Tag: Torah

parasha Korach 5784

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 HaShem. 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 HaShem” (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 devious intent.


With the rebellion looming over Moses and Aaron, poised to overthrow them, HaShem told Moses and Aaron to separate themselves from the congregation, so that He might consume the entire congregation (Numbers 16:21). Yet, the people themselves cried out to G-d, appealing to His nature as omniscient (all-knowing):


“And they fell upon their faces, and said: 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


The people 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, the people pleaded on behalf of themselves, that G-d would distinguish between the conspirators, and those of the people who still trusted in Him.

Shabbat shalom.
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tsedokah appreciated

Unintentional Idolatry

Motzei Shabbos: parasha Shelach Lecha 5784 – Unintentional Idolatry

Unintentional sin, within the congregation of B’nei Yisrael required an offering of a goat upon behalf the sinner. Commentary reads that this specifically has to do with idol worship. Today, modern idolatry is less noticeable than overt idol worship; yet, it is prevalent amidst secular society. We must guard against the trappings of materialism, and placing anything before us, as if it is more important than our relationship to HaShem. G-d forbid.

Unless we have clear boundaries, a strong sense of the perimeter around us, figuratively speaking, that will guard us against the inordinate attachment to things that hold no value in the eyes of HaShem, even if they are neutral, then we will diminish our deveykus to HaShem, and undermine the avodah (service) to Him that we strive for.

Amidst all of the lures of a technological society, and secularism writ large, we must find ourselves, secure within our integrity. The opening of the parasha hints at the inner journey we must take into an awareness of ourselves: shelach lecha (go for yourself) can also be rendered as “go to yourself.” Unintentional idolatry must be acknowledged as a detriment to this path.

Moreover, intentional idolatry, according to Torah, is a more serious aveirah (transgression). It is rare in the Western world that anyone, except for those caught up in religious practices that are clearly idolatrous, would forego worship toward G-d, in favor of a so-called deity. It is the difference between worshipping what is the basis for all that exists, and worshipping an illusion.

Yet, we must cast aside our proclivity toward unintentional idolatry, by going deep within ourselves, to make an assessment of where our heart lies in relationship to HaShem. To remove these foreign obstacles from the desire of the heart requires G-d to reveal these inconsistencies within us, so that we may worship Him with sincerity. Shavua tov.

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parasha Shelach 5784

To send out scouts, for the sake of getting an idea of the lay of the land, complicated an already precarious situation. It was the people who entreated Moses to send out scouts (Deuteronomy 1:21-22), because of a lack of Emunah (faith), not fully trusting in HaShem to bring about their victory as they crossed over into the Promised Land. It is as if they were in league with ten of the twelve scouts, who echoed their concerns upon returning from the mission. Yet, Joshua and Caleb, the remaining two out of the twelve, brought back good news. What is the fundamental difference between the two and the ten?

Before the operation went into effect, Moshe, foreseeing trouble, took the distinct measure of enhancing the spiritual quality of Hoshea, by adding the letter “yud” to the beginning of his name, transforming him into Yehoshua (Joshua). What’s in a name? Adding the letter “yud,” with the gematria (numerical value) of ten, was like adding HaShem’s name to his. His new name Yehoshua means “G-d saves” or “G-d will save.” Thus, he was protected from the calumny of the ten scouts, unwavering in his positive estimation of the land.

Yet, what about Caleb? The Torah records that a man went to Hebron during the mission. That man is presumed to be Caleb, who went to the cave of machpaleh, where the patriarchs and matriarchs are buried. He went there to pray. Yet, the question remains, why did he choose to pray there? This is a prime example of praying at the burial site of a tzaddik (righteous person), in order to enhance the potential of one’s prayers being answered “in the merit” of the tzaddik.

“My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies” (Sotah 3b, sefaria.org). So, it is clear that both Joshua and Caleb were not able to withstand the temptation to give in to a negative perspective of the land, based on a fear of the inhabitants; rather, they remained unwavering in their Emunah, because of the protections they received for the sake of strengthening their character from a transcendent Source.

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parasha Behaalotecha 5784

“For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage, and I sent before thee Moses, Aaron, and Miriam.” – Micah 6:4, JPS 1917 Tanach

Miriam and Aaron were co-leaders of Israel along with their brother, Moses, as well as prophets in their own right. Yet, they feel diminished by Moshe’s uniqueness, when he separated himself out from family life, in order to be more prepared to receive HaShem’s presence at all times. “And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2, JPS).  

HaShem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “Wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then HaShem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-RD heals her; yet, she is placed in quarantine for seven days. She is treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect upon her criticism.

