Tag: Bible

dvar Pinchas 5781

The idolatrous nature of the Baal-Peor incident should shock the senses of those of us, who are G-d fearing today. We may easily ask, how could so many of the children of Israel fall prey to idolatry and licentiousness? Since this occurs after 38 years had passed from the time of the golden calf incident at Sinai, it can be inferred that the new generation had not guarded themselves against this enticing form of idolatry, nor fully learned from the mistakes of yesteryear.

Idolatry, whereof the “daughters of Moab” invited the Children of Israel to their feasts, designated for their g-ds, took rampant hold of B’nei Yisrael, and led towards immorality. How similar to the festivities that the previous generation took part in when worshiping the golden calf? Yet, Pinchas stood up, and took responsibility on his own by committing an act of zealousness. For this, he was rewarded with “a covenant of peace.”

Keep in mind, that those who had fallen prey to idolatry were executed at a makeshift tribunal, to meet the demands of the moment. While the plague still raged, an Israelite prince, Zimri took a Midianite princess, hand in hand, figuratively speaking, into his tent, in full view of the congregation. So, when Pinchas acted out of zealousness, by executing them on the spot, this may be viewed in light of the previous tribunal and executions.

Why a covenant of peace for such an aggressive act? Because he restored the Children of Israel, by reconciling them to G-d. As a result of his own zealousness, he took responsibility for the effrontery that ensued; and, definitively showed to all the people the sinfulness of the act. This would serve as an object lesson, of sorts, that would continue to make an impression on the people. Inasmuch that H’Shem awarded him with “a covenant of peace,” this shows that H’Shem approved of his act, because it was a swift response to a gross act of immorality that could have continued to run amuck; otherwise, Zimri’s immorality could have set a wrong example for the people, if it was not punished.

motzei Shabbos: G-d’s Integrity

the 2nd set of Balaam’s blessings

“G-d is not man to be capricious, or mortal to change His mind.
Would He speak and not act, promise and not fulfill?”

– Numbers 23:21, JPS 1985 Tanach

Targum Jonathan renders the same verse, in the following manner, essentially providing a significant explanation of the import of Balaam’s declarations:


“The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed. But when the L-rd of all worlds hath said, I will multiply this people as the stars of the heavens, and will give them to possess the land of the Kenaanites, is He not able to perform what He hath spoken? and what He hath said, can He not confirm it?” (Targum Jonathan on Numbers 23:19, sefaria.org).


The nature of this explanation denotes Balaam’s insistence on G-d’s track record, with regard to not breaking His word. For not only multiplied B’nei Yisrael, like”the stars of the Heavens,” He also gave the Torah to B’nei the Yisrael, as he had told Moshe, that He would do at Mount Sinai; and, surely He would bring B’nei Yisrael into the promised land of Eretz Canaan, after the incident with Balak and Balaam.


R’ Bachya states, that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Furthermore, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan. Not so G-d. When G-d decides on a course of action, He will not change His mind, even if such a change of mind does not involve a third party” (sefaria.org). And, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org).

Therefore, it may be important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. Rather, it is important to aspire towards being yashar (upright) in all of our ways. Shavua tov (Have a good week).

Curses into Blessings

parashas Balak 5781

“How shall I curse, whom G-d hath not cursed?” 

– Numbers 23:8, JPS 1917 Tanach

Before entering the Promised Land, B’nei Yisrael defeated the famous kings, Og and Sichog. Psalms attributes the victory to H’Shem, “to him that smote great kings; for His mercy endureth forever” (Psalm 136:17). The news of their defeat was heard by Balak, King of Moab, who grew disconcerted. “Moab was overcome with dread because of the children of Israel” (Numbers 22:3).

So, Balak sent for Balaam, who was the prophet of the nations; he sent for Balaam to curse the nation of Israel, knowing they were too strong for him to go against in battle. Yet, truth be told, B’nei Yisrael was not a threat to them, since H’Shem had told them not to against Moab. It was only the fear that spread among Moab that lead them to think a preemptive attack was possible.

Balaam saddled his donkey, and on the way to Moab, G-d sent an angel to impede his path. Three times, Balaam’s donkey stopped at the sight of the angel. Each time, Balaam, who could not see the angel, struck the donkey. The third time, the donkey verbally rebuked Balaam; and, G-d opened the eyes of Balaam, so that he could see the angel with a sword, standing in the middle of the road. 

