The Levite

One of the 613 Mitzvot, is the commandment that the Leviim serve in the Beit Hamikdash. Their primary role was to physically guard the actual building, as well as singing to accompany the Tamid sacrifice, morning and evening.

There was a rotation organized where specific Leviim had their day to sing. Those who could not sing, because they had bad voices, served by doing guard duty.

The idea was to give honor to G-d, and the Place, with a known tribe, who were placed their permanently.

A Levi could be disqualified from serving if he did not personally observe all the Mitzvot of the Torah. There always needed to be a minimum of twelve Leviim to sing at any given time.

The instruments played in the Temple were not done exclusively by the Leviim. Their main task was to sing. Those who played instruments had to make sure that they did not drown out the singing.

The Torah spoke of the Leviim working between thirty and fifty. This was strictly related to the Mishkan and carrying it, and dismantling it. They could work in the Temple, as long as they still had a good voice. He could still do guard duty even if their voices were gone.

Nowadays, we view all Leviim as having the status of being acceptable and kosher Leviim. Today, they are given the honor of receiving the second Aliya to the Torah. They wash the hands of the Kohanim before the Priestly blessing. Their first born males are exempt from the Mitzva of Pidyon Haben.

In the desert, the Leviim had to shave all the hair on their bodies. Over the years, I have met numerous Leviim who are bald, but sing beautifully. They are true Leviim, and I think all Leviim are very pleased that they are Leviim!

Guarding the Temple

The end of Parshat Korach is filled with laws related to the Kohanim and Leviim. They also serve to give us a glimpse of their service in the Temple.

There is a positive commandment to “guard the Temple.” This refers to the specific ongoing duties to fulfill this Mitzva.

There was a requirement for twenty-four Levites to be posted at twenty-four entrances and locations to the Temple. Three Kohanim needed to guard the entrance to the Heichal. This was the building that housed the Holy Ark, the Menora, the incense altar, and the Table and showbread.

They were on duty all night long, and were visited by a monitor, who walked around carrying a torch, to be certain everyone was doing their duty. If one of the guards fell asleep, he might set their clothes on fire to wake them! If they were doing their job properly, they would greet this man known as איש הר הבית, the man of the Temple Mount, with the words, “Shalom to you, Temple Mount man.”

The purpose of this guarding was to impress upon the nation, the importance of this holy place. When any building is surrounded by armed guards, it is clear that this must be a special. This created reverence and awe for the holy Temple in Jerusalem.

Jealousy Takes Away Joy

An important lesson can be learned from the personality of Korach. We need to learn how damaging the negative trait of jealousy can be.

I have been telling my students the three qualities to look for in a potential mate. They must show an appreciation for Torah study, so that it becomes a foundation of their new home. They must realize the importance of self improvement and working on oneself. As a couple, they should help one another rise to greater heights of spirituality.

The third quality of a potential spouse must be, no jealousy. This is a deal breaker, for the jealous person can never be happy no matter what they have. The marriage will suffer because of the inability to appreciate what they have.

This was Korach’s problem. He had Elon Musk level wealth, but was not happy. I have seen so many people over the years, who are miserable only because they cannot overcome their jealousy.

If only people would study the lessons of the Torah, and make these lessons become part of their nature, they would be so much more better off. We can clearly see the wisdom of the Mishna that said, “Who is wealthy? The one who is happy with his lot in life?”

Korach’s Refusal to Compromise

The rebellion of Korach and his congregation, appears to have a striking resemblance to what we are witnessing today.

When Moshe Rabbeinu learned of the outrageous accusations against him, he fell on his face. He was accused of bringing the Jewish people to the desert, to die. There were charges against him of nepotism. And there was even a claim that he had relations with married women.

Despite the incredible audacity of Korach and his comrades, Moshe still reached out to Korach. Rav Shlomo Mann wrote that Moshe attempted to come to a compromise for the sake of peace. He told Korach that if he wasn’t satisfied with his position, he was willing to negotiate an even more prominent position. He was showing real flexibility and desire to come his way.

It didn’t take time for Moshe to realize that Korach didn’t want to reach a compromise. He wanted nothing less than to see Moshe fall and be removed as leader.

The parallel to the ridiculous demonstrations of the last several months against Judicial Reform, is identical to Korach. There is no interest in compromise, and the claims against a government that wasn’t given a chance to govern, are ridiculous.

It is clear that the fall of the government is the goal. Like Korach, the demonstrators convince themselves of how righteous they are in their cause. The Talmud tells us that truth always wins in the end. Creating disharmony among our people, and fighting with such bitterness and viscousness cannot be right. It just resembles Korach too much-and that rebellion didn’t end well.

