Korach’s Wealth

This week we are introduced to the tragic story of קרח, and his rebellion. Pirkei Avot tells us about a מחלוקת לשם שמים, a dispute for the sake of Heaven. This refers to שמאי and הלל, who disagreed on many issues, but they both had serious intentions in getting to the truth of the Torah.

The מחלוקת of קרח was not לשם שמים. It was based on greed and jealousy. Although many explain that קרח’s downfall was instigated by his evil wife, his wealth also played a major role.

The Midrash tells us that Korach was the wealthiest man in the world. The assumption was that he found the treasures hidden by Yosef, when he accumulated all the wealth of the world.

The Gemara in סנהדרין said that Korach had 300 mules who carried the “keys” to where his treasures were stored. In Hebrew slang, a wealthy person is described as עשיר כקרח, as wealthy as Korach.

His wealth gave him too much confidence, which led to his great arrogance. The ארחות צדיקים writes that wealth can have three effects on a person. It can be a blessing, a test, or a curse.

When wealth comes too quickly and without effort, it can be particularly damaging. Such an individual does not know how to deal with his new situation, and it can ruin him.

It takes work and faith to be humbled by receiving Hashem’s abundance. The first thing a wealthy person must know is that just as it came quickly, it can be gone quickly. He should constantly be giving gratitude to Hashem, and use the wealth to help ease the pain of the less fortunate.

In Korach’s case, his wealth was clearly a curse. Rather than appreciate his high status in the Tribe of Levi, he focused on his own power that led to his demise.

ציצית

The section related to the Mitzva of ציצית has many important messages. When worn, it serves as a reminder to observe all of the Mitzvot of the Torah.

The numerical value of the word ציצית is 600. There are five knots and eight strings on each of the four corners, equaling 613.

The ציצית are also an affirmation of our faith in Hashem as we acknowledge the existence of Hashem. We do this as we state that it is Hashem that took us out of Egypt.

According to the Rambam, the commandment to believe in the existence of G-d, comes from this acknowledgement that G-d took us out of Egypt. If He took us out of Egypt, it means that He exists, and didn’t just create the world and leave it.

The chapter on ציצית also tells us that we must guard our eyes and our hearts. The eyes represents where we look and how we are to control our desires. The heart represents not allowing ourselves to be swayed by heretical teachings.

So we see that the third chapter of שמע, does have some important messages.

מגדף

Parshat שלח makes mention of the מגדף, who is a blasphemer. He brazenly belittles and challenges the authenticity of the Torah.

Some say that the אפיקורוס, a form of heretic, qualifies to be placed in the category of מגדף. Such an individual does not need a title. He is not ashamed to make such statements that the Torah was not transmitted from Hashem to Moshe. They deny the concept of משיח or תחיית המתים, the resurrection of the dead.

The Torah is very emphatic as to the ultimate fate of the מגדף. The punishment is stated as הכרת תכרת, that his soul shall surely be cut off from the Jewish people. He may die young in addition to losing his share in the next world.

There are other times when כרת is the punishment for various sins. Eating חמץ on Pesach, eating on Yom Kippur, and certain instances of trespassing הקדש, sanctified matters, are all כרת matters.

However, in these cases, the Torah will either say, ונכרתה האיש, or ונכרתה הנפש, that soul or that person, shall be cut off.

It is only the מגדף that has the language of הכרת תכרת. This is a clear indication that this is viewed as a much more serious transgression.

Kalev

The role of Kalev in the episode of the מרגלים, is often downplayed. He was one of the courageous heroes of the story.

He was from the tribe of Yehuda and was married to Miriam, the sister of Moshe Rabbeinu. Their son, חור, was murdered during the sin of the Golden Calf.

Perhaps that incident influenced Kalev to stand tall during the evil report of the spies. That same lack of faith that cost his son’s life, had again been exposed a little more than a year later.

Kalev understood that he must speak out against the rebellious masses who doubted Hashem, and his brother in-law, Moshe.

He stopped at מערת המכפלה in חברון, to pray by the graves of the matriarchs and patriarchs, to ask that they beseech Hashem to help in this latest crises of speaking badly about the “very, very, good Land.”

