Loyalty

When Moshe Rabbeinu realized that all of his pleas failed, and he would not be entering Eretz Yisrael, he was concerned who his successor would be. Moshe tells Hashem that he doesn’t want the עם to be like sheep without a shepherd.

Rabbi Soloveitchik points out how remarkable Hashem’s great mercy has been over the generations. Somehow when a great leader passed away, there was always someone available to take his place.

In the case of Yehoshua, he was a fulfillment of the Pasuk in Mishlei that says, “He who guards the fig tree, eats the fruit.” The key word regarding Yehoshua was “loyalty.” He proved to be Moshe’s closest confidant. He may not have been as great a scholar as Pinchas or Elazar, but he was definitely the most loyal.

Yehoshua was rewarded for his loyalty by being chosen to succeed Moshe. We must show equal loyalty to Hashem and to all those who consistently are there for us. Shabbat Shalom

Pinchas-A Unique Zealot

Parshat Pinchas addresses the question as to when is an individual allowed to take the law into his hands. Pinchas was one such person who acted on his own in a zealous fashion for the sake of Hashem’s honor.

His actions in killing זמרי and כזבי, were at first frowned upon by the rest of the Jewish people. It was only after Hashem clarified that he acted correctly, was he reinstated as a hero.

Pinchas was referred to as a קנאי, a zealot. In order to be considered a zealot and not a mad man, one must be certain that he is acting solely for the sake of Heaven. He must be a virtuous person in order to justify such zealousness.

The Gemara in ערכים says that today, no one is capable of giving rebuke. It is so difficult not to come across as self-righteous and judgmental. Pinchas acted with the goal of acquiring peace. He was blessed with the כהונה as his reward for his efforts.

Anyone who thinks he’s on the level of Pinchas, is arrogant and mistaken. We should only strive to be like him, and act strictly לשם שמים. This, too can bring Hashem’s honor and glory to the world.

The Empty Cup

The Gemara in Brachot 40a, makes an interesting observation about the difference between Hashem and man.

Regarding one of flesh and blood, he is only able to fill an empty cup. If the cup is full, there is no place to add any further contents.

This is just the opposite when it comes to the ways of Hashem. An empty cup is a reference to one who is empty of knowledge and deeds. He has no interest or ability to fill his cup with holiness and spirituality.

But the one whose cup is full of Torah and Chessed, is a receptacle for more and more of the שפע, or abundance, provided by Hashem.

Our job is to become proper receptacles to receive Hashem’s blessings.

A Desire for Wealth and a Desire for Torah

The תורה תמימה makes a comparison between Bilaam and רב יוסי בן קסמא in Pirkei Avot.

Bilaam tells Balak that even if he gives him a house full of gold and silver, he refuses to violate the word of G-d.

Rav Yossi says to a community that offered him a lucrative financial gain to become their rabbi, the following: “If you give me all the gold and silver of the world, I refuse to live anywhere but in a place of Torah.”

Rashi concludes that Bilaam was very desirous of gold and silver. The Torah Temima says that Rav Yossi was not materialistic at all.

The difference between the two is that Rav Yossi was offered actual real wealth and he refused it. Balak only promised Bilaam honor and never promised wealth.

Bilaam revealed his true desires. Rav Yossi revealed his true love of Torah.

Free Will

The Gemara in מכות comments on why Hashem ultimately allowed Bilaam to go with Balak after He told him not to go. The message here is בדרך שאדם רוצה לילך מוליכין אותו מן השמים. The direction which one wishes to go, is where he is led from Heaven.

This is very much in line with the idea that הכל בידי שמים חוץ מיראת שמים, all is from Heaven, except fear of Heaven. The concept of free will is often misunderstood. While so much of our lives is in Hashem’s hands, we do make certain basic decisions. These decisions are specific to the path we choose to take.

If one desires holiness and spirituality, Hashem will set things in motion that we be able to acquire such holiness.

In Bilaam’s case, he was interested in the wealth promised by Balak. When G-d saw this, it was as if He said, “You made the choice. I will honor your decision and let you go. But because it’s the wrong decision, you will live to regret it.”

