Jealousy and Jew Hatred

There is a reference in Moshe’s recounting the events of the forty years in the desert, of Eisav’s tremendous jealousy of the Jewish people.

When we speak of Eisav, we also refer to him as Edom. And Edom is connected to Christianity. Yishmael, the other son of Avraham, is connected to Islam, and the Muslim religion.

It has perplexed us for centuries as to why we have had to live with so much Jew hatred. The answer might simply be in that one word, “jealousy.”

This only serves to emphasize how dangerous this emotion can be. It is true on a national level, as well as on an individual. There are different stages connected with such jealousy.

It begins with an obsession of the object of jealousy. This obsession turns to hatred, and the hatred comes with a strong desire to harm the other person.

Sometimes the harm comes from the negative energy, of not wishing the other person well. But there are other times where the hatred and jealousy runs so deep, that there is an active effort to do harm.

As a people, we suffered greatly because of the jealousy and hatred of the Christians and Muslims. It has no logic or reason to it. There is only the desire to cause damage and harm.

This is why we are “a nation that dwells alone.” And this explains why the Rabbis tell us that when we rejoice, the nations of the world are sad. And when we are sad and in mourning, they are happy.

We must be aware of jealousy on all levels, and keep as great a distance from it, as possible.

We must hear the warning of Moshe Rabbeinu. We will be so much better off, because of it.

Honest Judges

There are numerous places in the Talmud that speak of the horrible effects that corrupt judges have on society. This could also be a contributing factor that lead to our exile.

This explains why one of the first subjects brought up by Moshe Rabbeinu in his final address to the Jewish people, was the subject of honest judges.

In order for a society to function at its highest level, its laws need to be able to be enforced. There cannot be any kind of tolerance to allow for bribery and corruption. People need to know that if they are wronged, they have recourse to be certain that justice will prevail.

This is why Moshe describes the qualities that must exist in every judge in Israel. He must be G-d fearing, and not be one who is attached to materialism. He will not be able to be bought.

This is why the most important quality in a judge is that he is G-d fearing. He fulfills the warning of not being afraid of any man. This fear of Heaven will motivate him to get to the truth, and make sure that justice is served.

A society with honest, G-d fearing judges, will survive. They will be the guides that make sure that everyone obeys the law. This will ensure the possibility of living securely in the land, and avoiding be banished and exiled from the land.

A “Grave” Situation

This period of “the nine days,” should be one of introspection and examination as to what were the factors that contributed to the destruction of our two holy Temples.

Clearly, one of the factors was Avoda Zara, or, idol worship. The Rambam lists fifty-one out of the 613 Mitzvot as falling under the category of Avoda Zara. This proves that this grievous sin, can take on different forms, from witchcraft and sorcery, to worshipping graven images.

Although we might be more sophisticated today, and not be enticed by most of these forms of idol worship, we still might be guilty of this transgression in a more subtle way.

It was pointed out that the Torah described the death of Moshe Rabbeinu in great detail. We are told that nobody knew the exact burial place of the greatest man whoever lived.

The explanation that I heard from my childhood was that Hashem did not want this burial site to be one that was worshipped, as a substitute to worshipping G-d. Not knowing Moshe’s burial place, would prevent this from happening.

It has become much more of a “thing” in recent years to visit the graves of the righteous. I don’t recall such an obsession in my youth. Today, people even go to certain graves to find a mate.

This practice should be examined to be certain that it does not fall under the category of Avoda Zara. It must be clarified that the nature of the prayers made at such a grave site.

We are not praying to the individual buried there. We are asking that the soul of this saintly person will make a request on our behalf in Heaven, to grant us what we need. He is acting as an intermediary between us and Hashem, and nothing more.

This is probably a good time to bring this up. Our prayers are desperately needed in these difficult times. But this desperation must keep us focused on the fact that it is Hashem alone that brings salvation, no matter how “grave” the situation might be.

Good Time For Rebuke

The Jewish calendar is set up so that Parshat Devarim always comes out on the Shabbat before Tisha B’Av. It appears that the main reason for this, is the theme of תוכחה, or rebuke.

The entire fifth book of the Torah, was Moshe Rabbeinu’s thirty-seven day address to the Jewish people before his death. Before listing the numerous laws that appear in this book, Moshe recounts some of his past experiences as leader of Am Yisrael.

