanded him to do, that he do in the process of fulfilling a mitzva, should not make a bracha for being saved from that danger. Additionally, שומר מצוה לא ידע דבר רע, or as people usually say, שלוחי מצוה אינן ניזוקין. (That was certainly the case for the Klozenburger, but not so much for the average person. Going on a tour is not a kiyum of yishuv Eretz Yisroel. But let's leave that issue, and accept the premise, arguendo.)

I was very surprised by this idea, to say nothing of paskening like that. There is no hint of a halachic distinction between one who was endangered while engaged in a voluntary activity and one who was endangered while engaged in fulfilling a mitzvah. Yes, it is easy enough to say that because God protects those who are trying to do a mitzva, then he was never really in danger. This does not appeal to me. First, mitzvos do not protect a person in times of high risk. Second, when the person does the mitzvah with ulterior motives, the mitzva does not protect him. Third, so many poskim discuss a woman in childbirth. Obviously childbirth is a mitzvah, even if women are not obligated to do pirya v'rivya. So to me, this is close to indefensible, and I would ascribe it to a misunderstanding.


Thanks to the encyclopedic reach of the internet, I found that the Chidah in his Machzik Bracha brings that his father, Harav Yitzchak Zerachiah Azulai (hereinafter RYZA,) did hold like that. He also cites his father's contemporary as being in strong disagreement, as I was. 

As it happens, the person who initiated the conversation with the Chidah's father was named Eliezer Nachum, just like me, and he was a straight thinker, just like me. But he wasn't named after Reb Nochum Velvel Broide, as I was.

It's a very Sefardi conversation. This Rav Eliezer Nochum wrote to say that he asked RYZA this question in a dream, and RYZA did not answer, so he's writing him the letter. RYZA did answer the written question, and said that you don't make a bracha. Rav Eliezer Nochum says, nope, I disagree. 

I would have said "Now I know why you didn't answer me in my dream, because I only dream things that are true."  I do not believe that normative halacha takes this into consideration. You make a hagomel even if you were doing a mitzvah, even though several people in my shiur said that they heard this, that you don't make hagomel when you fly to Israel.

I later found that Rav Mordechai Horowitz of Frankfurt holds like RYZA. His politics and social policies aside, he knew how to learn, of course, but לפום חורפה etc. 

I know that my shver שליט"א does not say hagomel when he flies to Israel, only when he returns, but that is for an entirely different reason. Reb Moshe held that while you are still traveling, you don't make hagomel until the trip is done. This is a well known halacha psuka in רי'ט, but most poskim say that it applies if you are only there for a couple of days. The Shaarei Tziyun is a little more vague. But Reb Moshe alone held that this applies to any trip less than thirty days long. 


I wrote about this to Harav Shmuel Goldstein of Staten Island/Lakewood, my son Mordechai's partner in Kollel Horaah in Marlboro, a Posek Muvhak and talmid muvhak of the Feinstein mesorah, and he answered:

Shalom Aleichem!
I agree that logically we should always thank Hashem. Also, every Acharon who discusses childbirth obviously disagrees with Shiluchai Mitzvah angle. Also, every Rishon and Acharon (based off Gemara) who discusses travel and never mentioned that it's not if you put yourself in that situation, obviously disagrees with 'you did it to yourself' angle and probably to Shiluchai Mitzvah angle too.
Also, I have a Chiddush that Shiluchai Mitzvah doesn't help if they were going to get a punishment anyway. That is why Yaakov Aveenu was nervous to send Binyomin down to Mitzrayim.
Halacha LiMaaseh, even stronger than Safek Berachos LiHakel, is Minhag Yisroel. So we can safely be Mevarech.

Friday, July 10, 2026

Questions for Mattos Massei

1.  Where does the Torah specifically warn politicians to not make promises they do not intend to keep.

2.  Where do we find that a person is punished for breaking a promise he did not make.

3.  What great prophet died as a result of the war against Midian?

4.  Who was happy when the Kohen Gadol died?

5.  We learn two dinim from the parsha of Klei Midian, the vessels taken from Midian. On one you make a bracha, and on the other you do not make a bracha. What are they, and why are they different. 

