Hashem Will Reign

After the death of Aharon on the first of Av, the Torah tells us וישמע הכנעני, that the king of Canaan had heard about this tragedy that befell the Jewish people.

The כנעני is a euphemism for all things evil. It included Amalek, the Seven Nations, the מלאך המות, Angel of Death, and the Yeitzer Hara. They heard that Israel was now vulnerable with Aharon’s death and the disappearance of the protection from the Clouds of Glory. They saw this as an opportunistic time to attack Israel.

This trait of our enemies attacking us when they believe we are down, is a theme that has haunted us throughout history.

Both Nevuchadnezzar and Achashveirosh celebrated when they believed that the seventy year prophecy of Jeremiah, that the Temple would be rebuilt, had not come true. Haman believed it was an auspicious time to annihilate the Jews because they were, “scattered among the nations.” Titus also convinced himself that Hashem was only powerful in the sea and not on land. Hashem sent a gnat up his nose to prove otherwise.

I believe that to this very day, the enemies of the Jewish people are still frightened by the G-d of Israel. They continue to delude themselves into believing that they can act any way they want, and there will not be any consequences.

History has also taught us that Hashem neither sleeps nor slumbers. That day will come when the earth will acknowledge that Hashem is One, and His name is One.

The Influence of the Tzaddik

The last year in the desert was tragic, in the sense that Miriam, Aharon, and Moshe, all passed away that year.

The קול התורה of Rabbi Elie Munk, claims that Miriam was the first woman to die in the desert all forty years! The women did not participate in the sin of the Golden Calf, and did not accept the evil report of the spies. Therefore, until Miriam, none of the women died.

Aharon was mourned by both the men and the women, because he was an אוהב שלום ורודף שלום, one who loved and pursued peace.

Just as when Miriam died, the באר מרים, the well of Miriam was dried up, the Clouds of Glory left Israel after Aharon’s death. The מן was in the merit of Moshe Rabbeinu.

We see from all of this, the profound influence a Tzaddik has on his community and the entire generation.

And when a Tzaddik leaves this world, his death can prove to be an atonement for the generation. Perhaps this is the reason the Rambam counts having reverence for Torah scholars, as one of the 613 Mitzvot.

Mitzvot Making Sense

A while ago, I heard an interview with Jared Kushner and Ben Shapiro. Kushner was asked how his wife, Ivanka, got interested in Judaism.

After they were fixed up to go on their first date, her curiosity about Judaism led her to take classes to learn more about her boyfriend’s religion. She eventually converted, and the rest is history.

As a married couple, they agreed to observe whatever it was that “made sense.” They are viewed by most as proud, somewhat observant Jews.

The Kushner philosophy runs contrary to the matter of the Red Heifer. Through this difficult law, we are taught that we are especially rewarded for the Mitzvot that do not make sense.

The Rabbis say, גדול המצוה ועושה משאינו מצוה ועושה. It is much greater to observe a Mitzva that we do not understand but are commanded, than the ones we are not commanded, but we observe, because they make sense.

Rav Shimshon Raphael Hirsh explained that the פרה אדומה and other חוקים that have no real rational reason, is to help show us that the spiritual rules the physical.

I have great respect for the Kushner’s and how they openly express their love for Judaism. But perhaps with a little more learning, they could raise their level of observance a lot higher.

They do seem to have a little more time on their hands!

Moshe’s Anger

Parshat חוקת speaks of the sin of Moshe and Aharon hitting the rock, instead of speaking to it.

Rabbi Elie Munk in his קול התורה, implies an interesting background to what may have led up to this tragic sin.

He reminds us that the lack of water was due to Miriam’s death. In her merit, the באר מרים, Miriam’s well, traveled with the Jewish people in the desert. When she died, there was no more water. (Some say that the well could be found in Lake Kinneret, in a sieve like manner.

When the masses of people came to Moshe and Aharon, they initially thought the people were coming to comfort them as brothers mourning for their beloved sister. When they saw that they had no regard for their personal suffering, but came to complain about lack of water, it could have been viewed as demeaning.

Perhaps this explains Moshe’s anger, when he hit the rock. The Rambam claims that the essence of the sin, was Moshe’s anger. But while it was understandable why he was so angry, he still should not have given in to it.

People who serve the public are often overlooked as human beings with feelings. They are expected to be there for everyone and they are not entitled to have the normal emotions that everyone else has. Moshe and Aharon were no different. They no doubt loved their sister, but were not able to mourn for her.

Instead, they succumbed to the pressure of leading, and answered angrily. Because this anger was not controlled, and they were prevented from entering Eretz Yisrael.

Four Paradoxes

This week we read פרשת חוקת which is all about פרה האדומה, the Red Heifer. It is a חוק, a law we are not meant to understand, and is actually considered THE most difficult law in the Torah to understand.

