The Gatherer of Wood

The story of the מקושש עצים, the gatherer of wood, leaves us with many question.

The first question was, who this person was that chose to desecrate the first Shabbat in the desert. Rabbi Akiva insists that it was Tzlofchat, the father of righteous daughters. When they asked Moshe Rabbeinu for an inheritance in the land, they explained that their father died because of his sin. The sin was that he was the one who desecrated Shabbat.

The Baal Haturim, using the magic of his Gematria, discovered the word, ויעפילו, which means, they acted defiantly, equals the name, צלפחד. His sin was that he tried to enter Israel, after the sin of the spies, and fell in battle. Therefore, we are not certain who the מקושש was.

The Talmud even goes further by giving a reprimand to Rabbi Akiva, for suggesting Tzlofchat committed such a serious sin, as working on Shabbat. His defense was that the Shabbat desecration was for altruistic reasons. צלפחד sacrificed himself and received the death penalty, because he wanted to impress on the general population, the sanctity of Shabbat.

A final question asked in the Gemara was exactly what was this violation. There are thirty-nine Melachot, constructive activities, that carry with it the death penalty.

There are three possibilities as to what he did. One is that he violated קוצר, which means reaping, as he detached branches from the tree. Another possibility is that he was guilty of מעמר, which means gathering for the purpose of making a pile. And the final possibility is that he transferred the wood from one domain to another.

The story of the מקושש may leave us with a few questions, but there is no doubt that we must cherish the sanctity of Shabbat.

Tzitzit Help Us Remember

The Mitzva to wear Tzitzit on a four cornered garment, is designed to be the object of remembrance. When we see or are aware of the Tzitzit in our bodies, we are to remember all of the commandments of the Torah.

The Sefer Hachinuch gives a rationale as to the importance of returning a lost article. He writes that שכחה נמצאת אצל בני אדם, that forgetfulness is a very common trait. Therefore, when a lost article is returned, it brings that person great joy.

Rabbi Avraham Twerski was constantly urging his students and readers to study book of Mussar, discipline. Not only do these books help keep us focused as to what is truly important in this world, they also help us remember.

It is a terrible feeling for a person to feel taken for granted. Sometimes because that person is always there, and easy to rely on, it is also easy to forget to acknowledge his kindness.

The Messillat Yesharim points out that there are many basic beliefs in Judaism, that we are aware of, but we tend to fail to give these beliefs the priorities that we should. For example, if you ask any believing Jew, if love of G-d, or fear of G-d is important, they will answer that, of course, they are important. But if you ask when was the last time you did a self check as to how you are doing in your love and fear of Hashem, you are likely not to have remembered.

This is why the wearing of Tzitzit is essential in strengthening our observance of Mitzvot. We desperately need to remember what is important in life, and what is not.

Nothing to Fear

There is a great deal to be learned from the tragic episode of the spies. One of these lessons is the power that fear has on an individual, if he is gripped by fear.

When one experiences such fear, all logic goes out the window. No longer can a person think in a reasonable manner. Despite the great unlikelihood of the object of the fear coming true, that becomes the one and only focus.

Not only did the spies describe the inhabitants of Israel as giants, they concluded that they were seen as lowly grasshoppers. There is even a Midrash that claims that their evil report described the massive size of the fruit of Israel. They told of how they witnessed one of the giants discarding part of his pomegranate. The remains of this fruit was so large, that all twelve spies, managed to hide in this discarded pomegranate!

This demonstrates how terrible it is to be around negativity, and prophets of doom. Their attitude is demoralizing to anyone around them.

This is why we must surround ourselves with upbeat, positive people, in our lives. Absolutely nothing is gained by being negative and overwhelmed by the challenges that are faced.

If one is filled with faith in Hashem, he is surrounded by the feeling of Divine protection. As long as this faith is strong, we can overcome every obstacle, and slay all of the giants in our path. Franklin D. Roosevelt said it best in 1933, “we have nothing to fear, but fear itself.”