The Rabbis tell us that the best time to give rebuke, is before one passes away. There is the greatest likelihood that this rebuke will be taken seriously. This last conversation will remain on the minds and hearts of the loved ones, hearing these final words.

Moshe wanted to remind the nation where they had gone wrong in the past, so that these mistakes would not be repeated in the future.

He reminded them of their rebelliousness and lack of faith. He made it clear that they must cleave to Hashem when they enter Eretz Yisrael. He pointed out the foolishness of those who despised the land, and wanted to return to Egypt.

He spoke like a loving, devoted father, who wanted only the best for his people. He knew the road ahead would be difficult. He told them that they would always have to deal with enemies that wished to destroy us. We would always have to fight for our survival, but as long as we remained steadfast in our faith and reliance on Hashem, we would succeed.

It is clear that this is the appropriate message for the “nine days” and Tisha B’Av. We want to see an end to our suffering, and a return to the “days of old.”

The Loss of the Temple

In order to fully appreciate the gravity of this period of mourning, one must realize the great loss of not having a Beit Hamikdash, Holy Temple.

All of the symbolic acts of not listening to music, no haircuts and shaving, no celebrations, etc., lose their significance if we don’t fully understand why we are so sad at this time.

The Jewish people have strayed so far away from the glorious days of having all of the Jews in Israel. If we focus on the First Temple of King Solomon, we will get a glimpse of what once was.

The structure itself contained unparalleled beauty and splendor. People came from all over the world just to see the magnificence of the gold laden building, that took seven years for Shlomo Hamelech to build.

There was a period of peace and prosperity throughout the land. The pilgrimage to the Temple three times a year, gave the nation a sense of purpose and contentment.

They could absolutely feel the Presence of Hashem. It was a time of, “You will be My people, and I will be your G-d. The Torah represented the law of the land. The laws of the Torah were enforced by saintly judges, that executed true justice. The great Sanhedrin was the one ruling body, that were respected and accepted by all.

Israel was the envy of the world for its unity and holiness. This is the point that is the most significant of all. We were a holy nation whose main concern was doing that which was right in the eyes of G-d.

Because of the destruction of the two Temples, Jews have substituted this holiness for so much nonsense that is far from holiness. This is why we mourn. We must long for that special connection with Hashem when we truly were, “A nation of priests, and a holy nation.”

Galut

During this period of mourning for the destruction of the Beit Hamikdash, it is important to reiterate that we are also mourning for the exile, known as “Galut,” that was a direct result of the loss of our holy Temple.

The banishing of our people from the Land of Israel, resulted in the scattering of Jews all over the world. They were no longer living in their natural habitat. They were now strangers in foreign lands. They were guests in these various lands.

There were times when our hosts treated us well, but it never lasted indefinitely. It always ended in either expulsion, assimilation, or even extermination. In short, the Galut was, and remains a horrible curse for the Jewish people.

There are other tragic results from the Galut if today. The incredible ignorance of the majority of the Jewish people, is astounding. The “People of the Book,” are unaware of the basic tenets of Judaism. They substitute the knowledge and adherence to the Torah, with foreign unholy concepts. Many are “woke,” and their reason for living is to “feel good,” and “do whatever makes you happy.” These are the substituted values where the worst a person can be, is a racist.

The miracle of the survival of the Jewish people was only because never stopped believing in G-d. They remained steadfast in their religious observance and their devotion to the study of Torah.

With Hashem’s help, we were able to survive the Holocaust, and we were granted a Jewish homeland.

This period of time, should be one of reflection, where all Jews return to their Jewish roots. They must abandon the nonsense that they substitute for Torah principles. We are ready for a collective return of our people that we restore the beauty and holiness of days of old.

They Must Go

At the end of the Book of Bamidbar, we are given the borders of the Land of Israel. We are commanded to go up and inherit the land. In other words, settle in Israel.

There is a very stern warning given in this section of the Torah. Rav Meir Kahane made this particular verse famous. And because he simply taught what was written in the Torah, he was labeled as a racist.

The Torah makes it clear that the inhabitants of the land will pose a great threat in being able to settle the land, and live there in peace. Therefore, there is a clear command to drive out all of the inhabitants of the land.