Rav Elie Munk in קול התורה refers to פרה אדומה as a paradox. It is one of four paradoxes mentioned in the Torah. The paradox by פרה אדומה is that it purifies the unclean, but makes unclean the Kohein who handled the purification process.

A second paradox relates to the שעיר לעזאזל, known as the Yom Kippur scapegoat. On the one hand, the scapegoat atones for the sins of the Jewish people. But again, the one who throws the goat off of the cliff, becomes defiled.

Our third paradox involves the prohibition of שעטנז, wearing a garment that is a mixture of wool and linen. The paradox is that ציצית, which is the fulfillment of a Torah commandment, is allowed to have a mixture of wool and linen.

And the fourth paradox involves the מצורע, the leper. If even a small white spot is found on the body of an individual, he is declared a leper. Yet, if the skin of his entire body turns white, he is clean and even cured of his leprosy.

We are meant to recognize that the wisdom of the Torah is beyond our comprehension. We are expected to submit and surrender to its truth, despite the challenges and paradoxes.

Twenty-Four Priestly Gifts

After the incident with Korach, and quiet was again restored, certain laws related to Kohanim, were presented.

The Kohanim were given a total of twenty-four gifts. Eight of these were given in the Beit Hamikdash itself. Aside from the לחם הפנים, the showbread, and the שתי הלחם, the bread offered on Shavuot, the other six involved the consumption of certain sacrifices.

There were four more gifts given to the Kohanim in Jerusalem. This included the ביכורים, first fruits and the first born animals.

Five more of the gifts were given in Eretz Yisrael. This included תרומה, the shearing of sheep, and the חלה, the dough separated when baking bread.

The last five were given to the Kohanim anywhere in the world. The most famous would be the silver coins given to the Kohein for Pidyon Haben.

It was advantageous to be a popular Kohein. Many of these gifts could be given to the Kohein of your choice. It seems obvious that one would choose a Kohein that he liked. Therefore, a popular Kohein would receive a lot more than one who had a bad personality.

Jealousy and Arrogance

Moshe’s Honesty

It appears that Moshe Rabbeinu took the claims against him very hard. He was so careful to give a complete accounting of every donation used in building the Mishkan.

It was only a very short time after this, that Korach made all kinds of accusations against him. He was portrayed as a power hungry leader who oppressed even members of his own family.

Moshe speaks to Hashem and says, לא חמור אחד מהם נשאתי, that he did not even take one donkey that was not rightfully his. He seems shocked that he could be placed in such a situation.

Centuries later, when the seventy-two Tzaddikim were asked to translate the Torah into Greek, in seventy-two homes, they were all troubled by this Pasuk.

Miraculously, they all substituted the word, “חמור” with the word, “חמד” meaning “possession.” These wise men were afraid that people might say that Moshe didn’t take any donkeys, but maybe he did take coins and jewelry.

They tried to set the record straight that Moshe Rabbeinu was a loyal and honest leader of the Jewish people. He tried to set an example for future Jewish leaders. If they would only follow Moshe’s example!

Making Hasty Decisions

A story that got less publicity, was the incidental mention of און בן פלת from the tribe of Reuven. The Gemara in סנהדרין says that the name “און” reflects אנינות, which is a form of mourning.

The term אונן refers to one who has learned of the passing of a loved one. He is exempt from all of the Mitzvot of the Torah because he is focused on giving a proper burial.

In the case of און, he was mourning and remorseful of having made a very foolish, regrettable decision. Thanks to his intelligent wife, he was able to realize that he had nothing to gain by joining Korach and his rebellion.

Often, we are not as lucky as און to be shown the correct path before we make very bad decisions that take a long time to fix. The Book of Mishlei has numerous recommendations to think before we act. We are told to seek advice before making major decisions in our life.

While it is a good idea to have the character trait of זריזות, where we observe the Torah with enthusiasm and alacrity, this does not mean that we should act without thinking.

This is a lesson learned from און בן פלת, who was rescued by his wife, but felt horrible that he nearly made a fatal decision.

Claims Against Moshe

Shavua Tov-

The Gemara in סנהדרין explains why the Torah tells us, “וישמע משה ויפל על פניו,” that Moshe heard and he fell on his face.

Apparently, this became one of the origins of “fake news.” The Korach rebellion crew, spread a rumor that Moshe was involved in numerous affairs with married women.

They claimed that when Moshe pitched his tent outside the camp, he did much more than counsel the women who came to see him.

The basis of their claim was that since Moshe felt he was greater than them, and was filled with גאווה, arrogance, it only makes sense that he would be involved in forbidden matters.

Moshe couldn’t believe the claim and fell on his face. Some say that this was the origin of the תחנון prayer that is also known as נפילת אפיים, falling on our face.

Moshe asked Hashem to create a new form of death to punish the instigators. But the whole incident shows how difficult it is to be a leader of the “stiff necked” Jewish people.

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.