We make the major decisions in our lives by way of our free will. We only have to hope they are the right ones in the eyes of G-d.

No Father Hates His Son

Shavua Tov. The Gemara in מסכת סנהדרין makes an interesting observation about how the elders of Midyan and Moab tried to convince Bilaam to come and curse עם ישראל.

When Bilaam tells them to wait until the following morning because he needed to ask permission from Hashem, the Pasuk says וישבו שרי מואב עם בלעם, that the officers of Moab remained with him.

The Gemara asks what happened to שרי מדין? The answer is that once Bilaam told them that he needed to ask for Hashem’s permission, they knew that he wasn’t coming with them. They said, כלום יש אב ששונא את בנו, “Is there any father who hates his son?” The שרי מדין understood that we are Hashem’s children. No father, and certainly not Hashem, would show such hatred for his son, that he would give anyone permission to harm his son. Therefore, they gave up and went home.

Balak and Anti-Semitism

Rabbi Soloveitchik views Parshat Balak as a lesson in learning about anti-semitism. Aside from Bilaam and Balak who hated the Jews, there is also a reference to Amalek. They were the first to attack Israel for no reason at all.

Based on all of this, the Rav comes to the conclusion that there is no rational reason for hating Jews. We see at the end of the Parsha that the hatred was so deep that Balak sent princesses into promiscuous behavior, in order to weaken the Jewish people.

We must be aware that we are a nation that dwells apart. We are meant to be separate and unique in the world.

Therefore, Jewish unity becomes essential. When we are united, no force on earth can harm us. Jews all over the world must stand together regardless of their backgrounds.

Balak speaks of the uniqueness of the Jewish nation, as well as the reality of anti-semitism in the world. The result of this reality is Jewish unity and how vital it is for our existence. Shabbat Shalom.

Everything Belongs to Hashem

There is a תוספות in מסכת ברכות that suggests how we can remind ourselves to give thanks to Hashem while preparing meals.

When setting the table, the Pasuk לה׳ הארץ ומלואה, “The earth and everything in it, belongs to Hashem,” should be recited several times. This is to remind us that the food we are about to eat, is Hashem’s and not ours.

When we clear the table, after enjoying our food, say the Pasuk, “השמים לה׳ והארץ נתן לבני אדם.” The Heaven is G-d’s, but the earth was given to man.

This allows us to show added appreciation for our food, and puts things in perspective as to Whom is running the world. This is a very nice suggestion from תוספות that is worth considering.

נחל ארנון

The story of נחל ארנון mentioned in last week’s Parsha, is not so well known. Its details are found in מסכת ברכות 54.

The Jews were sitting ducks as they crossed the River Arnon. From above, the enemy had made crevices in the mountains to harm עם ישראל. The miracle was that the mountains converged and crushed the enemy.

The people below were unaware of the miracle. There was a leper by the name of והב who had to travel outside of the rest of the camp. He was last in the long line of עם ישראל. It was והב  who noticed the blood that flowed in the river from the fallen adversaries.

This prompted the עם to sing שירת הבאר, the song of the well. The Gemara tells us that we should also sing praises to Hashem, if we visit the sights of great miracles. We must never take Hashem’s kindness for granted.

אשתו כגופו

There is an interesting Halacha related to the idea of אשתו כגופו, that one’s wife is like his own self.

This is learned from the rules in connection with the offerings of the מנחה sacrifice. Generally, only a fistful of the sacrifice is offered on the מזבח. The remainder is a gift to male Kohanim.

The exception is when a Kohein himself needs to offer the קרבן מנחה. In such a case, the fistful known as קמיצה, is offered on the altar, and the remainder is not allowed to be eaten by any Kohein. It, too, is scattered over the ashes burning on the מזבח.

When the wife of a Kohein offers a קרבן מנחה, her sacrifice is also forbidden to be eaten by any Kohein. This is because of her attachment to her husband. Here we say, אשתו כגופו, and it’s as if the Kohein himself offered the sacrifice.

The bond between a Jewish husband and wife is meant to be holy. Their bond becomes so strong that they truly become like one being. This is אשתו בגופו.