A Very Good Land

Parshat Shelach might be the saddest Parsha in the whole Torah. We learn of the spies who despised the beautiful Land of Israel.

That horrible night of בכיה של חינם, crying for nothing, led to the numerous tragedies that occurred on Tisha B’Av. We were told that because we cried for nothing, it would be a day of crying for generations.

Unfortunately, many Jews, in their ignorance or arrogance, continue to speak badly of our one and only Jewish homeland, and fail to appreciate its holiness and uniqueness. This is particularly painful when G-d’s kindness and generosity is totally ignored. And this includes an unwillingness to see the fulfillment of prophecies made more than 2000 years ago.

It is difficult to understand how some Jews, both observant and non-observant, can feel passionate in their love for Eretz Yisrael, while others, seem to feel nothing.

This could be connected to a Chassidic teaching that noted that there are two occasions when the words, מאוד מאוד, very very, are used. Kalev tells the nation that טובה הארץ מאוד מאוד, that the Land is very, very good. And in Pirkei Avot we are told, הוי מאוד מאוד שפל רוח, be very, very humble.

The connection is that those who are exceedingly humble, are able to see what a “good” Land this is. While others who lack this humility because of their comforts and status, are unable to see the miracle that is Israel.

I was sitting on my balcony one morning recently, watching how my fellow Jews go about their daily affairs. I see the trees and flowers in blossom, and an overwhelming feeling of contentment passes through me. I am home and feel blessed as if I am already in the Garden of Eden.

I believe that this is how a Jew should feel. The lessons of the spies that we read each year should be a wake up call to all Jews everywhere. Open your eyes and appreciate the gift and miracle of Israel. It will bring you the spiritual joy that every Jewish soul, yearns toward.

Interesting Shabbat Law

One of the prohibitions related to Shabbat laws, is that it is forbidden to carry an object from a private domain to a public domain, or vice versa.

In addition to this law, one may not carry an object 4 cubits, or around six feet in a public domain. This is learned under the category of Halacha Le’Moshe Misinai, taught orally by Moshe on Mount Sinai.

The Mishna explains that in order to have completed this violation, one must pick up, known as עקירה, in one domain, and putting down, or הנחה in the other domain. The question asked was whether the prohibition of carrying four Amot, in a public domain, also included Akira and Hanacha. And if it does, where is this Akira and Hanacha?

Let’s say, for example, someone is standing in a public domain, and he notices that he has an object in his pocket. He is not allowed to carry that object for six feet. But where is the picking up and putting down?

The answer is simple but not very well known. The act of walking with the object, is equivalent to עקירה, picking it up. And stopping to walk with the object is equivalent to הנחה, putting it down.

Technically, if one doesn’t stop walking until the end of Shabbat, he has not transgressed this commandment. This is a very interesting Halacha, that needed some clarification.

Anti Jew-Anti G-d

The scene in the desert of the Aron Kodesh traveling, must have been fantastic. According to some opinions, there were actually two Holy Arks. One was carried by the Kehati Family, but the other traveled by itself.

The Midrash describes how this second ark would literally fly and clear the path for the Jewish people. It would kill snakes and scorpions, and remove all obstacles that obstructed the ability to travel freely.

This gives the song that we sing when the Torah is taken from the ark in our synagogues, greater meaning. This song is a direct quote from the Torah. It begins with the words, “ויהי בנסוע הארון,” and when the Ark traveled. It expresses how the Jewish people marveled at seeing this magical Ark, doing its thing.

It is also interesting to note that part of that song has the words, וינסו משנאיך מפניך, translated as, “May Your enemies be scattered from before You.”

Rashi asks who are the enemies of Hashem. He answers that those who hate Jews, hate G-d. it is as if they are saying, “Jew, you are nothing, and your G-d is nothing.”

This teaches that anti-semitism is actually a Chillul Hashem, a desecration of the Name of G-d. When we stand up against Jew hatred, we are defending the honor of our Creator.

