Literary works are often suggested or sought out by people looking for something worthwhile to read. Mind you, the world today places so many demands upon us that reading has gone from an essential part of our day to a downright burden. Not so many years ago people typically read their favorite newspapers in the morning, enjoyed a weekly or monthly magazine as time allowed during the week, and curled up in bed with a good book in the evening. Today, most people read because they have to either because of school or because their parents make them.

Those who still read for recreation are asked, "Was the book you just finished a good read or really great"? Have you ever thought about what stands between a good book, something which was just enjoyable, and a truly great book? The difference between a good book and a great book is that a good book is a diversion which may give pleasure while you're reading it; a great book, however, is uplifting. It brings you into the story so strongly that you don't want it to end. I recently finished a really great book - the story of Rabbi Israel Meir Lau, the former chief Rabbi of Israel. I was upset when I finished it; his life story is riveting and the writing was wonderful. Every book needs a beginning and an end - even one so outstanding the reader feels a sense of regret that he's reached the last page.

I recall my days in Yeshiva Shaarei Torah listening to a shmuess (talk/lecture) given by my Rosh Yeshiva, Rabbi Berel Wein. Rabbi Wein frequently recommended books (secular but Kosher)for us to read to read. Usually these books were massive, deep ,making it difficult to keep up with the pace of his suggestions. the He insisted that all of us read the newspaper in order to keep abreast of daily events and emphasized that reading secular books that would enhance and mold our approach to Judaism.

Tanach, which is an acronym for Torah, Neviim and Kesuvim, are the three sections of twenty -four books which make up the written law. We are familiar with the first of these three: the Torah - the Chamisha Chumshei Torah or the five books of Moses. In this week's Parsha B'Haaloscha we are informed that there are really seven books, not five. In chapter ten, verses thirty five and thirty six are surrounded by two upside down or inverted 'nuuns'. The Gemara Shabbos 116a explains these two verses are actually an independent book, leading Rashi to say that the book of Bamidbar is really three books in one: one book before these pesukim, a second book consisting of these two pesukim, and a third book continuing after these two pesukim. If Bamidbar is actually three books, then we have a total of seven books from Bereishis through Devarim.

The Kli Yakar wonders how is it possible that these two verses actually make up an entire book?Where is there a Mitzva found in this two-verse sefer? Every one of the seforim of the Torah should contain at least one Mitzva! Where is the Mitzva within these two sentences comprising a book? He explains that Hashem made this book purely for the Mitzva of P'ru U'rvu - to be fruitful and multiply. The world's continued existence is contingent upon this Mitzva. As it states in Gemara Yevamos 64a "whoever does not involve himself in this Mitzva of P'ru U'rvu causes God's presence to leave the Jewish people". Itstates in Bamidbar10:36:'Uvnucho Yomar Shuva Hashem Rivvos Alphei Yisrael' 'Reside tranquilly, Hashem, among the myriads and thousands of Israel'. The word "Alphei" is plural for thousand, so the minimum is two thousand and the word myriad is ten thousand. The minimum of ten thousands in plural is twenty thousand, giving a total of twenty two thousand required for Hashem to rest within the Jewish people. Even if there is only one person not engaged in the proactive Mitzva of being fruitful and multiply, Hashem's presence will depart. In Bereishis God created man and immediately commanded him to be fruitful and multiply. The very first Mitzva given to the world through Adam was to try to have children, to procreate human beings who are created in the image of Hashem. If we turn away from this command, we are acting as if we don't want to be like Hashem, thereby diminishing His greatness.

This middle book of Bamidbar, consisting of only two pesukim, describes the Mitzva of P'ru U'rvu and its implications. It stresses the magnitude of trying to have children and the consequences if we do not try. The direct implication of this mitzvah is that either Hashem's presence joins us or leaves us. It all focuses on creating a new human being to carry on and give inspiration to the world. It's true that people make up the world, but it is a single person who makes up the people. Every single individual carries the weight and meaning of this world, as it says in Pirkei Avos: "The world was created just for me". A book of any size can make a great impact upon a person, especially if it is a great book. There are books that tell the stories of giants among men, people who have accomplished great feats despite the odds they faced and the adversity they struggled with in their life. And there are books which focus on the value and importance of each of us, on the possibilities within us to add to the positive, to the good of this world.

A good book makes someone feel good; a great book motivates a person to become a better person, to make a better world. In addition to learning Torah, a person should read great books, books which inspire you to do more for your family, community and the Jewish people. When I read the accomplishments of great people, I am stirred with the reality of how much more each of us is capable of accomplishing. I am motivated to try to do more.

The books of the Torah She'biksav and the Torah She'balpeh are the framework for our lives, telling us how to live. There are inspiring people in the Torah but somewhat difficult to relate to. Reading a book of a contemporary giant gives us the tools and motivation to become greater people and ultimately serve our people by leading a life of greatness.

Ah Gut Shabbos

Rabbi Avram Bogopulsky