The warning is that if we are unable or unwilling to drive out those dwelling in the land, they will be “thorns in our eyes, and a pain in our sides.” Their very presence will give us no rest. They will claim that they have rights to the land, and they will torment us. This is why Rav Kahane almost prophetically wrote his controversial book titled, “They Must Go.”

It would be nice to think that if we only treated the inhabitants of the land kindly, they would behave and become model citizens. The Torah predicted what the outcome of such kindness would be. It doesn’t matter how nice we are to them. They will inevitably be, “thorns in our eyes and a pain in our side.”

This is the reality that we are learning through pain and suffering. But it is a reality that will not change. Eretz Yisrael was given only to the Jewish people. It will be settled peacefully when all of the dictates of the Torah are followed.

Jewish Travels

The Torah lists forty-two different locations where the Jewish people traveled in the desert. Most of the traveling took place in the first year and the fortieth year.

It was during the first and fortieth year, that most of the transgressions occurred. This meant that the thirty-eight years in between, were relatively quiet. It allowed the Jewish people to study and get acquainted with the Written Law, as well as the Oral Law.

It is worthy of note that when these forty-two locations are mentioned, there are hints to the fact that sins may have taken place there.

There are a few reasons why it was necessary to remind Israel of their past. The first reason was to show that despite our shortcomings, Hashem never abandoned us. He may not have been pleased about our actions, but He never stopped acting as our Father in Heaven.

A second reason is that it is essential that we do not forget our past. We came from very humble beginnings. We were descendants of idol worshippers and slaves. And if not for Hashem’s abundant mercy, we could have been cast aside due to our sins. Knowing our history was meant to keep us humble.

A final reason why the locations were mentioned is to learn the lessons of history. We are a unique nation that stands alone. We are meant to be different and not mix with the other nations. We have a unique role to play. The standards expected of the Jewish people are different from what is expected of other nations.

We must cherish our role as the “Chosen People.” And we must cherish the special bond that we have with our Creator. These are the lessons to be learned from our travels in the desert.

Everyone Must Fight-No Exceptions

The Torah tells us that the tribes of Reuven, Gad, and half of Menashe, made a request of Moshe Rabbeinu that took him by surprise.

They did not want to enter the Land of Israel, but preferred to stay on the other side of the Jordan River. They had large herds of cattle, and the grazing was far superior in that area.

Moshe was deeply troubled by their request. He reminded them how demoralizing it was when the spies gave their evil report. He was concerned that this intention of theirs would similarly cause great harm to the morale of the nation.

He was further disturbed because of the impending battles that would take place in order to conquer the land. He asked the two and a half tribes, “Shall your brothers go off to war, and you will remain here?”

This question was answered effectively by these tribes that they would join the fight before settling the land. They kept their promise, and fought courageously on behalf of the Jewish people.

The question posed by Moshe Rabbeinu was answered correctly by the two and a half tribes. However, this question has great relevance to our situation today. Rabbi Yosef Soloveitchik, the son of Rav Ahron, said that the obligation to fight by able bodied Jews, applies wherever they live. It is an obligatory war, with no exemptions.

It is so wrong that the burden of fighting a bitter enemy like Hamas and Hizballah, falls only on some Jews, while others sit and watch.

Each person has to make his own calculations and assessments of right and wrong. But Moshe’s question, “Shall your brothers go off to battle, and you will remain here,” is a question for the ages. Many have responded with exemplary courage. But those who have not, need to do some serious soul searching.

We believe that there is right and wrong in this world. Each person must have the inner strength to make the difficult choices, and choose only what is right.

Revenge

The final task given to Moshe Rabbeinu before his death, was to take revenge against the Midyanite people. The text of the Torah is clear in the usage of the word, נקום, meaning, “to take revenge.”

There is some misunderstanding of this word, נקמה, revenge. There is a commandment in the nineteenth chapter of Vayikra, that tells us לא תקום ולא תטור, not to take revenge and not to bear a grudge. This applies to Jews against other Jews. We must learn to forgive and get along. But Nekama is absolutely permitted concerning the enemies of the Jewish people.

We must not forget that hatred of the Jew, is synonymous with hatred of the G-d of the Jewish people. If this hatred turns to actions against our people, it is a statement on their part, that, “Jews are nothing, and their G-d is nothing.” This is Chillul Hashem, a desecration of the Name of G-d.