Kalev was rewarded for his efforts as his tribe was later given Chevron as part of its territory. The Gemara tells us that he and Joshua were the same age. But Kalev remained young and youthful because of his zeal and strength to stand up for Hashem, the Land, and all that was holy. Kalev was truly one of the great Jewish heroes in Jewish history.

Appreciating Israel

The קול התורה of Rabbi Elie Munk mentions that speaking badly about the Land of Israel, is a very severe sin. It represents being כפוי טובה, being ingrates to Hashem’s kindness.

This is especially true when we see this in the context of Jewish history. As Rabbi Berel Wein expressed this, “Jews would have crawled across Europe, if they knew that a homeland awaited them. The safety that Jews realize in Israel, after a long and bitter exile, is not something to take lightly.

Rabbi Munk further adds that the very fact that there are more Mitzvot that can be observed in Israel than outside of it, is enough of a reason to show reverence and appreciation for Eretz Yisrael. And if one can feel Hashem closer to him in Israel, why would a G-d fearing Jew, choose to live anywhere else.

Rav Avraham Yitzchak Kook wrote that if one does not see Israel as an essential part of his religious observance, then he only has a superficial understanding of Judaism.

Parshat שלח is the time when we are to focus on both how special and fortunate we are to have Israel in Jewish hands. And it is also the time to point out how one must be careful not to speak negatively about our precious Land of Israel.

Beware of the Thief

Shavua Tov-

The most prominent question asked about today’s פרשת שלח, is how do we explain that the men of distinction, who were great צדיקים, could turn against Hashem with their evil report?

Rav Shlomo Mann, זצ״ל, offers an interesting answer to this question. The spies were told to begin their mission from the south. The Torah says, עלו זה בנגב, “Rise up from the south.” The word, “נגב” has the same letters as the word, גנב, meaning, “thief.”

Moshe was telling the spies to be strong and rise up against the thief, known as the יצר הרע, the evil inclination.

It does its best to “steal” from us all that is sacred; our faith, our optimism, our dreams, and our ability to rely completely on Hashem.

The יצר הרע got the best of these ten, formerly righteous men. They gave in to unwarranted fears, and lost all of their optimism and faith. They panicked and doubted Hashem that we would be able to conquer the Land. Instead, the spies despised the Land.

This is an important lesson for us to realize that we, too, have an ongoing battle with the יצר הרע. We must be alert to be able to defeat all of its efforts to take away all that is holy. We can win this fight with perseverance, love of G-d, and love of Torah.

דור דיעה

The time spent in the desert was mostly peaceful and uneventful. The problems that existed for the Jewish people happened at the beginning and end of their travels in the desert.

The middle thirty-eight years were spent in relative quiet. Nineteen of those years was spent in a place called Kadesh. This is why the period in the desert is known as דור דיעה, the generation of knowledge. Because they ate the מן, and were protected by the clouds of glory, the nation had nothing to do but study the Torah, and begin transmitting the written and oral law from generation to generation.

It is interesting to note the chronology of events. In the second of the exodus, in the month of Iyar, much of the trouble began. On the 22nd of Iyar, they complained about lack of meat, and were sent the quails. A month later, Miriam and Aharon had spoken לשון הרע against Moshe. Seven days later on the 29th of Sivan, Korach rebelled against Moshe. The spies left for their infamous mission on the 29th as well. Their forty day mission ended on Tisha B’Av.

It was only after all of these events that things quieted down, and they focused on learning Torah.

Trumpets

Many are not aware how often the חצוצרות, trumpets, were used from the period of the desert until the end of the Temple period.

The Torah tells us וביום שמחתכם ובמועדיכם, on your days of joy, and festivals. Rashi tells us that this included Shabbat, Rosh Chodesh and all holidays. This means that these trumpets were blown, to enhance and beautify Temple service.

The חצוצרות were also used in the desert to call the people to unite or prepare for travel. On a non-holy day, people were trained to listen for the trumpets and the instructions that came with them.