One of the great things about the State of Israel, is that the image of the Jew has changed. No longer are we seen as pushovers. Today, Jews fight back and defend Jewish honor.

This is another reason why the existence of the State of Israel, is Kiddush Hashem, a sanctification of the Name of G-d. The world clearly sees that the return of over seven million Jews to their ancestral homeland, is the greatest proof that G-d exists and has brought His children home. No more Chillul Hashem, but only Kiddush Hashem. The State of Israel is a sanctification of the Name of G-d.

The Enemy that Oppresses

There is a commandment to make two special silver trumpets. They were used to give instructions to the camp in the desert as to when it was time to travel.

There is a verse that is interpreted to be prophetic, related to these trumpets, known as חצוצרות. It speaks of a major war that will signal the final battle of Gog and Magog, that will herald the coming of the Mashiach.

The Torah speaks of a battle with “הצר הצורר אתכם,” the enemy that is oppressing you. The Rambam explains that this term is related to the definition of what is a מלחמת מצוה, translated as a defensive war, or a war that is a Mitzva to fight.

Unlike the other war that requires the permission of the Sanhedrin, known as מלחמת רשות, the Milchemet Mitzva reflects battles that depend on our survival.

The Milchemet Reshut is requested to expand borders. The Milchemet Mitzva has three categories. The first is the war we are expected to wage against the archenemy of the Jewish people, Amalek. It also includes the commandment to drive out or destroy the “Seven nations” living in our land, preventing holiness to enter.

These first two categories are probably not applicable today, but the third, definitely is. The Rambam defines הצר הצורר אתכם as referring to a group that is living in our midst, that wishes to drive us out of our land. Therefore, it is under the category of Milchemet Mitzva, to do whatever is necessary to make sure that they do not fulfill their intentions.

We must constantly remind ourselves that we must seek the Torah to guide us in every aspect of life. We are to make the will of G-d, our will, and we must act in a way that will find favor in His ways.

No Second Chance

The punitive system of the Torah is set up where a punishment only comes for the violation of one of the 365 commandments. There is no punishment for the non-fulfillment of one of the 248 positive Mitzvot.

There are two exceptions to this rule. The first is the failure to observe the Mitzva of circumcision, or Brit Mila. And the second is the failure to offer the Pesach sacrifice.

We learn in our Parsha about an episode where Moshe Rabbeinu was asked a question, he could not answer. Those individuals charged with carrying the remains of Yosef, asked him if they could have a make up date for the Korban Pesach. Since they were ritually unclean, they could not offer that sacrifice in the proper time.

Hashem needed to tell Moshe that there would be a make up date on the fourteenth of Iyar, known as Pesach Sheini.

There is a clear definition of this ruling. Only those who were ritually unclean, or those that made an effort to get to Jerusalem in time for Pesach, but through unforeseen circumstances they did not arrive, these two groups could offer the Pesach sacrifice.

Those who were lazy and procrastinated, and did not have a legitimate excuse for the non performance of this Mitzva, were barred from Pesach Sheini. The penalty for no Brit Mila or no Korban Pesach is “Karet,” or excision, being cut off from the Jewish people.

Being apathetic and not observing Mitzvot with alacrity and enthusiasm, carries with it, a heavy price. If we expect our children and grandchildren to love Judaism, we need to show them how important this observance is to us. This is what leaves a lasting impression. When they see us consistently observing our traditions with joy, we have a chance that they will follow in our footsteps.

The lessons learned from Pesach Sheini, may seem trivial, but they carry a deep and profound message.

Honor Comes in the End

There is an expression in Judaism, סוף הכבוד לבוא, that the honor will come in the end. We are meant to shy away from seeking honor, and remain humble. But eventually, the good deeds of a person become known, and honor comes to him anyways.

There is an example of this idea from פרשת בהעלותך. We are told that Aharon was distraught because he was not given a role in the dedication of the Mishkan. Each of the tribes brought a special sacrifice for the first twelve days, that the Mishkan was in operation.