When Hashem helps us to eliminate and take vengeance on those who wish to harm us, it is a Kiddush Hashem, a sanctification of the Name of G-d. It is a time for rejoicing and giving thanks that evil has been eradicated.

Clearly, the world is a better place when leaders of Hamas and Hizballah meet their deaths in such a terrifying manner. This is Divine justice, and there is more of this to come.

The heroism and bravery of our soldiers, and the pain suffered at the loss of so many precious holy Jews, will not be for naught. There is a Divine plan unfolding that will lead to great celebrations, when all of our enemies will be crushed, as vengeance and justice will prevail. At that time, the world will know that there is a G-d in Israel. He neither sleeps nor slumbers, the Protector of Israel.

Great days are ahead as good will be victorious over evil, the sacred over the profane, sanity over craziness, and the light of Torah, will once again shine in the world. We must never stop believing that the future is bright.

Vows Only to G-d

The subject of making vows is brought up in the beginning of Parshat Matot. It begins with the words, כי תידור נדר לה׳, “If you shall make a vow to Hashem.”

The Rabbis are quick to point out that in order for a vow to have validity, it must be for Hashem. This excludes one who makes a vow in anger. This is certainly very common, when a person promises, vows , or swears, in a fit of anger that he will do, or not do something. This is very bad and probably sinful.

This explains why the Rabbis say that one who vows is considered an evil person, a רשע. They also say that making vows could be a sign of arrogance.

They further say that one who stops making vows, will be be without sin.

The only time a vow could be justified, is in times of trouble. This is when a person actually reaches out to Hashem, and promises to do such and such, if he will be relieved of his present crisis.

There is a mechanism that was taught to the heads of the tribes, to release people of vows they made and later regretted. This is called התרת נדרים.

I was once asked by a desperate individual to release him from a regretted vow. He got angry at his brother and vowed he would not attend his son’s wedding.

With the help of two other kosher Jews, we formed a Beit Din and allowed this man to attend his nephew’s wedding.

We must remember not to make vows and if we must, they must be with Hashem in mind.

Rabbinic Precautions

The source in the Torah for the laws of inheritance, is learned from the story of the daughters of Tzlofchad. A precedent was established that if someone has no son, then he is inherited by his daughter.

Torah law dictates that one is Jewish if his mother is Jewish. However, when it comes to determining whether someone is a Kohein, Levi, or Yisrael, it goes after the father. Similarly, it is determined that the tribe of affiliation, is also based on the father.

There is a clear difference in Jewish Law between a paternal son verses a maternal son. This applies to inheritance, and it also applies to the Mitzva of Yibum.

If a man dies childless, it is the responsibility of his paternal brother to take his wife in a levirate marriage. This obligation does not fall on a half brother that shares the same mother.

We also find this to be true when the Torah forbids marrying or having relations with one’s aunt. This applies to a father’s paternal brother’s wife, and not mother’s maternal or paternal’s brother’s wife, or even father’s maternal brother’s wife.

Because of this confusion, the Rabbis instituted certain prohibitions known as איסור מצוות or שניות. This latter term refers to secondary marriage relationships. These rabbinic decrees were meant to create a safeguard so that the Torah prohibitions would not be violated.

It could be that these laws have less relevance today, than in the time of the Talmud. Nevertheless, one gets a keen insight as to the intricate details of the Torah. If one would delve deeply into the study of the Torah, he would realize the Divine wisdom contained in it. Some of the laws involving inheritance and permissible marriages, are very complicated and detailed. One is rewarded for its studies as he becomes more and more in awe of the Torah that could only be written by Hashem, Himself.

Consistency and Discipline

There was a daily sacrifice known as the Korban Tamid. Two lambs were designated for this offering, with one being offered in the morning, and one in the evening.

This was the practice every single day of the year. This included Shabbat and holidays, even if it involved some of the prohibitions of the day. The word, “Tamid” reflects usualness or consistency. It also shows permanence as evidenced by the “Ner Tamid,” or eternal light that is found in our synagogues.

The essence of the life of an observant Jew is one of discipline and consistency. There is a daily regimen of activities that one does from morning until evening that reflect his serving G-d at all times. He is aware of the latest times for the morning Shema and prayers.

He is aware that there must be discipline in connection with one’s eating habits. We are disciplined to eat only after we pray. And we are careful to be certain that we only eat kosher food.