We also learn that the חצוצרות will be blown in the final war of גוג ומגוג and the coming of Mashiach. The Malbim wrote that the חצוצרות will be blown and the people will watch as Hashem will fight this people as they marvel at the salvation they will witness.

In recent years, the Temple Institute has reconstructed the חצוצרות, and they are often seen and heard at the Kotel, during mass prayers.

We are living in a time when we see a revival of the חצוצרות as another proof that we are living in Messianic times.

פסח שני

Parshat בהעלותך speaks of the case of פסח שני. There were a number of Jews in the desert who were unable to offer the קרבן פסח on the fourteenth of Nissan because they had come in contact with the dead.

There are various interpretations as to who exactly was טמא מת, and could not offer the Pesach sacrifice. Some say that those who handled the burial of Nadav and Avihu were still טמא by the fourteenth. Others say that there were members of each tribe charged with carrying the remains of the sons of Yakov, so they were defiled.

There is another opinion that certain Jews had to deal with a מת מצוה, a Jewish corpse that had nobody to bury it. The מת מצוה is such an important Mitzva that even the כהן גדול or נזיר had to defile themselves for it.

What we also see from this case, is the enthusiasm the Jewish people had for Pesach and its sacrifice. They realized that it was a significant affirmation of Hashem’s miracles and protection.

Hashem told Moshe that there would be a make-up date a month later on the fourteenth of Iyar. But this was limited to those people who demonstrated their disappointment at not doing the sacrifice at its appropriate time.

If someone could have done it in Nissan, but didn’t want to strain himself to do the Mitzva, he does not get the make-up date.

We see from here how important it is to do Mitzvot with enthusiasm and excitement. If we don’t, we may not have the chance to make it right later.

שלך גדול משלהם

Hashem comforted Aharon with the words, שלך גדול משלהם, that your portion is greater than theirs. This was after all of the tribes made special offerings during the twelve days following the dedication of the Mishkan. Aharon would be entrusted with lighting the Menorah. And, in addition, the heroes of the Chanukah story, would be Aharon’s descendants.

We are taught that Aharon הטיב את הנרות, he improved the candles of the Menorah.

Rav Shlomo Mann זצ״ל, explains that הטיב את הנרות meant that Aharon was able to use the holiness of the Menorah to elevate people and how they thought, by way of this holy spiritual light.

People are either living in darkness, where they have little or no spirituality. Or, they are living in the light, where they are connected to G-d and holiness.

Aharon had the ability to create such elevation using the power that came from the light of the Menorah.

This manifested itself when people needed to make important life decisions. If they were stuck in the world of darkness, they are likely to make the wrong decision. If they are connected to Aharon’s light, they will be directed and inspired to make the correct decision.

This is one benefit of the light of the Menorah. But the overall benefit is that which comes to one who lives a life of spirituality rather than materialism. Aharon’s portion was indeed greater than the rest.

Eldad and Meidad

The incident with Eldad and Meidad, does not get much recognition. Moshe Rabbeinu asks for help in leading the nation. Hashem tells Moshe to gather seventy wise men who will form a Sanhedrin. Six were taken from each of the twelve tribes.

The odd men out were Eldad and Meidad, who were given the gift of prophecy together with the other seventy. However, the Gemara tells us that they were extremely humbled by receiving such a gift. As a result of this humility, their prophecy never stopped, while the spirit of prophecy was temporary for the other seventy.

Yehoshua is disturbed by Eldad and Meidad’s prophecy that Moshe would die and lead the nation into Israel. He tells Moshe, כלאם, which could mean to put them in a כלא, prison.

Moshe, in his own humility, yells Yehoshua that it’s great that there are two more prophets. Wouldn’t it be nice if the entire nation could be prophets!

The Gemara is סנהדרין has a humorous take on this incident. If Eldad and Meidad would have been given a position of צרכי ציבור, tending to the needs of the public, they would have put themselves in jail, because power corrupts. In any case, hopefully, this brings a little more clarity to Eldad and Meidad.

Hashem’s Enemies

Shavua Tov.

It is always interesting how we are always able to find something in the Parsha that relates to current events.