Money is a Curse

The Book of Kohelet, written by King Solomon, has two verses that speak and warn about money. There can be a great stumbling block in one’s attitude about trying to accumulate wealth.

One verse warns that one who loves money, will never be satisfied with the amount he has. אוהב כסף לא ישבע כסף. And the second verse says, “Wealth is guarded to its owners, to their detriment.” עושר שמור לבעליו לרעתו.

These two verses say a great deal about the way one should view the acquisition of money. This teaches that having great wealth, could actually lead to one’s downfall. He might become so obsessed that it becomes just like any other addiction, similar to drugs and alcohol. It can consume an individual to the point that this is all he thinks about.

The Orchot Tzaddikim says that money can be a blessing, a curse, or a test. If one appreciates all that he has, and believes that all of his needs are met, it is a blessing. He has an overwhelming feeling of gratitude to Hashem, for the abundance he has received.

For others, money is a test. They do not have peace of mind all of the time. They might feel insecurity in wondering if their wealth will last. They know they should have more faith, but they are not at ease.

The third group are the Korach type. No matter how much they have, it is never enough. They feel that everyone is after their money, and they are not getting the honor they deserve, because of the token charity that they give. For such people, who become bitter and miserable, their money is a curse, and to their detriment.

Korach was not satisfied being the wealthiest man in the world. He needed more honor to go with his wealth. His challenge of Moshe Rabbeinu, led to his demise.

This is a very strong example of how we need to work on ourselves. We need to learn to have the proper perspective when it comes to our own sustenance, and livelihood. Strengthening our faith in G-d, and the realization that He provides us with our basic needs, will begin to give us peace of mind. When we get to this point, our money will only be viewed as a blessing.

Pedestal

It has been said that you can tell a great deal about a person, by the friends that he has. If his friends are good, upright people, then there is a great likelihood that you are the same. And the reverse is true if such friends do not possess good qualities. You are a reflection of them.

The same is true of a society. When one looks at who is put on a pedestal, and gains the most notoriety, it is a reflection of the values of that society.

If politicians, rock stars, or sports figures, attract the most attention, it might point to a certain degree of vanity of that society.

There are many reasons why living in Israel is such a privilege, but one of these reasons is overlooked or forgotten. There have been numerous occasions over the last twenty-five years, where, for at least a moment, Israel society pauses to put on a pedestal, those who rightfully, deserved that honor.

I am speaking of the honor given to several saintly rabbis, who were respectfully, sent to their graves, escorted by hundreds of thousands of people attending their funerals.

Men such as Rav Ovadia Yosef, Rav Kaduri, and Rav Mordechai Eliyahu in the Sephardic community. The Ashkenazi community parted from such holy men as Rav Kanievsky, Rav Shlomo Zalman Auerbach, and most recently, Rav Edelstein.

In the case of Rav Auerbach, there were approximately 300,000 people present. The secular Israelis could not understand what the fuss was, over an elderly Jew wearing a black suit with a black hat. The media did explain the brilliance and greatness of this man. All of Israel was taught for that brief moment, the respect given to a great Torah scholar, and how he had affected the lives of so many people.

G-d willing, we are getting closer to the time when these moments will stop being moments. It will be the norm to look to our spiritual leaders for direction. We will see a transition that will be the correct one. Those truly deserving to be put on the pedestal, will be there. When that happens, it will be a sign that Mashiach is knocking on the door.

The Megadef

After the Torah describes the sacrifice offered for one who sins inadvertently, it talks about one who sins in a brazen manner.

This particular individual is known as the מגדף, or blasphemer. He has despised and belittled the word of G-d. The Torah says that such an individual shall surely be cut off from the Jewish people, in this world and the next world.

There are many interpretations as to why this is viewed so seriously. One opinion is simply that he is an idol worshipper, or Jew who openly practices other forms of worship, that are not Judaism.

Others describe the “Megadef” as one who denies the basic principles of Judaism. He might say that the Torah is not from Heaven, or that Moshe Rabbeinu made things up, as he saw fit. He might deny the idea of the coming of Mashiach, or the resurrection of the dead.

Aside from this applying to heretical ideas, this can also apply to what appears to be less severe. Rabbi Meir, in the Talmud, says that “despising the word of G-d,” could apply to one who has Torah knowledge and doesn’t share it with others.

Rabbi Natan says this applies to one who does not review the Torah that he has studied. And Rabbi Nehorai adds that this includes one who is able to occupy himself with Torah study, and fails to do so.

We must not forget the gift known as our Torah. We must embrace it, and study it diligently. We will then have a better knowledge of the word of G-d. We will be able to experience its beauty, and love it and all of its teachings, the very opposite of the Megadef.

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.