The Ramban writes that Hashem told Aharon that his portion was greater than theirs. Not only would he be given the privilege of lighting the Menorah daily in the Temple, but there would be great recognition in the future. His descendants, the Chashmonaim, would lead a rebellion that would allow the Temple to be rededicated. There would be an annual holiday called “Chanukah” that will acknowledge the heroic acts of the Kohanim in Modiin. The real honor will come later.

We are warned by our rabbis that the seeking of Kavod, is categorized as תאוה, “lust.” Any type of lust is negative; whether it is a lusting for money, food, or women. The desire for honor shows a weakness in an individual’s personality. It is always nice to be appreciated, but this need for honor, shows great insecurity, and a low self esteem.

As always, we would do well to listen to the teachings of our sages. They help us stay focused as to what our priorities ought to be. Seeking honor is not one of them. If we are deserving of honor, it will come in the end.

Judaism and Sensitivity

When a great man passes away, it should be a time for reflection. The passing of Rav Gershon Edelstein, of blessed memory, is one such example.

The eulogies of this great rabbi, did not only speak of his great scholarship, but it also spoke of his very human side. He showed great admiration for the soldiers of the IDF, that risk their lives protecting Am Yisrael.

Rav Edelstein was also sensitive to those children that had difficulty staying in the fold, in terms of their waning religious observance. He urged parents to be patient with such children. They needed to be shown great love, despite their present choices. The door needed to be left open, should they realize that they made a mistake in throwing off the yoke of the Mitzvot.

There are numerous other examples of great rabbis, who are remembered for their very human side. Their love for every Jew shined more brightly than even their great knowledge of our holy books.

I do not recall any situation where someone was praised for being extreme, and following every stringency in Jewish Law. Somehow, there is a feeling today that one gets more points in Heaven by being more extreme.

Sadly, the zeal to follow every aspect of the law, comes with a price. Obviously, it is praiseworthy to follow all of the precepts of the Torah. But this is not the case when it comes with alienating and harming others. The sensitivity that we must always have, takes priority in many instances.

This is why we have a concept in Halacha of כבוד הבריות, showing respect for creations. Clearly, if there is a situation where a rabbinic law will be violated in order to prevent causing anguish to another Jew, כבוד הבריות takes priority.

Rav Edelstein’s passing is a wake up call for all of us to be kind to one another. We must never lose this sensitivity no matter how “Frume” (religious) we think we are!

Power of the Tongue

The Orchot Tzaddikim has a little different approach in explaining the power of the tongue. There is an attempt to specifically show how speech can be used for good, or for harm.

He first gives examples of very grievous sins that are related to speech. Perhaps by enumerating some of them, an impression will be made on the reader, to take this matter to heart.

Negative speech can lead to be a מלשין, one who snitches on another Jew to the authorities. It also leads to רכילות, idle gossiping. Improper speech can also consist of levity, flattery, and outright lying. A false oath comes from speech as well.

After listing and realizing just how detrimental the power of speech can be, one must realize how speech can be used in a positive way.

One should consistently speak words of Torah and the importance of fear of Heaven. He should use speech to give rebuke, when necessary. He should command his children to observe the Mitzvot. Positive speech can console the mourners, and comfort the poor, with soothing words of goodly consolation. And finally, one should only speak truth and utter song and praise of Hashem.

There is no question that reminders of the power of speech, should be made on a regular basis. Without such reminders, it is easy to forget just how careful we must be, every time we open our mouths.

Pay Yakov Not Eisav

The Gemara in Masechet Brachot, makes an interesting observation. The subject of the Sotah, the woman suspected of being unfaithful, follows the commandment to give the proper tithes to the Kohein.

The positioning of these two apparently very different topics, do not seem to have much in common. The Gemara explains that if you do not do your duty and appear in the Temple with your obligatory donations, you will end up coming back with your wife, to verify her faithfulness.