Lately, we have been hearing about a great increase in anti-semitism in America and all over the world. I believe it is directly related to the fact that the majority of nations have turned away from G-d, and foolishly believe that they are better capable to make laws that will make society run smoothly.

When Moshe Rabbeinu sings praises to the Holy Ark as it traveled in the desert, and cleared a safe path, he said, “וינוסו משנאיך מפניך”, that all of Hashem’s enemies should scatter. Rashi asks who are the enemies of Hashem? He answers that anyone who hates a Jew, hates the Jewish G-d. It’s as if he is saying, “Jew, you are nothing, and your G-d is nothing.”

Such arrogance and blasphemy will come with great punishment in its proper time.

It does seem pretty obvious that a Master Plan is in motion. Great things are ahead, if we will only cleave to Hashem, and all Jews will come home to Eretz Yisrael.

Maintaining a State of Joy

The story of Miriam’s leprosy teaches us a great deal about the concept of נבואה, prophecy. We learn how Moshe’s prophecy was on a higher level than that of any other prophet.

The Rambam explained that a prerequisite to receiving prophecy was maintaining a high level of joy. Some prophets would play music to lift their spirits before receiving the word of G-d. Yitzchak asked Eisav to prepare a meal for him to place him in the right frame of mind to give a blessing.

From here we learn how important it is for all of us to maintain a high level of Simcha in serving Hashem. It shows that our Mitzva observance is not a burden. The ארחות צדיקים says that we get a much greater reward when we fulfill the words of the Torah happily.

The חובת הלבבות writes that when one observes Mitzvot with joy, it is an indication that they have true אהבת ה׳, love of G-d.

There is also the story in the Gemara of two men who did not appear to be particularly learned. Yet, they merited a place in עולם הבא. Upon investigation, their special merit was that they made people laugh. This is a reminder that a major part of our worship of Hashem, is to do it in a state of joy.

Pay More Attention to Prayers

This past Sunday, I gave a class related to the morning prayers to my beginner’s students at Machon Meir. It was a bit of an eye opener, as I realized how neglectful we are in paying attention to exactly what we are saying.

We give a serious acknowledgement to the soul that Hashem has planted within us. It is completely pure and we pledge that as long as this soul is part of us, we will give gratitude for it.

We ask Hashem that we be able to cleave to Him and that we be separated from sin. We should not be influenced by the יצר הרע, the evil inclination. We should be able to distance ourselves from bad people and bad friends. And we should only be guided by our יצר הטוב, good inclination.

After reading the Akeida, we pray that we will have יראת שמים, fear of Heaven, in private and in public. We realize how small we are and how our very existence is thoroughly dependent on Hashem. All of the mighty men who ever lived, are as nothing compared to G-d.

All of these basic prayers are part of our daily service. If we paid more attention to understanding what we are saying, we would be all the more strengthened and uplifted. This is good Mussar for all of us.

ברכת כהנים

The special role of the Kohanim comes into play with the ברכת כהנים, the priestly blessing. Hashem uses the individual Kohein as his messenger to bless the nation of Israel.

It is said that the reason we are not allowed to look at the hands of the כהנים when they give their blessing, is because the שכינה, Divine Presence, passes through the fingers of the כהן.

There are three specific blessings in the ברכת כהנים. The first speaks about Hashem’s protection. Rashi says this refers to protection from demons. This is represented by the word, וישמרך, protection.

The second blessing of ויחנך, refers to Hashem showing favor and kindness to every Jew. There is a hint here that ברכת כהנים nullifies bad dreams.

And the final blessing of ישא, that Hashem should lift His face towards us. This is an indication that when Hashem is able to look at us, it is an indication that He is happy with us. When someone is unhappy with someone else, he is not able to look at him in the eye. Our third Bracha is a blessing that Hashem should be pleased with us.

If we live in Israel, ברכת כהנים is said 450 times a year. Outside of Israel, it is recited about ten times. This is another benefit of living in Israel.

Spirit of Wisdom

Another point learned from our סוטה story is the motivation to sin. The Rabbis say that a person only sins if a spirit of folly overtakes him. He is temporarily in a state of foolishness where he loses all sense of right and wrong.