6.  Where do we see in this parsha that it is not enough to be honest in the eyes of Hashem, you also have to above suspicion, you have to behave in a way that makes it clear to your friends and neighbors that you are a good and honest man, even though they would be wrong in not being dan lekaf zechus. 

7.  The east side of the Yarden was given to Gad, Reuven, and half of Menashe. Name the family that comprised that half of Menashe. 

8.  Who were the two people who built cities and named them after themselves?

9.  Where was the first of the 42 encampments and where was the last.

10.  What event mentioned in the parsha occurred on today's Hebrew date. ONLY WHEN THIS PARSHA IS ON ROSH CHODESH:

11.  Where is there a trop that appears only one time in the Torah, which is closely related to today’s Hebrew date.  ONLY WHEN THIS PARSHA IS ON ROSH CHODESH: 

12.  The Leviim were granted 48 cities. If they felt crowded, could they buy land near the city and expand? 

13. Guns and killing were far more common in America's Wild West than elsewhere in the country. Where does the Torah warn us that killings will be more common in societies that are based on cowboy culture.

14. Our parsha contains one of the only cases where a Torah obligation is not overridden by Pikuach Nefesh. What is it?

15. Chazal tell us that the complaint of the daughters of Tzelafchad shows how much they loved Eretz Yisrael. In the end of the parsha, the family of Machir complained that they stood to lose land if land owning women of Machir married into a different tribe. This is not seen as evidence that they were particularly in love with the land. What is the difference? 




1.  Where does the Torah specifically warn politicians to not make promises they do not intend to keep.

30:2-3, from the Chasam Sofer- the law of Nedarim and Shavuos is addressed to the leaders of Klal Yisrael.

וידבר משה אל ראשי המטות לבני ישראל לאמר זה הדבר אשר צוה יהוה

איש כי ידר נדר ליהוה או השבע שבעה לאסר אסר על נפשו לא יחל דברו ככל היצא מפיו יעשה


2.  Where do we find that a person is punished for breaking a promise he did not make.

30:16

ואם הפר יפר אתם אחרי שמעו ונשא את עונה

Rashi and Ramban explains that he nullified his wife’s neder after the deadline, after the day he heard it passed, and he told her he nullified it, and she trusted him and transgressed her neder. She had every right to trust him, so she is blameless, but he, the husband, is punished in her place. It's not just lifnei iveir, it is the punishment of nedarim and shavuos. Ramban-

ונשא את עונה - הוא מוכנס תחתיה; למדנו , שהגורם תקלה לחברו הוא נכנס תחתיו לכל עונשין. לשון רבנו שלמה מסיפרי (ספ"ב קנו). ונראה שהאשה הזאת שוגגת או מוטעה , כי הכתוב ידבר בבעל ששמע ואין האשה יודעת בו , ואחר זמן הפר ואמר לה שהוא יום שמעו. ולימדנו הכתוב שני דברים: שהבעל נושא עון כאלו הוא נָדַר ויחל דברו , ושהיא פטורה , אין עליה מעֹנש השגגות כלל.


3.  What great prophet died as a result of the war against Midian?

Obviously, Bilaam. Also, lehavdil, Moshe Rabbeinu. 31:2, 

נקם נקמת בני ישראל מאת המדינים אחר תאסף אל עמיך

Yes, this brings up a post hoc ergo propter hoc fallacy discussion. 


4.  Who was happy when the Kohen Gadol died?

The people in the Arei Miklat, because that meant they could go home. 35:25,

והצילו העדה את הרצח מיד גאל הדם והשיבו אתו העדה אל עיר מקלטו אשר נס שמה וישב בה עד מות הכהן הגדל אשר משח אתו בשמן הקדש


5.  We learn two dinim from the parsha of Klei Midian, the vessels taken from Midian. On one you make a bracha, and on the other you do not make a bracha. What are they, and why are they different. 

31:23, kashering treif keilim and tevilas keilim. 

כל דבר אשר יבא באש תעבירו באש וטהר אך במי נדה יתחטא וכל אשר לא יבא באש תעבירו במים

(I don't think it makes a difference for this discussion, but let's assume that taam k'ikkar and tevillas keilim are deoraysa. It doesn't make a difference because takanos derabanan also have to make sense.) 