The method of verifying the Sotah’s innocence, could only be done in the Beit Hamikdash. She needed to make an oath before the Kohein, and needed to drink that special concoction, in the Temple.

My dear cousin, Reb Dovid Leib Cohen, often made a related comment. He is a unique individual who has devoted most of his life to helping the needy. He has enormous experience in fund raising for his most worthy cause. A conclusion of his about Tzedaka is “If you don’t give to Yakov, you might end up giving to Eisav.”

Dovid’s point is that he has seen the foolishness of those who hold on to their money. Their lack of generosity, has a tendency to come back and haunt them. They do not have the faith to believe how much charity brings them protection. The “Eisav” of the analogy could represent sudden difficulties with the tax authorities. Or, it might be reflected in a string of unforeseen expenses.

Wouldn’t it have been better, that these expenses may have disappeared, has that person given the charity that he was supposed to.

This is what the Gemara is telling us as well. If you want to be tight fisted and miserly, you may end up paying a heavy price later. The Sotah situation was certainly extremely stressful and humiliating. And to think that this could have been avoided, had this husband simply fulfill his commitment to the Torah!

Narcissism and Nazir

It is so fascinating to find parallels in Judaism to secular concepts. The term “narcissism,” describes a personality disorder where an individual has an excessive preoccupation with oneself.

The term is based on a story written by a Roman poet named Ovid, in the year, 8, c.e. He describes the mythical story of a handsome young man named, Narcissus. After rejecting many women, he falls in love with his own reflection in a pool of water. When he realizes that the object of his affection cannot love him back, he is so tormented, that he eventually dies.

Contrast this story to the one mentioned in Masechet Nazir 4b. The Kohein Gadol, Shimon Hatzzadik told the story of a young man who decided to become a Nazir. He would not drink wine nor cut his hair. He came to Shimon completely shaven as he began his period of Nezirut. He told the High Priest that he was a shepherd, and one day he saw his reflection in the water. He saw his beautiful locks and realized he was extremely good looking. This frightened him, as he realized that this could lead to all kinds of sins of immorality. In order to protect himself, he shaved his head and took the vow of Nezirut.

Shimon Hatzaddik goes on to explain that in the forty years he served as High Priest, this was the only time that he, personally, ate from the sacrifice of the Nazir. Unlike others, who may have taken this vow upon themselves for a variety of reasons, this young man was totally sincere.

What a contrast between this story and that of the Narcissist. This demonstrates how Judaism is meant to set the example to the world of moral and proper behavior, on the highest level.

Shalom Bayit

The incident of the Sotah, the woman suspected of being unfaithful to her husband, is found in Parshat Naso. This is the only commandment in the Torah that is decided by something supernatural.

The determination of the woman’s guilt or innocence, depends on her reaction to drinking the Sotah waters. If she is innocent, she is blessed with an easy birth, and beautiful baby boy. If she is guilty, her stomach explodes and she dies.

We learn a great deal from here about the importance of Shalom Bayit. It is so important that for it, we even erase the holy name of Hashem, with its ink being part of this concoction.

We also see that the husband’s suspicions of his wife, are considered a positive thing. The רוח קנאה, “the spirit of jealousy,” that he feels, are viewed by the Rabbis as רוח טהרה, “a spirit of purity.”

There must not be secrets between a husband and wife. They must not allow anything to upset the strong bond they are meant to have. And they must keep their home, holy and pure. They cannot allow any form of impurity in the home from outside sources.

This is something that must not be compromised. If there is questionable or inappropriate behavior, it must be dealt with immediately. Once things are sorted out, they can resume building this bond, and as we see, they will ultimately be blessed. A happy and meaningful marriage takes hard work. The willingness to make this effort and asking for Divine assistance will reap great rewards for years and years to come.

Quarantine

Parshat Nasso gives instructions regarding the quarantining of individuals with various types of impurity. It speaks of the one who has come in contact with the dead, known as טמא מת. It also speaks of the זב or זבה, that deal with a flow emitting from their bodies. The third type of impurity is מצורע, or leper.

