The Tragedy of Rebellion

Shavua Tov from LA-

It is interesting to note that the beginning of פרשת קרח starts with the singular, ויקח קרח, and Korach took. It is followed by the plural, ויקחו, and they took.

The “they” included Datan and Aviram, Korach, and און בן פלת. These individuals joined together with the common goal of רק לא משה רבינו, anyone but Moshe Rabbeinu. (Sounds like Israeli politics as in רק לא ביבי.) They did not really take into account that if they succeeded in bringing down Moshe, only one of them would be able to lead. It was only the wife of און, that saw this, and protected her husband from a no-win situation.

Those who fail to learn from history, are destined to repeat it. And isn’t it interesting that this Parsha falls in the middle of political unrest in Israel.

The lesson here is clear that we need to think very clearly before we get “sucked in” on some kind of holy campaign. We must make sure that the cause is completely לשם שמים, “for the sake of Heaven.”

People tend to act without thinking and rationalize the justification in joining some kind of holy mission. When it comes down to it, what began as the act of of an individual, even if others join in the battle, it ends up being a struggle for one individual’s desire for power. This was the tragedy of Korach, and such conflicts and rebellions, must be avoided.

Three Pillars

The end of פרשת שלח has the story of the מקושש עצים, the one who gathered straw, and desecrated Shabbat. He was probably צלפחד, the father of only daughters, who later asked for a share of Eretz Yisrael.

It is known that three pillars of Judaism are Shabbat, Kashrut, and Family Purity. These three areas become the foundation of every Jewish home. When any of the three are compromised, there is a serious breach in the level of spirituality of that particular home.

In modern times, there are two additional symbols that reflect one’s commitment to Judaism. I believe they are ציצית and the Kippa. I have seen a painful pattern over the last several decades. When a young man comes from a Torah observant home, where Kippa and ציצית were a given, and he decides that these important symbols are no longer precious to him, it has a definite effect on the three pillars previously mentioned.

With the self imposed leniency on Kippa and ציצית, come leniencies on the level of exactness in Shabbat, Kashrut, and Family Purity. This is a troubling reality of what I have seen happening over and over again.

We can rationalize that Kippa is only a Minhag, custom, and we can justify not having to wear Tzitzit all day. But when such thinking turns to discarding these Jewish symbols, a very heavy price is paid. And that price is a watering down of these three precious pillars of Judaism.

Importance of ציצית

The end of Parshat שלח, discusses the Mitzva of wearing ציצית on a four cornered garment. It is really an object that serves as a reminder.

Some people complain that this is a difficult Mitzva to observe. It is uncomfortable and adds even more heat in the hot summer. It is seen “only” as a positive commandment, and there is really no punishment for the non-observance of a מצות עשה, a positive commandment .

The Rabbis don’t really see it this way, as ציצית play an important role in Jewish life. When one wears this holy garment, he has a constant awareness that he is an observant Jew. The words, למען תזכרו, in order that you remember, is the essence of this Mitzva.

In addition, the ציצית also reminds us not to, “turn after our eyes, or after our hearts.” The “after our eyes,” tells us to guard our eyes and not look at things that could arouse temptation. The “after our hearts,” is a warning not to allow ourselves to be exposed to heretical teachings that could lead us away from the path of Torah.

So we see that despite the discomfort associated with wearing ציצית, one must look to all the benefits that come with this Mitzva. We are helped to stay in focus as to what our priorities need to be in life.

Early Imprints

The Mitzva of הפרשת חלה was given after the episode of the spies. The commandment to give the first of the dough was connected with the entry of the Jewish people to Eretz Yisrael. It was a kind of reassurance that despite their grievous sin, they would still inherit the land.

It is interesting to note that the Torah chose to use the words, ראשית עריסותיכם, which has a double meaning. One explanation of עריסה, is “dough,” but עריסה can also mean, “cradle.”

Rabbi Twerski explains this homiletically to mean something totally different. He wrote that there was a hint to educating our children from the cradle.

This is particularly true today when there are so many outside influences that take our children away from Judaism.

The earliest imprints a child witnesses, could have long term effects. Even from the cradle, a baby should see images of holy religious sites, or pictures of saintly Jews.