Yet, G-d let Balaam continue on his way, strongly warning him to only speak the words that G-d would put in his mouth. Three times, Balak took Balaam to a mountain top to curse Israel; yet, each time he was compelled to bless Israel instead. So, every time Balaam attempted to point his finger, figuratively speaking, towards Israel, as if there was some immoral conduct or character trait amongst them, H’Shem compelled Balaam to say the opposite, in all truth, because Balaam’s initial critiques did not measure up to the truth of the moral integrity and character of Israel.

This is evidenced by the blessings themselves. “None hath beheld iniquity in Jacob, neither hath one seen perverseness in Israel; H’Shem his G-d is with him” (Numbers 23:21, JPS 1917 Tanach). “There is no enchantment with Jacob, neither is there any divination with Israel” (Numbers 23:23, JPS). “How goodly are thy tents, O Jacob, thy dwellings, O Israel” (Numbers 24:5, JPS). “Blessed be every one that blesseth thee, and cursed be every one that curseth thee” (Numbers 24:9, JPS).

The Persistence of Balaam

In parashas Balak, the “prophet of the nations,” Balaam is hired by Balaak, King of Moab to curse B’nei Yisrael. The Moabites had heard of how B’nei Yisrael defeated Sichon and Og, two Ammonite kings, and they feared for themselves. Specifically, Torah records that when they saw the multitude of B’nei Yisrael, they were overwhelmed with dread. The Hebrew word translated in this pasuk (verse) is koots. This is the same word used to describe how the Egyptians felt about the Children of Israel, generations ago, when they saw that “the more they afflicted them, the more they multiplied and the more they spread abroad” (Exodus 1:12, JPS).

The three attempts of the prophet, Balaam to curse Israel are thwarted by H’Shem. Each time, Balaam and Balaak bring seven offerings to H’Shem, hoping to appease Him; yet, H’Shem is adamantly opposed to Balaam’s intent to curse Israel. Balaam was told by G-d, even before he set out on his journey to Moab, with the princes sent by Balak, “‘Thou shalt not go with them; thou shalt not curse the people; for they are blessed’” (Numbers 22:12, JPS).

Yet, eventually, in response to the persistence of Balak’s emmisaries, G-d said to Balaam, “‘rise up, go with them; but only the word which I speak unto thee, that shalt thou do’” (Numbers 22:20, JPS). Later, on the journey to Moab, Balaam was reminded by the angel of H’Shem, “only speak the word that I shall speak unto thee, that thou shalt speak” (Numbers 22:35, JPS). Not only did H’Shem prevent Balaam from cursing Israel, He also caused Balaam to bless Israel instead. An example to be remembered, of how a blessing may be transformed into a curse through H’Shem’s Providence.

drash parashas Chukat 5781

A chukat is a particular type of commandment that defies rational explanation. The parashas refers to the chukat (decree) of the parumah adumah (red heifer). The entire premise of the chukat of the red heifer points towards having emunah (faith) in the effectiveness of this remedy for contamination. In other words, it is only through a chukat that is not objectively clear to the intellect, through which a means of purification occurs. It is as if the goal of the chukat is to inspire our faith in the One who gave the decree.


The parumah adumah (red heifer) offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a specific manner – only sparingly mixed with mayim chayim (living water; i.e. from a water source like a river). The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification.

Paradoxically, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah. This is the paradox: the very ashes of the red cow that cause an unclean person to become clean, cause the pure person, who prepares the ashes, to become impure. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach). Only G-d.


Additionally, the account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies, how like an offering brings atonement, so does the death of a tzaddik (righteous person). Moreover, the passing of Aaron occurs in juxtaposition to a description of the garments of the Kohein Gadol. As the garments of the Kohein Gadol atone for sin, so does the death of a righteous person (Moed Katan 29a). The deaths of Aaron and Miriam brought atonement to the generation in the desert.

dvar Korach 5781

B”H

dvar for parashas Korach 5781

“O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?” – Numbers 16:22, JPS 1917 Tanach

It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9).


Korach separated himself from the assembly of H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of H’Shem” (Numbers 16:3, JPS 1917 Tanach); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G-d appointed; rather, he felt that they unfairly took the positions of leadership for themselves. His accusation revealed his own intent.