The order above expresses the severity of each impurity. The טמא מת needed to stay outside of the camp where the Mishkan was situated. The זב and זבה had to stay removed from the Mishkan area as well as the camp of the Levites. The מצורע was most severe and he had to stay outside all three camps. His condition was related to his speaking Lashon Hara, which is viewed as a very severe sin. His quarantine could last for a very long time, until the Kohein gives him a clean bill of health.

The Baal Haturim explained that there is a hint to these three types of impurity from the incident of the serpent and Adam and Eve.

The serpent misused the power of speech, and he is compared to the leper. His sin was most grievous. Eve was punished for her role and was punished with pain in childbirth and having to deal with the unpleasantness of her monthly menstrual flow.

And Adam’s role in this sin, was that because of him, death was decreed to man. Had he not sinned, man would have lived forever.

It is so interesting that what appears to be basic instructional laws, actually have their foundation from earlier biblical stories.

Torah Study Brings Joy

The emphasis of the holiday of Shavuot, is not only the receiving of the Torah, but there is important emphasis on studying Torah.

The Talmud in Masechet Shabbat tells us that when we leave this world, we will be asked two questions. Did we act honestly in business matters, and did we set up definite time periods for the study of Torah.

The obligation to study Torah, which is one of the 613 Mitzvot, is learned from the words, ושיננתם לבניך, “and you shall teach your children.” How can we teach our children if we don’t study ourselves?

There is a certain irony in the performance of this Mitzva. For those who immerse themselves in Torah study, they come to realize that this brings the student so much joy and peace of mind. Yet, people have great difficulty in bringing themselves to the point where they put other activities aside, and make Torah study.

If it is true that these benefits of Torah study exists, why wouldn’t everyone be involved in order to achieve this great satisfaction?

The answer is that if one wants to open the door to unlock these treasures, it comes with perseverance and hard work. It takes a while to get to the realization that occupying oneself with Torah study, can bring such contentment. The proof of this joy is the reason we are not permitted to study Torah while sitting Shiva, or on the sad day of Tisha B’Av.

Some claim that they have studied, and never felt this joy. They are like someone wishing to go swimming. They get their feet wet, but the water is too cold. One needs to get to the point where he is not only used to the water, but he is happily swimming.

Shavuot is a reminder that we are responsible to take this Mitzva seriously. It is also a reminder of how important and worthwhile it is to study Torah. It adds so much meaning and purpose to our lives. It elevates us and we begin to feel Hashem’s closeness. And how foolish it would be for us to pass up such a joyous and meaningful Mitzva. Chag Shavuot Sameach!

Judaism Survived

The Shavuot holiday is an acknowledgement of the greatest day in human history. The entire Jewish nation heard G-d speak on Mount Sinai, as they were given the Torah. This was the beginning of Judaism for now there was a Torah that would be followed.

It is essential that we also accept that both the Written Law and the Oral Law were given at Sinai. The Oral Law was passed on from generation to generation. It was first explained by Moshe Rabbeinu, himself, in the great Yeshiva of the desert.

The Rambam, in his introduction to Mishna Torah, makes a fascinating point. From the time of Moshe Rabbeinu, until Rabbi Yehuda Hanassi in the year 200 c.e., not one book of the Oral Law was put into writing. This covers a span of around 1500 years!

It was only when the realization of a possible long exile set in, that Rabbi Yehuda Hanassi, took upon himself to organize the centuries of oral teaching into the Mishna.

The Rambam further pointed out that there were many instances in our history, where conditions for the Jewish people were very bad, and Torah knowledge suffered. Miraculously, great Torah scholars emerged to make this knowledge more accessible to the masses. Eventually, the Jerusalem and Babylonian Talmud emerged. Later, during the period of the Geonim, other leaders managed to lead the people. The Rambam’s own contribution was huge, as was that of Rashi.

There is a quote from Rav Yakov Emden that says that a greater miracle than the splitting of the Red Sea, was that Judaism survived throughout the generations.