Ingrates

After the death of Aharon, the people complained once again to Moshe Rabbeinu for taking them out of Egypt. They complained about the lack of bread and water and they were tired of the Mann.

The Rabbis say that such behavior demonstrated that they were כפויי טובה, ingrates. They described the מן as לחם הקלוקל, insubstantial bread.

The תורה תמימה explains why they were ingrates. The מן was absorbed completely in the body with no need to eliminate waste. There was no need for them to walk a great distance outside of the camp to relieve themselves. They belittled this חסד that Hashem did for them.

Their punishment for such ingratitude were the נחשים השרפים, the fiery serpents. We must never be ungrateful for the kindnesses Hashem sends our way.

Death of Miriam and Red Heifer

Shavua Tov. The subject of the death of Miriam follows the discussion of the פרה אדומה. The Gemara said that the connection between the two is that just as the Red Heifer atones, so, too, does the death of צדיקים.

The תורה תמימה asks why this is the example of כפרה, atonement. Sacrifices and the בגדי כהונה, priestly garments, also atone.

The answer given is that the connection between Miriam and פרה אדומה, is that we say by the Red Heifer that the mother should come and clean up after the baby. The baby is the עגל הזהב. Similarly, Miriam was like the mother of the nation. She also cleaned up and guided the people. Hence, the connection between the פרה אדומה and the death of Miriam.

Death of Aharon the Rebbe

Parshat חוקת describes the last year in the desert. We learn of the deaths of Miriam and Aharon. And we learn of the personal battle between Moshe Rabbeinu and his slaying of the giants, Sichon and Og and annexing their territories. This area is known today as the Golan Heights.

The passing of Aharon was particularly moving. The nation saw Moshe, Aharon, and Elazar ascend the mountain known as הור ההר. When only Moshe and Elazar came down from the mountain without Aharon, the people asked where he was. It was extremely difficult for them to accept that the beloved Aharon was no longer among them.

Rabbi Soloveitchik compared this scene to separating from a revered rabbi. When a “Rebbe” plays a major role in his students’ life and he is no more, it seems insurmountable to continue life without the rebbe’s influence. They don’t want to accept his departure.

Aharon was missed by the entire nation because of his love and devotion to them. But he will also be remembered as the first Rebbe having to painfully say good-by to his Talmidim. Shabbat Shalom

חוקים

Parshat חוקת is known for it’s discussion of the חוק known as פרה אדומה. This is the most difficult Halacha in the Torah to understand.

Rabbi Soloveitchik wrote that חוקים are unintelligible, enigmatic, and mysterious. He equates חוקים with certain laws of physics, or the speed of light, or that water freezes at thirty two degrees. We must understand that the reason for Mitzvot are beyond our grasp. We cannot know Hashem’s motivation for Mitzvot.

The Rav goes on to say that we have no right to explain חוקים but we have a duty to interpret them. One should ask, “What does this Mitzva mean to me?” How do I understand this in terms of my service to Hashem?

The point here is that we can still look for a way to make the Mitzva look meaningful.

Only Moshe Rabbeinu understood this Mitzva. Shlomo HaMelech admitted that this alluded him. Nevertheless, we do need to find a way to beautify the Mitzvot.

King, Kohein Gadol, Kohein

The Gemara in מסכת תענית speaks about the special role of certain individuals in Jewish life. It mentions the king, the Kohein Gadol, and the regular Kohein.

Because of their special tasks, it was important that they looked respectful.

The king had to get a haircut every day. The Kohein Gadol, every Thursday in time for the changing of the guard each Shabbat. The regular Kohein had to get a haircut once a month.

This was learned from the Nazir, who usually took on the Nazir period for thirty days when he would cut his hair.

The Gemara goes on to say that Kohanim need to be on call nowadays for the rebuilding of the third Temple. Therefore, they should keep their hair short and they should refrain from drinking wine. The Temple could appear at any time, and the Kohanim need to be ready to jump in and do their priestly duties. May it come speedily.

Stay Away from Glory

The Haftarah from last week’s Parsha, discussed שמואל הנביא and his admonition of the עם when he was about to appoint a king.