It may be more important that such pictures are on the wall in a child’s bedroom, instead of, or in addition to, the usual Disney characters that surround a child.

Perhaps holy rabbis or biblical scenes should be given greater priority than Mickey or Minnie. This really is a serious matter as such images leave a lasting impression.

This is also why some parents will even bring infants or small children to Shule, so that there are these early imprints. And it goes without saying, the message parents will give their children as to what their priorities ought to be.

The ראשית עריסותיכם is meant to teach that we be aware of how impressionable young children are, and it is our duty to make sure that these impressions be of holiness and purity.

Negative Humility

The role of Yehoshua in the episode of the spies is somewhat enigmatic. It appears that he needed to maintain a low profile because of his close relationship with Moshe.

This is the reason we find that Kalev did most of the talking. The other spies knew where Yehoshua stood, but were not as sure about Kalev.

But we also found that perhaps Yehoshua possessed a little too much humility. There are those who believe that Yehoshua should have asserted himself much more than he did. This also explains why he was in need of a name change, to help him through this ordeal.

Humility is definitely a very positive trait. But there are times when the יצר הרע can play tricks on us. It convinces us to refrain from action in the name of humility, when the reality is that humility needs to be cast aside for the needs of the moment.

This was Yehoshua. He needed to put aside his humility, and fight for the greater good of עם ישראל. This, too, is a valuable lesson in Midot.

Low Self Esteem

Rabbi Twerski makes an interesting observation about self esteem and the spies. When they gave their evil report about Eretz Yisrael, they said that the inhabitants were such giants that we appeared to them as חגבים, grasshoppers. They also said, וכן היינו בעיניהם, “and so were we in their eyes.”

This last statement demonstrated how the spies perceived themselves. Rabbi Twerski wrote that the way you think about yourself, is how you “think” others see you.

To put it bluntly, if you see yourself as a loser, or lacking worthiness, this very well could be the way others will treat you. A Jew must carry himself in a dignified manner. If you want others to respect you, then you must begin by respecting yourself.

The bottom line is that it is essential that we learn not to act with רגש, our emotions, as they can play harmful tricks on us. It is far better to act with שכל, our intellect, so that we can objectively avoid the pitfalls of low self esteem.

The spies taught us just how destructive low self esteem can be.

Crying for Nothing

Parshat שלח is the saddest and most tragic Parsha in the whole Torah. The sin of the spies led to בכיה של דורות, a crying for many generations.

The Midrash says that Hashem said that you cried בכיה של חינם, a crying over nothing. Now, this date will be remembered for the numerous tragedies that will fall on it-most notably, the destruction of both Temples.

There is a huge lesson in these Midrashic words. Terrible consequences occur when one “cries for nothing.” This is an indication that such a person is self absorbed and full of self pity. He fails to see the positive in life, and is occupied with feeling sorry for himself.

It is difficult for such people to have a successful marriage or meaningful relationships for that matter. People generally distance themselves from negative, bitter people.

This explains why Hashem distanced Himself from that entire generation. Such ingrates were not worthy of entering our blessed Land.

It is almost equally tragic that so many Jews who should know better, choose the path of כפויי טובה, ingratitude, and are unable or unwilling to recognize the remarkable miracle and gift of the State of Israel.

If the Torah were truly studied, such obvious lessons would not be overlooked.

Body and Soul

The book, דרך ה׳, the Way of G-d, by the Ramchal is a classic work on Jewish philosophy. It is meant to strengthen the Emuna, faith of the reader, and ultimately, bring him closer to Hashem.

The Ramchal makes many important observations, but one of them particularly made an impression. He explained that the universe consists of both spiritual, unseen beings, such as angels, and purely physical creations. This consists of the animal kingdom.

But there is only one being in all of creation that has elements of the physical, as well as elements of the spiritual. This, of course, is man.

He has a physical body with all of its material needs, but it also has a soul breathed into it, that has an eternal aspect to it. This Neshama allows man to rise to the level of an angel.

This is the struggle that one has to deal with. Many fail to be aware that they possess this spiritual potential, and choose to live a life of self gratification.

The wise Jew realizes that just as the body needs its nourishment, so does the soul. When one gives more attention to the soul, he is granted an overwhelming sense of peace of mind and contentment. He learns that physical pleasures are fleeting, but spiritual rewards last forever.