You don’t make a bracha when you kasher keilim, but you do make a bracha when you are tovel.  The difference is easy to suggest, and hard to prove. But it has to boil down to: kashering keilim is just an application of the issur of treifus. This, too, is treif, and if you want to make it kosher, this is how you do it. Tevila is an entirely new din, and we view it like any of the Taryag.  It is something of a chok, and it is hard to prove what exactly it does. This is supported by the fact that you do have to kasher keilim even if they're still owned by the non-Jew, but you can use keilim owned by a non-Jew without tevilla.

Even if it is to remove a problem, it is no different than tevillas nidda or netilas yadayim, both of which require a bracha, maybe because they contribute to Kedusha. 

(Gary Schreiber and Meir Zahtz both said that it is possible that the point of tevilla is not to remove a pegam, it is to imbue tahara.)

On the other hand, I think the pashtus is that there is no din of מצוה בו יותר מבשלוחו by tevillas keilim. After all, the Rambam and the Chinuch do not count it as a mitzvah. And both can be done by gentiles.


6.  Where do we see in this parsha that it is not enough to be honest in the eyes of Hashem, you also have to above suspicion, you have to behave in a way that makes it clear to your friends and neighbors that you are a good and honest man, even though they would be wrong in not being dan lekaf zechus. 

From 32:22,  ונכבשה הארץ לפני ה' ואחר תשבו והייתם נקים מה' ומישראל

Applications: 

והייתם נקים. תניא, גבאי צדקה שאין להם עניים לחלק פורטין מעותיהם לאחרים ואין פורטין לעצמן , וגבאי תמחוי שאין להם עניים לחלק מוכרין לאחרים ואין מוכרין לעצמן משום שנאמר והייתם נקיים מה׳ ומישראל .

(פסחים י"ג א׳) 

והייתם נקים. ת"ר, בית גרמו היו בקיאין במעשה לחם הפנים ומעולם לא נמצאה פת נקיה ביד בניהם שלא יאמרו ממעשה לחם הפנים גזונים, לקיים מה שנאמר והייתם נקיים מה׳ ומישראל .

(יומא ל"ח א׳) 

והייתם נקים. ת"ר, בית אבטינס היו בקיאין במעשה הקטורת, ומעולם לא יצאה כלה מבושמת מבתיהן, וכשהיו נושאין אשה ממקום אחר היו מתנין עמה שלא תתבשם, שלא יאמרו ממעשה הקטורת מתבשמין, לקיים מה שנאמר והייתם נקיים מה׳ ומישראל


7.  The east side of the Yarden was given to Gad, Reuven, and half of Menashe. Name the family that comprised that half of Menashe. 

Machir. 32:39-40

וילכו בני מכיר בן מנשה גלעדה וילכדה ויורש את האמרי אשר בה

ויתן משה את הגלעד למכיר בן מנשה וישב בה

My problem: Menashe had two sons, Machir and Gilad. Machir named his own son Gilad. How did it come about that davka Machir conquered a land called Gilad? It was called Gilad back when Og was king: Devarim 3:10. 

כל  ערי המישר וכל־הגלעד וכל־הבשן עד־סלכה ואדרעי ערי ממלכת עוג בבשן

And in Mattos, in 32:1, 

ומקנה  רב היה לבני ראובן ולבני־גד עצום מאד ויראו את־ארץ יעזר ואת־ארץ גלעד והנה המקום מקום מקנה

And I think it’s that place from Breishis 31:47

ויקרא לו לבן יגר שהדותא ויעקב קרא לו גלעד


8.  Who were the two people who built cities and named them after themselves?

32:41-42, Yair ben Menashe and Novach.

ויאיר בן מנשה הלך וילכד את חותיהם ויקרא אתהן חות יאיר

ונבח הלך וילכד את קנת ואת בנתיה ויקרא לה נבח בשמו


9.  Where was the first of the 42 encampments and where was the last.

First, 33:5, Sukkos. Last,33:49,  Arvos Moav.