It was only because of the strict adherence to Torah study, that kept us alive. Thankfully, today in Israel, there is more Torah study going on than at any time in our history.

We show our appreciation of this precious gift of the Torah by studying all night on Shavuot. We must never take this gift for granted.

Oral Torah from Sinai

The Gemara in Masechet Shabbat 88b, tells the story of how Moshe Rabbeinu ascended to the Heavenly heights. The ministering angels were at first annoyed to see a man of flesh and blood in their domain. They asked Hashem what he was doing there.

He explained that Moshe had been summoned to receive the Torah. This made the angels even more upset, as they felt that the Torah had such a high level of holiness that it belonged in the Heavens.

Hashem then told Moshe to respond to the angels justifying that the Jewish people were worthy to receive this sacred gift. After being told to hold on to the כסא הכבוד, throne of glory, Moshe responded.

He said that G-d’s existence was learned from the words, “I am the L-rd that took you out of Egypt.” Were the angels taken out of Egypt.

He continued by asking if the angels were ever tempted with idol worship. Did the angels work so hard that they needed a day of rest. Were they involved in business transactions where they might take Hashem’s name in vain.

Did they have the same temptations of man that needed to be overcome? Did they have jealousy or a יצר הרע, evil inclination, that needed to be overcome?

The angels were impressed and greatly respected Moshe from that day forward.

This little story makes it abundantly clear, how badly the Jewish people and the whole world, desperately need the teachings of the Torah. If man is left to decide right and wrong on his own, he will self destruct.

This is the main reason for the celebration of Shavuot. We acknowledge and show our appreciation, for being given this precious gift of the Torah.

Flattery

It is interesting that the Orchot Tzaddikim after discussing אמת and שקר, truth and falsehood, continues with a chapter on חניפה, flattery.

This is a more subtle form of Sheker. It may not involve saying anything that is false, but the damage of flattery can be very great.

The main area of damage from flattery comes from condoning bad behavior. It involves being warm and friendly to those who do not deserve such kindness. It can also involve telling others what a good person an evil person might be. If that person shows signs of remorse for their transgressions, the flatterer tells them, that their past transgressions are not so bad.

There is also a negative trait when insincere compliments are given. They are driven by the hope of receiving some future gain for such kindness.

The awareness that this is a really bad trait, is very important. People might justify this by rationalizing and saying that this is the way of the world. It’s not really lying, and it’s easier to give flattery than to give rebuke.

The bottom line is that Sheker is Sheker, and the Torah obligates us to distance ourselves from every type of falsehood. Chanifa is definitely one such form of Sheker.

Nuances of the Torah

Parshat Bamidbar consists of many technical points connected with the journey of the Jewish people in the desert. There is a census taken, and there is the distribution of the various jobs to maintain orderliness and stability.

A Parsha like this, makes one appreciate the brilliance of the Baal Haturim. He picks up on small details that add to the narrative. There are several examples.

This census was managed by Moshe and Aharon. The previous census was only Moshe. That was right after the sin of the Golden Calf. It would not have been appropriate to have Aharon involved, because he actually made the Golden Calf. We say אין קטיגור נעשה סניגור, the prosecution cannot be the defense.

The letter”ל” is bent, called a “ל׳ עקומה,” when introducing us to the Tribe of Shimon. This hinted that only the tribe of Shimon had a corrupt leader. Shlumiel Ben Tzurishadai, was actually, Zimri, who was killed later by Pinchas.

The Baal Haturim also noted that each tribe was introduced with the word, לבני, “to the sons of.” When we came to Naftali, it says, בני נפתלי, without the “ל.” This was because Naftali was the only tribe that had more women than men.

A final point made by the Baal Haturim was connected to the Tribe of Dan. He wrote that they traveled last, because the idol known as פסל מיכה, came from their tribe.

This is a good example as to why we need to constantly review the weekly Parsha. Each time, we uncover new teachings and awarenesses, that were not there before.