The brilliance of the Ramchal is how he lays out very deep concepts in a clear, understandable manner. These concepts are meant to get the reader thinking about life, and where his priorities should be.

Don’t Be Overzealous

The incident involving Eldad and Meidad is a lesson in being overly zealous. When Moshe asked for help in managing עם ישראל, Hashem chose six men from each tribe to help form the new Sanhedrin of seventy. Twelve times six equals seventy-two, which meant that two of the seventy were not chosen. These two were Eldad and Meidad.

Although not chosen to serve in the Sanhedrin, they still acquired רוח הקודש, and they began prophesying in the camp. This disturbed Yehoshua very much. He was particularly bothered because their prophecy predicted that Moshe would die, and he would lead the Jewish people into Eretz Yisrael.

Yehoshua could not deal with the reality that his beloved rebbe and teacher, would one day pass away. His zeal got the better of him, and he lost touch with reality.

He asked Moshe, כלאם, to restrain them. ( This word has the word, כלא, meaning jail, in it.) This was not viewed as the appropriate response to the Eldad and Meidad situation. Moshe needed to get Yehoshua back in touch with reality. He said, המקנא אתה לי, are you zealous on my account? Wouldn’t it be wonderful if the entire nation became prophets. There was nothing to be upset or zealous about.

This is the message here. We should certainly observe Mitzvot with enthusiasm. But if we become overly zealous, we might become out of touch with reality, and we might draw the wrong conclusions regarding right and wrong. Moshe taught this lesson to Joshua, but it is certainly relevant to us all.

Priorities

Rabbi Twerski pointed out that a great deal can be learned from the complaints of the Jews in the desert. They were focused on the monotony of the same food, the Manna, that they ate every day. They remembered the watermelon of Egypt, and they were sick of this לחם הקלוקל, spoiled bread.

This is an indication of how people can allow themselves to get side tracked and obsessed over petty matters. Parents get upset because their children have their toys strewn all over the house. They focus on the mess rather than appreciating that they were blessed with children. Instead of being upset over food that may not be tasty, be grateful that there is food, and family members are not going to bed hungry.

Rav Meir Kahane once told me that the blessing he gave his children every Friday night was, “May you always remember what is important and what is not.”

This was the problem of the Jews in the desert. They were out of focus. They allowed themselves to get upset over foolish, unimportant things, while losing sight of the bigger picture. This is such an important lesson for all of us.

ויהי בנסוע הארון

The well known prayer, ויהי בנסוע הארון, recited when the Torah is taken out, is a focal point of פרשת בהעלותך. It is described as a Torah in itself, as it is surrounded by the letter “נ.”

It is a declaration by Moshe Rabbeinu of Hashem’s glory. He recited this when he saw the ark traveling. The Midrash says that in addition to the ark carried on the shoulders of the Kehat Family, there was a second ark. This one carried the broken pieces of the Ten Commandments, and it traveled on its own.

It served as a navigator for the Jews in the desert. It cleared their path from snakes and scorpions. When Moshe witnessed this, he called out for Hashem to rise higher, (קומה ה׳) and that all of G-d’s enemies should be scattered. Rashi tells us that anyone who hates a Jew, hates G-d. These are His enemies.

Once we see this glory and the enemies scattered, we will be able to see that the Torah will come from Zion, and His word from Jerusalem. Finally, the world will acknowledge this truth and Hashem’s greatness.

This is why this prayer is a declaration or Torah in itself,

The Trumpets

There is an amazing commentary of the Malbim related to the חצוצרות, the trumpets. There was a commandment to make two חצוצרות in the desert that were used to give instructions to the various tribes.

The Malbim wrote that there was a hint to what will happen in Messianic times. In 10:9 it speaks of a future war with an enemy that is צורר אתכם, oppressing you. This enemy will wish to drive Israel out of their Land.

At that time, we will blow these trumpets and we will be remembered and saved by Hashem. The Malbim describes a war that will threaten Israel as it passes through the Land. It sounds very much like a nuclear war where Hashem will set up walls of protection.

Those in Israel will not be touched and the danger will “pass over” Israel.