Shmuel viewed the request for a king as a personal challenge of his leadership. He reminds the people that he attempted to serve the people faithfully. Like Moshe Rabbeinu, he mentions that he did not even take one donkey for his personal use as one of the perks of his lofty position.

Pirkei Avot warns אהוב את המלאכה ושנא את הרבנות, love the work, but hate the glory. We are to learn to shy away from seeking fame, glory, and honor.

Even our greatest leaders, Moshe and Shmuel, had their positions challenged, where they were forced to defend themselves of ridiculous accusations, to justify their positions of leadership.

Priestly Gifts

After the מחלוקת with קרח ended, we are taught about some of the twenty-four special gifts that were given to the Kohein.

There were ten gifts given to the Kohein on the premises of the Beit Hamikdash.These were limited to items related to sacrifices or Temple services. They were given parts of sacrifices offered on the altar. They were also given the לחם הפנים, the showbread, that needed to be eaten on Temple grounds.

There were four gifts given in Jerusalem. Included here were the ביכורים, the first fruits, as well as the בכור, the first born male animal.

There were five gifts in ארץ ישראל, such as תרומה. And there were five gifts given anywhere. Among these last gifts, were the coins of פדיון הבן.

The Kohein only served two days a year. His group from his geographical location known as משמרות, served only two weeks a year. The Kohein served one day during each of the two weeks.

Therefore, his primary role was educator of the people. He needed these gifts to help with his sustenance.

No Controversy

Shavua Tov. We learn from פרשת קרח the dangers of מחלוקת,controversy. Pirkei Avot tells us that there is such a thing as מחלוקת לשם שמים, an argument for the sake of Heaven.

This refers to Hillel and Shamai. They had disagreement in their attempt to properly interpret the Torah. They served together as the heads of the Sanhedrin. It is possible that their students had unpleasant disagreements but not Hillel and Shamai themselves.

Korach, on the other hand, was not motivated by holy intentions. He convinced himself that he was justified in questioning the authority of Moshe and Aharon. He really believed that what he was doing was for the good of the people.

What we can learn from all of this is that the best policy is to run away from מחלוקת. Rarely does anything good come from controversy. Harmony and Jewish unity is a far greater aspiration than discord and fighting.

Judaism Needs to Make Sense

Rabbi Soloveitchik equates Korach with those Jews who have trouble embracing Judaism because to them, certain Mitzvot do not make sense. This is why he mocked such Halachot as Mezuza and Tzitzit are foolish. (He asked about a house full of ספרים needing a Mezuza. Or, why should a garment that is entirely made of Techelet require fringes?)

We are to understand that we are to accept the Torah as truth even if certain things do not make sense. We call this עבודה שבלב, worship of the heart.

The תורה שבעל פה, the Oral Law, is not based on logic. It is based on ongoing tradition that began on Sinai as to how the Torah is to be interpreted. It is more faith oriented than logic oriented.

Each person experiences Hashem in his own way. We are never to assume that we have the ability to be smarter than the G-d given system handed down at Mount Sinai.

Korach justified his rebellion because of his need to have Judaism make sense to him. We must not make the same mistake. Shabbat Shalom

Challenging Moshe’s Authority

Rabbi Soloveitchik introduces the קרח rebellion as being the first time since יציאת מצרים that Moshe Rabbeinu’s authority was challenged. Even by חטא העגל, they were upset that Moshe had not returned on time. They still never doubted that he was the true leader.

Korach felt slighted when Aharon was elevated to the position of כהן גדול. He also accused Moshe of wanting to be king of Israel. And all of this, despite the fact that Korach was the wealthiest man in the world.

The Rav clarified that Moshe never saw himself as king. He was the ultimate “Rebbe”. He saw his role as the teacher of Torah to the עם. This is why he was known as Moshe Rabbeinu, Moshe, our teacher.

A great deal can be learned from the Korach rebellion. The main point is to be careful not to use religion as the justification for one’s personal aspirations. People fool themselves into thinking they are acting in a righteous manner when it is honor and glory that they seek.