10.  What event mentioned in the parsha occurred on today's Hebrew date..  ONLY WHEN THIS PARSHA IS ON ROSH CHODESH: 

The day Aharon died, Rosh Chodesh Av.  33:38.

ויעל אהרן הכהן אל הר ההר על פי ה' וימת שם... בחדש החמישי באחד לחדש


11.  Where is there a trop that appears only one time in the Torah, which is closely related to today’s Hebrew date.  ONLY WHEN THIS PARSHA IS ON ROSH CHODESH

ירח בו יומו, the upside down esnachata, and it appears only here on the word אלפיים  in 35:5,

וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת פְּאַת קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה

Since today is Rosh Chodesh, it is the first day the moon was seen, so the moon is one day old. Yerach ben yomo.


12.  The Leviim were granted 48 cities. If they felt crowded, could they buy land near the city and expand? 

No. Each city included a strictly zoned greenbelt. This area was over a mile of open space, including three thousand feet of parkland, fifteen hundred feet for animals and orchards. That’s almost a mile in all directions. Absolutely no development was allowed in that area. If they wanted to expand, they would have to begin beyond the greenbelt. 

35:3-4

והיו הערים להם לשבת ומגרשיהם יהיו לבהמתם ולרכשם ולכל חיתם

ומגרשי הערים אשר תתנו ללוים מקיר העיר וחוצה אלף אמה סביב


13. Guns and killing were far more common in America's Wild West than elsewhere in the country. Where does the Torah warn us that killings will be more common in societies that are based on cowboy culture.

Gilad, the east side of the Yarden was smaller and had fewer residents than the area on the west side of the Yarden, but was given the same number of Arei Miklat, three. From this the Gemara in Makkos 9a-b sees that in Gilad, killing was more common, בגלעד שכיחי רוצחים. The Gemara sees an allusion to this in a passuk in Hoshea 6:8, גִּלְעָ֕ד קִרְיַ֖ת פֹּ֣עֲלֵי אָ֑וֶן עֲקֻבָּ֖ה מִדָּֽם׃. I assume this is because they were cowboys. 

14. Our parsha contains one of the only cases where a Torah obligation is not overridden by Pikuach Nefesh. What is it?

35:25-28

The Mishna in Makkos 11b says that he is not allowed to leave even to save people from imminent death. He may only leave upon the death of the Kohen Gadol; if he leaves before, no matter why he left, the Goel HaDam can kill him.

15. Chazal tell us that the complaint of the daughters of Tzelafchad shows how much they loved Eretz Yisrael. In the end of the parsha, the family of Machir complained that they stood to lose land if land-owning women of Machir married into a different tribe. This is not seen as of any special love of the land. What is the difference? 

The first answer people said was "Machir had already demonstrated that they didn't have the proper chibas ha'aretz by taking their yerusha on the east side of the Yarden." But if that is true, and their request for land was not proof of chibas ha'aretz, then why would we see chibas ha'aretz in Bnos Tzelafchad's request for land?

The answer is as follows. The Bnos Tzelafchad were not the only female land-owners. There were plenty of other families that had daughters and no sons- v'ha raya, the Torah made a general rule for כל בת יורשת נחלה. If so, the same way a tribe might lose territory by their land-owning women marrying men from a different tribe, that tribe would gain the same by their men marrying land-owning women from a different tribe. There would be no net loss of land. So what was Machir worried about? 

The has to be that they Bnei Machir were not worried about diminution of total land-ownership. They were worried about their contiguous territorial integrity, their tribal sovereignty, being compromised by members of a foreign tribe owning and occupying land in middle of their territory.  They wanted to establish "Menasheland." This has nothing to do with "love of the land." There would be no net loss of land-ownership. It has to do with establishing a tribal identity (at least in the initial settlement) through association with a specific region.  v'ha raya, the issur of כל בת יורשת נחלה was only for until ירושה וישיבה were finished. After that, nobody cared about nachala going from shevet to shevet, because the areas' identities were then already established.

Bnos Tzelafchad, on the other hand, were davka asking for the land. This, Chazal say, is evidence of chibas Eretz Yisrael.