What makes this commentary so fascinating is that the Malbim lived in the middle of the nineteenth century.

This is another proof that if we put our faith in Hashem, and live in Eretz Yisrael, we have nothing to fear, and we will receive Divine protection.

Being Joyful

There is a discussion at the end of פרשת בהעלותך regarding the prophecy of Moshe Rabbeinu in comparison with other prophets.

Moshe was able to speak with Hashem any time he wanted, while the other prophets had to work very hard to be able to communicate directly with Hashem.

Perhaps the most important prerequisite for prophecy, was being in a state of joy. One needed to lift his spirits so that he was in the right frame of mind for prophecy.

It is important for every Jew to observe the commandments. This allows the Mitzvot to bear fruit. This also shows how much we appreciate our Torah.

The Ari Hakadosh once said that one should feel happier doing Mitzvot than earning a thousand gold dinar.

There is a well known story in the Talmud about two men who were granted entry into עולם הבא. Their main merit was that their love for humor was able to lift the spirits of the downtrodden and sad individuals.

Serving Hashem with joy and remaining in a happy state of mind, is the way the Torah was meant to be observed.

No Tolerance of Deviousness

Parshat בהעלותך shows some of the shortcomings of the Jewish people in the desert. The Jewish people complained about the מן and said that they missed having meat. Moshe’s response to this was uncharacteristic of his personality. He did not respond this way even by the sin of the spies and the Golden Calf.

In this instance, it’s as if he raised his hands in disgust, and said, “Where am I going to find meat to feed these people?” This is a strange statement since they did have plenty of cattle with them.

What was really bothering Moshe was the deviousness and deceitful manner in which they made their request.

It wasn’t the meat that bothered the people. They used this as a pretense for what was really troubling them.

It was the laws of Family Purity that they were complaining about. They were crying in their tents not about lack of meat, but were upset that they were expected to behave with modesty, and distance themselves from those women the Torah said were off limits.

Moshe could handle human error and even grievous sins. But he could not tolerate lies and deception. That was the reason for his response.

We are supposed to hate שקר, falsehoods. Hashem is אמת ותורתו אמת, truth, and His Torah is truth. Deviousness and deception is the very opposite of what the Torah stands for. Moshe could not tolerate it, nor should we.

Avoid Rebbe Worship

The ברכת כהנים, the blessing of the Kohanim is also found in פרשת נשא. This section begins with the words, כה תברכו, “So shall you, (Kohanim) bless the people. The end of this commandment says, ואני אברכם, “And I will bless them.”

There seems to be a bit of a contradiction here. On the one hand, the Kohanim are told to bless the nation, but we are reminded that it is really Hashem giving the blessing.

There is a story of a distraught woman who begged a holy Tzaddik to pray for the welfare of a loved one. To her surprise, the rabbi initially refused. The rabbi explained that his refusal came because she was putting too much faith in him. He wanted to see that she would also reach out to Hashem and pour her heart out to him. Only then, did the Tzaddik agree to pray.

We must remember that the Kohanim do utter the words of their priestly blessing. But it is Hashem that is actually making that blessing come to be.

This is especially true today when there is so much “Rebbe worship.” People must be reminded that the Rebbe is only a messenger and he should be made into more than that. This lesson is learned from the ברכת כהנים.

The פלא of the Nazir

It is interesting to note that the section that deals with the vow of the Nazir, and his voluntary abstinence, begins with the words, איש כי יפליא, “when a man shall do a פלא.” The word פלא can mean “to separate,” but it could also refer to a wondrous act. This latter definition seems to fit better, as it is highly unusual for man to go against his innate desire for material pleasure.

The Nazir, (a woman can also be a נזירה, but the word, נזירה in spoken Hebrew means “nun”!) chooses to abstain from the pleasure of drinking wine and lets his hair grow. This shows there is less concern about physical appearance, and the focus is more on spiritual pursuits. We live in a generation where people pamper themselves and society appears to be always accenting the physical. Very little praise or awareness exists for those who have loftier pursuits.

The Torah is showing its understanding of these natural tendencies. Sometimes it takes nothing less than a vow, to force a person to separate from his own natural tendencies, and certainly that of society.