There is discipline related to the laws of Family Purity. There are specific times and situations when intimacy is allowed. There are other times when it is not. Similarly, we must show discipline in our business affairs, making sure that we do not involve ourselves with dishonesty and improper weights and measures.

The consistency reflected in the Korban Tamid, has a wonderful result. By disciplining ourselves to follow the dictates of the Torah, we achieve holiness, happiness, and peace of mind. The hard work involved, is well worthwhile.

The Women Loved the Land More than the Men

The story of the daughters of Tzlofchad is an indication of the great love for Eretz Yisrael, that the women possessed. They surpassed the men in this area, as their love was genuine.

We see this through the text regarding these five wise women. When they asked for an inheritance in the Land of Israel, it was a precedent setting case. Moshe and Aharon needed to consult Hashem for the answer.

The question posed by Moshe, was twofold. First he wanted some kind of assurance that the motivation for requesting an inheritance, was sincere and for the sake of Heaven. And he also wanted to know the laws of inheritance, and the order of distribution in the event that there were no sons to inherit their father.

This is what was intended in Hashem’s answer, when He simply said, “Yes, the daughters of Tzlofchad are correct in their request. They were sincere in their request, and it needed to be clarified that if someone had no sons, he would be inherited by his daughters.

We see how important it is for a person to conduct his affairs with love and sincerity. If others do not recognize this, and are suspicious of one’s intentions. There is no need to worry. Hashem sees everything and will always give proper reward for every individual’s positive actions and intent.

David and Pinchas

There seems to be a parallel between Pinchas and King David, that is a lesson for everyone. They both were unable to tolerate a desecration of the Name of Hashem.

We see this by David in his assessment of the situation with Goliath. He sees this Philistine giant mocking G-d and the Jewish people. He said that the fear of him by the Jewish people, proves that there is no G-d in Israel.

When David heard this, he responded by asking who this uncircumcised Philisine was. This was an intolerable situation that had to be stopped. He needed to take matters in his own hand and put a stop to this terrible desecration.

Similarly, Pinchas found the Jewish people in a state of confusion. The Midianite women succeeded in getting the Jewish men to sin with them, as well as worship Avoda Zara.

The last straw was when Zimri, a head of the Tribe of Shimon, openly sinned with Kozbi, a Midianite princess. While the rest of the nation stood by silently, Pinchas needed to act with zeal in defending the honor of the Creator. His valiant, not violent act, carried with it a blessing of peace. His Kohanic descendants would live forever.

We cannot be expected to have the courage of David and Pinchas. But we must learn to be aware of situations where Hashem’s honor was made to look very small.

This very well could be a subconscious motivation of our brave and saintly soldiers. October the Seventh was a horrific Chilul Hashem. They have been fighting with so much resolve and heroism, as they wish to restore Hashem’s honor. Their devotion and love of the land and the Jewish people, will bring peace and a sanctification of the Name of Hashem.

A Lesson of Jewish History

It is important that we be reminded from time to time, the lessons of history.

This has been a difficult year for the Jewish people since October the Seventh. Jews from all over the world have been reminded of their heritage, despite the fact that many have gone far astray from their Jewish roots. Reality has hit all Jews in the face.

The safety and well being of the Jewish people has come into question with the great rise of anti-semitism. Jews must know that the safest place for them, is the Land of Israel.

We must remember that everywhere that Jews lived, despite being welcomed for a time, that particular home for the Jews, did not last long.

In every situation, Jewish life ended in one of three ways. Either it ended with assimilation, where there was rampant intermarriage that caused the number of Jews to decrease rapidly; or, the once welcome Jews, were expelled from their “comfortable” homes and had to look for a new place to live; or, they could be exterminated, as was witnessed during the Holocaust.

History has taught us that one of three outcomes always happens wherever Jews lived. It was assimilation, expulsion, or extermination. The only exception applies to Eretz Yisrael. Once the Jewish people returned in large numbers, the building of the Third Commonweath, had begun. The Jewish people would never go into exile again.They were home.

Now is as good a time as any, to wake up to this reality. There is a way to avoid the pains and unpleasantness of the exile. Simply make Aliya! It is the most sensible decision every Jew can make.

Fear of Sin

The Messilat Yesharim is a book that is a step by step guide how to achieve higher and higher levels of piety.