We must do the same, when we are cognizant of offending others. Too often, we speak freely, without thinking of the consequences. Moreover, we disrespect others, when we do not recognize their own integrity and uniqueness. Criticism almost always has a negative impact on the individual who is targeted; except if it is constructive feedback said out of compassion.

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Daf Yomi: Bava Metzia 111

Daf Yomi Insights: Bava Metzia 111

(Regarding issues concerning wages given by an employer to the workers):

“Faithful is your employer to pay you the reward of your labor; and know that the grant of reward unto the righteous is in the age to come.”

– Pirkei Avot 2:16

G-d is our employer on earth, wherein we work as an eved (servant) to serve Him through following the mitzvot (commandments). G-d is faithful toward us, inasmuch that He will grant us our reward. And, the reward of the righteous is a place in Olam Haba (the World to Come). In light of this rendering, our challenges in life must not be viewed as meaningless.

If we live a purposeful life in accord with G-d’s expectations of us, we can look forward to a partial reward in this life, through the blessings bestowed upon us, and the principal reward in Olam Haba. Therefore, let us not hink that our efforts are in vain, even if the long-term benefits will not be accrued over time, and granted to us once we are finished with our work on earth.

Daf Yomi: Bava Metzia 110a

Daf Yomi Insights: Bava Metzia 110a

Disagreements in regard to the ownership of trees, land, and crops.

This reminds of the infamous debate in regard to the land of Israel. The debate would be settled if we understand that Torah indicates that eretz Yisrael belongs to HaShem. And, scripture indicates that Jerusalem, in particular, was given to the Jewish people, and Israel to the descendants of Abraham, Isaac and Jacob.

About 2,500 years ago, our inheritance was challenged by foreigners, when they attempted to prevent the fortification of the walls, and the subsequent building of the second Temple, as mentioned in the Book of Nehemiah: “The G-d of heaven, He will prosper us; therefore we His servants will arise and build; but ye have no portion, nor right, nor memorial, in Jerusalem” (Nehemiah 2:20, JPS 1917 Tanach).

And, so, perhaps not until all of the nations recognize the sovereignty of the G-d of Israel, will there be a resolution. As prophecy indicates, this will come to pass after the battle at Har Megiddo: “And the L-RD shall be King over all the earth; in that day shall the L-RD be One, and His name one” (Zech. 14:9, JPS).

parasha Nasso 5784

“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 5:6-7, JPS 1917 Tanach

According to the Talmud (Pesachim 54a), G-d created teshuvah (repentance), before the creation of the world. This teaching connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a panacea, an all-around cure, capable of transforming lives.

The first person to do teshuvah (repentance), as recorded in the Torah is Yehudah. He publicly acknowledged his transgression, after realizing his guilt. Also, King David, upon hearing a mashal (parable) about a rich man who had many sheep; yet, demanded the one and only sheep of a poor person for dinner, was told by the prophet that he was that man; consequently, he immediately confessed his sin. If only we had the resolve of biblical proportion to act in a decisive way, without hesitance, in recognizing our trespasses against G-d and man.

A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement.

“And to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS). When we improve upon our ways, our efforts will elicit a response from Above. For, HaShem gives us the opportunity to do teshuvah, to rectify our ways, so that we may be reconciled to Him.

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Shavuot 5784 Mattan Torah

“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

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, demonstrates 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 (see also Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah, that we may 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).  “G-d hath so made it, that men should fear before Him” (Ec. 3:14, JPS).

On Shavuot, we stand once again, ready to leave our personal Mitzraim behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael. We may also seek the realization of G-d’s promise, “I will make a new covenant with the house of Israel.” As is written, “I will put My law in their inward parts, and in their heart will I write it; and I will be their G-d, and they shall be My people” (Jeremiah 31:31, 33, JPS 1917 Tanach).

parasha Bamidbar 5784

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.” – Numbers 1:52

A census is taken. This is the third census taken since departing Egypt. The first one was taken after B’nei Yisrael left Egypt (Exodus 12:37). The second census was taken after the sin of the Egel (Golden Calf; Ex. 38:26). A year and one month after the Exodus, the Children of Israel are counted again, according to the number of males eligible for the legion (military).


Each of the twelve tribes of Israel is counted separately; yet, they are each a part of the whole. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus. Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of their avodas (service) to the HaShem.

The Levites “were not counted among them” (Numbers 1:47). For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50). They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert, wherein the B’nei Yisrael was preserved by G-d:

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.” – Deuteronomy 32:10, JPS 1917 Tanach

Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

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