It is now abundantly clear why the Torah calls this a פלא, a wonder. It takes a great deal of strength to go against the tide. But the results prove to be more than worth it.

Sin and Foolishness

A theme of Parshat נשא, is sin and repentance. We have the commandment to do וידוי, confession of our sins.

We also have the story of the סוטה, the woman suspected of being unfaithful to her husband, and sinning against him.

And we have the individual who is so concerned that he might give in to his own shortcomings, that he takes upon himself the vow to become a Nazir. He abstains from drinking wine. He grows his hair, and does not come in contact with the dead.

The Talmud tells us that a person only sins if he is overcome by a רוח שטות, a spirit of foolishness, or maybe, temporary insanity.

Rabbi Twerski wrote that if man would simply remember how exalted Hashem is, and how lowly man is, in comparison to G-d, he would never violate His holy commandments.

This is the reason why in so many synagogues, the verse, שויתי ה׳ לנגדי תמיד, that Hashem is always opposite me, is found on the ארון קדש. We must be consciously aware at all times, that Hashem is with us. Not only will it prevent us from sinning, but it will give us the wonderful feeling of having Him close to us.

Shavuot-One Plus Six

The holiday of Shavuot is known as one of the שלוש רגלים, pilgrimage festivals. This was the time that not only did all males appear in the Beit Hamikdash, but it was also the time when all sacrifices that were owed or pledged, are offered at this time.

The obligatory sacrifices such as the עולה ראייה, the burnt offering connected with appearing at the Temple, and the festival sacrifice known as חגיגה, needed to be given during each pilgrimage festival.

The Talmud in Chagiga, teaches us that because the Torah speaks of the three festivals, חג המצות, חג השבועות, and חג הסוכות, as one entity. Therefore, just as on Pesach, and Succot, there are seven and eight days respectively, to fulfill one’s sacrificial obligations, Shavuot also has seven days to fulfill such obligations.

These days are referred to as ימי מילואים, which are similar to make up days. For this reason, the Kedusha of Shavuot lingers for an additional six days. We acknowledge this by treating these days with a little bit of holiness, to the extent that we do not say תחנון for the six days following Shavuot.

Shavuot

This weekend we celebrate the greatest day in human history. The Revelation on Mount Sinai was really the beginning of the Jewish religion.

It began when every man, woman, and child heard G-d speak. They accepted the covenant to observe the commandments, as they received the Ten Commandments and the Torah.

In essence, Shavuot is an expression of the greatest gift given to the world, the Torah. It is the book that teaches morality and what is right and wrong. The Jewish people were given the task of observing the Torah and set the example of proper behavior.

It is only the Torah that sets these standards. The breakdown of values and the permissiveness of society, is the result of rejecting Hashem and His Torah. It is absolute foolishness to think that man is capable of devising a better system than the Torah.

When the yardstick of right and wrong is based on what “feels good,” it opens the door for unlimited acceptance of all types of deviant behavior. The justification comes not from Torah values but from an “anything goes” mentality.

We demonstrate how much we cherish the Torah by staying up all night and studying it. But Shavuot is also a time where we need to understand how desperately the world needs to return to its teachings.

Indifference

A question was asked regarding the first born, the בכורות, and the reason why they lost their special role to the Leviim. After all, it was the Eirev Rav, the mixed multitude, who were the instigators of the sin of the Golden Calf. Nevertheless, it was the חטא העגל that sealed their fate, and gave the Leviim the rights to serve and protect the Temple and the Jewish people.

Rabbi Twerski explained that the shortcomings of the בכור, was more than not heeding Moshe’s call of מי לה׳ אלי, “Whoever is for Hashem, come to me.” The Leviim heard Moshe, and the בכור did not.

The real reason why they lost this special role, was their indifference. They did not join Moshe and merely stood by and did nothing. There was a major crisis facing the Jewish people, and leadership and action was badly needed.

The most blatant form of indifference that the world has seen, was the indifference during the Holocaust, when many knew what was happening, and did nothing.

It is understandable that when Hashem such passivity and lack of initiative, He realized that these were not the ones needed to act with dedication and devotion towards His people.

This is clearly a lesson for us all. We must not be passive and indifferent to the needs of עם ישראל. We must act as the Leviim, and not the First Born.