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"Why did you not fear to speak against my servant, against Moshe?" (
Bamidbar 
12:8).When Miriam spoke negatively to Aaron regarding Moshe's separation from his wife, Tzipporah, Rashiasks why the Torah did not just write “against my servant Moshe
?”
If the Torah never wastes words, whywould it distinguish between “my servant” and “Moshe
when they are the one and the same?Rashi
 
answers that Hashem’s question was twofold: Why would Miriam not fear speaking againstHashem’s servant, even if it was not Moshe
?
Why would she not fear speaking out against Moshe even if hewere not Hashem’s servant? Also, since he
was,
in fact, Hashem’s servant, she should have asked herself beforespeaking, “does Hashem love him for no reason?” Hashem’s critique of Miriam, who spoke
Lashon Hara
of the
Gadol Hador 
, Moshe, rings true with those that degrade today’s great sages. Hashem’s questioning words of“did you not fear” indicate that we must not only respect our holy Rabbis and leaders, but we must also look atthem with awe and reverence. Only then, can we truly be certain not to be carried away every time we find itdifficult to see their actions eye to eye. 
Ha’rav
Avraham Pam
 
explains this Rashi through a dispute that occurred between two Torah giants:The
Chozeh of Lublin
and the
Ketzos Ha’Choshen
. The conflict stemmed from the fact that the
Chozeh
was a
 Chassidishe Rebbe
, and the
Ketzos
was a
 Misnagid
, meaning that he was a staunch opponent of Chassidic doctrine.The
Ketzos
was a
Rav
in a small town in Galicia, which contained a number of
Chassidim
of the
Chozeh
 
of Lublin
. One month, the
Chassidim
publicly said
Kiddush Levanah
after the latest possible
Halachic
time of themonth. When the
Ketzos
, as the
Rav
of the city, criticized their behavior, they shamed him by treating him in amost disrespectful manner. The
Ketzos
responded, as any decent
Rav
would, by placing them in
Cherem
excommunication – for thirty days. They were forced to leave the town, and they traveled to their
Rebbe
inLublin. They were shocked when their Rabbi told them to return to their village after the
Ketzos's Cherem
hadexpired.When the thirty days had passed, the
Chassidim
came to the
Chozeh
with a list of complaints about the
Ketzos
. They were dismayed by the
Chozeh’s
rebuke of their unseemly behavior. How could they insult the
Ketzos
? In order to help the
Chasidim
understand their faulty behavior, the
Chozeh
posed a question on the aboveRashi: What does Rashi mean when he says that Miriam and Aharon should have respected Moshe even if hewere not Hashem's servant?To answer this question, the
Chozeh
cited an episode from the G
emara
in
Berachot
:
Rav
Chanina
ben
Dosacame to study Torah under the tutelage of
Rav
Yochanan
ben
Zakai. Shortly thereafter,
Rav
Yochanan's sonbecame sick, and the
Rebbe
asked his student,
Rav
Chanina
 ,
to pray for his son’s recovery.
Rav
Yochanan's wifewas surprised, "Is
Rav
Chanina greater than you that you ask him to pray for our son? Are his prayers morepowerful than yours?"
Rav
Yochanan responded, "
Rav
Chanina is like a servant before a king, while I am a
Sa’ar 
– a minister."Rashi explains that while a minister may boast a greater status, his only access to the king is through anappointment. On the other hand, a servant is always in the company of the king and can therefore makerequests of him at any time, which is why
Rav
Yochannan
 
asked
Rav
Chanina to pray for his son."The same idea applies here," continued the
Chozeh
. "The
Ketzos Ha’Choshen
is a
Sa’ar Ha’Torah
– one ofthe truly great Torah leaders of our generation. Regardless of whether or not he supports
Chassidut
, he deservesour respect. As
Chassidim
, we consider ourselves servants of the King, but that does not give us license to berude and disrespectful. A person should tremble in the presence of such a great Jew, even if his way of life andservice to Hashem differ from ours."
Rav Pam
concludes with an important lesson for us. While one may choose the service to Hashem thathe finds most suitable, he must be tolerant of others who choose different, yet
Halachically
valid paths. Therefore,we must always understand the importance of respecting our Torah leaders, regardless of whether or not wesupport their different views and perspectives.
E  
di 
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-
in
-
Chief 
:
sher 
 
Naghi 
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 S
enior 
 
Edi 
t
:
 M 
icah
 
Hyman
’14
 M 
anaging
 
Edi 
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rs
:
riel 
 
Amse
em 
’15
E  
itan
 
Meisels
’15
 M 
ichael 
 
Somekh
’15
 L  
ayout 
 
Edi 
t
:
  Y 
air 
 
Fax 
’14
 M 
arke
 
ng
:
 Jordan
 
 Lustman
’15
  Y 
osef 
 
Hier 
’16
is
 
ibu 
t
rs
:
 M 
itche
 
Silberberg
’14
 M 
ichael 
 
 Lazovsky
’14
 S
ta
 ff 
 
Advisor 
:
R   
abbi 
 
Arye
 
Su 
 f 
n
I
n
 
Memory
 
of 
 
Mr 
.
 Jack 
 
Gindi 
In
 
Memory
 
of 
 
Mr 
.
Max 
 
Glass
 
 A publication of 
YULA 
Boys High School 
Likutei Ohr 
“Daber El Bnei Yisroel V’amarta Aleichem Va’asu Lahem Tzitzis” – “Speak to B’nei Yisrael and tell them that they should make for themselves Tzitzis…” (Bamidbar 15:38). In this Pasuk that we recite every day and every night, in both Shachris and Ma’ariv, the Torah instructs us to place Tzitzis on the four corners of our garments. The Pasuk explains that the purpose of this Mitzvah is so that “you shall see them and remember to fulfill all of the Mitzvos of Hashem” (Bamidbar 15:39). The Tzitzis serve as a physical symbol and reminder of our spiritual connection with Hakadosh Baruch Hu. The Mishna Berurah compares Tzitzis to a gift that a king gives to someone who works in his palace: The recipient will  constantly gaze at the gift and recall the importance and joy of the day that he received it. We must exhibit the same level of   joy in wearing our “gift,” and we must display our precious Tzitzis to the world.
e
 fil 
ah
 
Gems
 
  Y 
onah
 
Hi 
er 
’14
Parshat Beha’alotcha 
Respecting Leaders
Rabbi Dror Baalhaness
 
The Flame ofOur  Ancestors
“The test of humility is your attitude to subordinates...” 
-Orchot Tzadikim 
 Volume I : Issue XII
The Pamphlet of Light

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