With the rebellion looming over Moses and Aaron, poised to overthrow them, H’Shem told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G-d as “the G-d of the spirits of all flesh.” In other words, Moses appealed to G-d, Who knows the hearts of all men, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, Moses pleaded on behalf of the people that G-d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G-d decided to limit the extent of the punishment only to the guilty. This connotes G-d’s sense of justice, as well as His attribute of mercy.

“Behold, the eye of the L-RD is toward them that fear Him, toward them that wait for His mercy.”

  • Psalm 33:18, JPS 1917 Tanach

Teshuvah (Repentance)

parashas Nasso 5781

Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”

– Numbers 5:6-7a, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of vidui (confession), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7, JPS). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), shuv (to return) as teshuvah (repentance). Essentially, repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).

Such confession is a mandatory commandment. How is the verbal confession made? The sinner says thus: “I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed profanity against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again.” This is the elementary form of confession; but whosoever elaborates in confessing and extends this subject is, indeed, praise-worthy.

– Maimonides, Laws of Repentance; sefaria.org

shiur Nasso 5781

“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.”

– Numbers 5:5-7, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of the importance of confession (vidui), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7); this latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), “shuv,” as teshuvah, meaning to return. Repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15, JPS 1917 Tanach).

The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression again. We must also increase our mitzvoth, spending more time engaged with godly pursuits, and less time in that which could be considered frivolous.

Unless we are conscious of leading a godly life, we may not even realize that a diminished connection to G-d may be a result of our own lack of mitzvot (good deeds). “Your iniquities have separated between you and your G-d (Isaiah 59:2, JPS 1917 Tanach). In order to experience G-d’s presence in our lives, then we need to approach Him in righteousness. If we have not been cognizant of what He expects from us, then we need to educate ourselves, according to His ways. Now is a good time to start.

Heritage: Part Five

Shavuos commemorates Mattan Torah, the Giving of the Torah. A spectacular event, the Revelation at Sinai, when the L-RD gave B’nei Yisrael the Commandments. This was the culmination of the Exodus from Egypt. Being made a people unto the L-RD our bond to Him was signified with the commandments, presented as a ketubah (marriage contract) to the Bride (K’lal Yisrael). Our sovereignty as a nation begins here; the declaration being made first, with Matan Torah, then, we were brought into the Land: a people first, then, we were given a country.

Today, the Torah should still speak to our everyday lives; otherwise, Mattan Torah, becomes a glorious event, disconnected from our current times. When we learn Torah, we should feel compelled to incorporate these ideas into our lives; inasmuch that the Torah still has relevancy after so many generations. The Ten Commandments are a good place to start; perhaps, simply by naming them; then, reflecting on each one in relation to our lives.

Although we may believe in G-d, the additional question to pose to ourselves is whether or not we have accepted His Sovereignty. In this sense, as mentioned in commentary (Baal Halachos Gedolos), the first commandment is a call to believe in the existence of G-d; subsequently, accepting His authority as the source of the commandments. When we accept G-d’s Sovereignty, then the commandments become authoritative; otherwise, the commandments could be misconstrued as relative.

Consider as well, that here is a difference between accepting the commandments for ourselves, because we recognize the inherent wisdom in them, akin to the moral perspective that we uphold, versus accepting the commandments as the divine words of G-d; and, as an expression of His expectations of us, regardless of our own perspective. The Jewish people are bound to the commandments, regardless of whatever our perspective may be; therefore, the primacy of the first commandment is that the authority of all of the other commandments are hinged upon the first.

“I am the L-rd your G-d, who brought you out of the land of Egypt.”

– Exodus 20:2

Holy Fear

“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.”

– Exodus 19:16, JPS 1917 Tanach


“G-d hath so made it, that men should fear before Him.”

– Ecclesiastes 3:14, JPS

At Mount Sinai, the people in the camp trembled at the awesome display of H’Shem’s Presence, amidst the thunder and lightning. The people’s sense of yiras H’Shem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightening that humbled the people at Sinai, demonstrate the importance of yiras H’Shem for our own lives. “The fear of H’Shem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards H’Shem, we are planting a foundation within us that will bring wisdom and understanding into our lives. “And knowledge of the holy is understanding” (Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah (repentance), that we may truly start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). On Shavuot, we stand once again, ready to leave our personal Mitzraim (Egypt) behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael (the Children of Israel).