One of the highest levels of piety is defined as יראת חטא, or fear of sin. At first glance, one might think that this is just another way of describing fear of Hashem.

In actuality, fear of sin is connected with fear of Hashem, but it still reflects a higher level of worship and closeness to G-d.

The lowest level of fear of G-d is really more like fear of punishment. This refers to a person that takes the laws of the Torah seriously. He is motivated by his unwillingness to be guilty of any of the transgressions mentioned in the Torah. He is afraid of the consequences of violating these laws.

A higher level of fear of Hashem is known as יראת הרוממות. This refers to one who is in awe of Hashem’s exalted state. This makes him aware of his own vulnerabilities, and helps keep him in check.

The highest level of fear of sin is an expression of one who already feels extreme closeness to G-d. His fear of sin is an awareness that sin distances a person from Hashem. Just like a Mitzva brings a person closer to Him, the sin makes him more distant. He cannot tolerate the idea that he could do something that would cause a disconnect and distance from Hashem. This is a very high level of observance because it includes a recognition that there is nothing in this world more gratifying than feeling this closeness.

This level of worship is higher than the other two types of fear, because it is based on a deep love for our Creator, that is the cause for this fear of sin.

Keeping Our Tents Pure

The verse in our morning prayers that says, מה טובו אהליך יעקב, “How goodly are your tents, O’ Jacob,” was actually one of the blessings of Bilaam.

He was inspired by getting a panoramic view of the encampment of the Jewish people in the desert. He saw that there was real modesty. The people took great care to be certain that the entrance of one tent did not face another tent. They respected each other’s privacy.

In today’s world of openness and promiscuity, the standards of the observant, Torah Jew, stands out. It is ingrained in Jewish teachings, the importance of loyalty and trustworthiness between spouses.

Although there are instances where observant people do act improperly, it is definitely much less than in non-observant circles.

There is a book of Mussar, discipline, known as, Sefer Chassidim. There is a passage that discusses the dangers of wine. It recommends that one should not give a bottle of wine as a gift to a man, whose occupation involves having women clients or patients. Wine could be seen as the vehicle to create sin. Extra caution must be taken to be certain that this does not happen. We must keep our tents pure, and worthy of blessing.

The Path We Take

There is a reference in the Torah, in the Prophets, and in Scripture to the following dictum. “The path that a person chooses to take, he is led in that path from Heaven.”

The Torah source is learned from Bilaam. He was told emphatically by Hashem not to go with Balak to curse the Jewish people. His persistence allowed him to go, but it did not mean that this decision would be beneficial to Bilaam.

This is such an important life message. Our free will allows us to make the decision as to which direction we will take. But this decision does not guarantee a positive result.

For example, someone might become obsessed with the pursuit of wealth. In Heaven, this may not be thought of as such a good idea. Nevertheless, this person continues with this pursuit without seeing the potential pitfalls of having great wealth. He may even be granted the wealth he seeks, but because his motivation was not pure, he will not have peace of mind from his wealth. He will find that he has attracted insincere friends who want to use him. Or he may get bombarded with endless requests for funds, that he is not able to meet.

The lesson is that we must take great care in thinking things through, and even consult a trusted friend or rabbi, before making a decision that we might later regret.

Bilaam made a bad choice and paid with his life. We must be careful and wise so that our persistence doesn’t get us into trouble.

A Nation That Dwells Apart

The attempt to harm the Jewish people by Bilaam, was done through the power of his curse. Miraculously, his curse turned into a blessing, with Hashem’s help.

One of the famous blessings given by Bilaam, described the nature of the Am Yisrael. “They are a nation that dwells alone, and are not considered by the other nations.”

The commentators take this verse to mean that the uniqueness of the Jewish people is that they are the only ones that are Divinely inspired, and unlike the other nations, they will never perish.

Another explanation is that Israel is unique in that when they rejoice, the other nations are sad. And when Israel is in mourning, the other nations celebrate.

This Pasuk is meant to be seen as a blessing. The Jewish people are meant to be different from all of the nations of the world. We have a special destiny and a special role to play in the world. We are supposed to embrace this uniqueness and be grateful that we are the “chosen” people. We give thanks every morning that we have been born into the Jewish people. Bilaam reluctantly acknowledged how the Jewish people are special, and this became one of his most significant blessings.