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The following story was brought to light by Rabbi Yerachmiel Tilles, associate director of Ascent-of-Safed, who received it from Chaim Berkowitz of Tzefas, who heard it from Yosef Hurwitz of Miami, who got it from the protagonist’s family. A young man named Avremel Greenbaum was a youth during the Holocaust, and although he managed to survive, he lost his entire family in the conflagration. Soon after the war, he immigrated to the United States and renounced his religion. He wanted nothing more to do with Judaism. He was no longer Avremel Greenbaum; he now called himself Aaron Green. Following opportunity, he moved to Alabama and happened to marry a Jewish woman there. They started a family and named their oldest son Jeffrey. They raised him devoid of religion and Jewish observance.

While I was in New York, I was approached by a prestigious chasidic rabbi who told me about a family that was searching for their long-lost daughter. She had been born and raised in Boro Park, and had married there. Unfortunately, the marriage ended badly, but her husband – for whatever reason – refused to give her a get (divorce document). After this went on for a period of time, the wife suddenly disappeared. Her family had since learned that she had gone to Australia, but they had no idea where. Since I was from Australia, the rabbi who approached me thought that maybe I could help them bring their daughter back to her people.

Sefer BaMidbar begins with Hashem commanding Moshe Rabbeinu to count the Jewish people: in essence, to conduct a census of the entire nation. For this reason, as well, Sefer BaMidbar is also referred to as “Sefer HaP’kudim” or “Numbers” as it is known in English. Rashi comments that Hashem counts the Jewish people many times in the Torah, but not because He does not know their full amount, chas v’shalom. Obviously, Hashem does not demand a census because He requires an exact count. Rather, the act of counting is demanded because of the incredible love Hashem has for us and He wishes to display this love by continuously enumerating our ranks. The Ibn Ezra adds a short yet poignant comment: Hashem only counts B’nei Yisrael, to the exclusion of the Eirev Rav, those people who joined our nation after the Exodus from Egypt, since only B’nei Yisrael are beloved in His eyes – not those rabble rousers who bring His people to sin.

Legend has it that the city of Vilna was founded many centuries ago through an amazing tale involving a young child. But we have it on no greater an authority than the holy Ben Ish Chai, Rabbeinu Yosef Chayim of Baghdad zt”l, that this story is absolutely true.

The mitzvah of Sh’mitah is dependent on our level of belief. The Torah states: “If you will ask, ‘What will we eat in the seventh year? Behold! We did not sow nor gather in our crops.” I will ordain My blessing for you in the sixth year, and it will yield a crop sufficient for three years.” In other words, the Divine blessing that would enrich the soil as a result of the observance of Sh’mitah would compensate threefold for the perceived loss of revenue while the land was allowed to lie fallow. This takes great faith – not just pious words. Do we put our money where our mouths are? Do we place our trust in Him and follow His word to the fullest? Whether it’s keeping Shabbos, honesty in business, or going the extra mile to give tz’dakah, Sh’mitah reminds us that Har Sinai represents a bridge between theory and practice, faith and action, trust and resolve. Upon that mountain, the Almighty took us in as His partner in the business of creation. He wants a strong partner. Hashem wants us to succeed; He wants us to pass the test. He’s been imploring us ever since: “Don’t be a shvacher shutaf (a weak partner).”

The first letters of “Tazria-M’tzora” form the word “meis” (dead), and the last letters (ayin-ayin) have the same numerical value as the word “kam” (to arise). The Torah warns us that one who speaks ill of others is punished by tzaraas (“leprosy”), for he has caused his death. However, if he guards himself from speaking lashon ha’ra and only speaks good of others, then “kam” – he will arise, for he has overcome his inclination to spread rumors about others. Woe to those who speak ill of others and will have no way to arise! That is why it is extremely important to be vigilant in regard to the sin of lashon ha’ra. [Pachad David]