On the other hand, the Rabbis say that a person will decide to do a Mitzva when a רוח חכמה, a spirit of wisdom overtakes him and he realizes the merits of doing Mitzvot.

It is no coincidence that later in פרשת נשא we are told that when one does a transgression, despite the fact that he may have made retribution by returning what he stole, he must also verbalize his sin with וידוי, confession.

In general, it is difficult for people to verbally admit when they are wrong. But perhaps the necessity of confession will allow a person to come to his senses, and always let his spirit of wisdom guide him, and not the spirit of folly.

Shalom Bayit

The case of the סוטה has an important message regarding שלום בית, peace in the home. The goal of the entire process of the suspected woman to the Beit Hamikdash, is to achieve clarity.

The hope is that this woman will be found innocent, and she will be careful in the future to avoid acting in a way that will cause her husband to be suspicious of her. After finding her innocent, they continue living together peacefully, as husband and wife.

This process is so important of ultimately achieving שלום בית, that Hashem allows His holy name to be erased and its ink is mixed with the holy waters. Normally, erasing Hashem’s name is a חילול ה׳ , desecration of His name.

This demonstrates how treasured שלום בית really is. A happy home gives security to the children, as they see their parents living a harmonious life. So much strife and grief could be avoided, if couples would swallow their pride, and focus on the huge damage caused when Shalom Bayit is jeopardized. This is probably the most important message of the סוטה ordeal.

Don’t Be Stingy

Shavua Tov-

The Gemara in מסכת ברכות asks why the section dealing with תרומות ומעשרות, the taking of tithes, is positioned next to the case of the סוטה, the woman suspected of being unfaithful to her husband.

The answer is given by רבי יוחנן who says that if a person is stingy and doesn’t give the Kohein, he will end up bringing his wife to the Kohein as a suspected unfaithful wife.

The message here is very clear. If one does not fulfill his financial religious obligations to give as required by Jewish law, he will pay in other ways.

One very devoted Tzaddik, who dedicated his life to help the poor, said it best. If you don’t give to Yaakov, you will end up giving to Eisav. He was implying that such a person will lose his protection, and will suddenly get entangled with the tax authorities (Eisav).

We need to have the faith to do the right thing even when it affects our wallet. When we do this, we will blessed and receive Divine protection.

טעם כעיקר

Parshat נשא is the longest Parsha in the Torah. It is repetitive in that the gift of the heads of each tribe is repeated.

The main subjects of the Parsha are the סוטה, the unfaithful wife, the Priestly blessing and the נזיר.

The נזיר takes upon himself three prohibitions. He does not cut his hair, he does not come in contact with the dead, and he does not consume anything that comes from grapes.

Regarding the grape consumption, we learn a very basic law of Kashrut. This is known as טעם כעיקר, that the taste of something is like the principle. This is learned from the words, וכל משרת ענבים, referring to anything soaked in grapes.

From here we learn that in a situation where the forbidden object is removed and only a taste remains, it is still forbidden. For example, if a piece of meat, falls into something dairy, and that piece of meat is removed, the dairy dish will be forbidden if the taste of meat remains. This is טעם כעיקר learned from נזיר. Shabbat Shalom

תפקיד

A theme of the Parshiot of במדבר and נשא, is the idea of תפקיד. This refers to knowing what our purpose is in this world.

This is learned from the various jobs the three families of the Leviim were given in transporting the Mishkan. The family of קהת had the most important תפקיד, as they were charged with carrying the holy vessels of the Mishkan. This included the Holy Ark, the altars, the Menorah, and Shulchan.

The family of מררי had the task of carrying the pillars or the frame of the Mishkan. And the family of גרשון were in charge of the curtains and coverings of the Mishkan.

Each individual is expected to do some serious soul searching to figure out what his strengths are, and how he can best use them in serving Hashem and the Jewish people. This is not easy but this is something we will need to answer to when we reach 120. Each of us has special talents and abilities that we should see as gifts from G-d. We are to do our best to fulfill our specific תפקיד in this world.