Tag: Weekly Reading

Beyond Trust

“The land the L-RD, our G-d, is giving us is good.” – Deuteronomy 1:25

G-d had previously said, that the land was good, “a land flowing with milk and honey.” Sifrei emphasizes that both Joshua and Caleb asserted that the land was good, even after seeing the land for themselves, despite the ill report of the ten other spies. Their perspective was positive, while the others had a negative perspective; yet, the words of the malcontent “descend into the inmost parts” (Proverbs 18:8), in this case, influencing the people in an adverse manner.

Even to the extent that they claimed that the L-RD hated them, saying that He brought them out of Egypt to die at the hands of their enemies (Deuteronomy 1:27). Fear, as well as their own hatred towards G-d (see Sifrei) compelled them to project their own hatred onto Him, as if they were the hated ones. As if G-d’s design from the beginning was to permit them to be exterminated?

A lack of judgment engulfed them because of the cloudiness of their minds. In Egypt, the Nile allowed for an irrigation system that would distribute the water for farming. Yet, in the land of Canaan, where the Israelites were being brought, only through natural means, by rainfall, allotted to the land by G-d Himself, would their survival depend (Numbers Rabbah 17). Yet, they trusted in the security provided for them in Egypt, and disparaged trusting in the L-RD to provide for them.

Isn’t this like modern man, with all of his comforts, as per the result of civilization, buttressed by the foundation of the industrial revolution, and its counterpart, the age of technology? To consider for ourselves, how much this may be the case, we may ask whether we would be willing to give up our material comforts for a two week camping trip.

Yet, the children of Israel went on “a camping trip” for forty years. During this time, the L-RD provided for them, beyond any means that Egypt could have provided. And if we were faced with the prospect of becoming “enslaved” by technology, would we be willing to leave everything behind us, for the sake of our freedom? Is our emunah (faith) in the L-RD strong enough, that our subsequent trust in His provision for us would foster resiliency in the face of adversity?

“Blessed is the man that trusteth in the L-RD, and whose trust the L-RD is.”

– Isaiah 17:7, JPS 1917 Tanach

A G-dly Sorrow

parashas Matos-Massei 5781

drash for parashas Mattos-Masei 5781

“These are the stages of the children of Israel, by which they went forth out of the land of Egypt.”

– Numbers 33:1, JPS 1917 Tanach

The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of H’Shem,” were seen from the perspective of G-d, each one as a significant journey of progress, according to His plan. Each time they set out on a journey to the next encampment, there was no need for regret, if they accomplished, learned, and advanced in character development, according to G-d’s will.


Yet, even if they failed, they were given the opportunity to return to Him through teshuvah (repentance). Therefore, there was still no cause to regret, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment in regard to their aveiros (sins). This is akin to teshuvah tataah, fostering a contrite spirit, that will elicit H’Shem’s compassion from Above.

On the contrary, a sorrow in the form of yearning for the past, e.g., the comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that H’Shem provided in the desert, led to complaining and rebellion. These complaints, and rebelliousness were tantamount to turning away from their divinely inspired goal to enter the Promised Land.

Even so, the goal remained, to enter Eretz Canaan as a people separated from the nations, in order to serve H’Shem, who only had their best interests in mind. And, H’Shem still has our best interests in mind today. He has not forgotten us, nor our individual needs, as we go from one place to another, journeying along throughout the stages of lives; moreover, He has set forth our path towards the Promised Land of Olam Haba (the World to Come).

Priorities

shiur for parashas Mattot-Masei 5781


“Let this land be given unto thy servants for a possession.”
– Numbers 32:5, JPS 1917 Tanach


The tribes of Reuben and Gad requested of Moshe, thus, also of H’Shem, that their inheritance be given to them on the East side of the Jordan River. Yet, they were rebuked by Moshe, for implying that they would not set forth into Eretz Canaan, with the rest of the twelve tribes of Jacob, to partake in the battles that would enable them to defeat the local inhabitants, subsequently, enabling them to settle in the land. In response to Moshe’s concerns, they responded that not only would they fight with their brethren, rather, also they would be the vanguard, and would remain in the Eretz Canaan, until the lands were allotted to the other tribes, before going back to the East side of the Jordan.


What compelled them, to place themselves outside of Eretz Yisrael proper, set apart from their brethren, was the quality of the land, east of the Jordan, wherein they would be able to graze their flocks; apparently, they had more livestock than any other tribe. Their overemphasis on materialistic concerns may be part of an overall faulty outlook, further revealed when examining Moshe’s correction of their values. Two points are noted, based upon Moshe’s critique of their response: 1). misplaced allegiance, and 2). neglect of primary responsibilities.


First of all, Moshe points out that rather than making a commitment as the vanguard of the Children of Israel, when going into battle, for the sake of their inheritance in Eretz Canaan, they should see themselves as marching “before H’Shem,” first and foremost, according to His will. This should be their primary allegiance, then all else will follow. Even any commitment they felt towards their brethren should not be stronger than their devotion to H’Shem. As Arbavanel points out, the compassion towards their fellow tribes that compelled them to assist them in battle, does not match their obligation towards H’Shem. Our best intentions towards our fellow human being, even family and friends may fall short of the mark from time to time. However, when we fulfill our commitments to others, because we know that we should do so by divine decree, we are less likely to shirk our responsibilities.


Secondly, Moshe reminded the tribes of Gad and Reuben of their family responsibilites. They had initially said that they would “build sheepfolds here for our cattle, and cities for our little ones” (Numbers 32:16). However, Moshe responded, “Build you cities for your little ones, and folds for your sheep” (32:34), reversing the order of their words to show that their children were certainly more important than their livestock.” A lesson for modern times, whereof misplaced values may lead to being sidetracked by an over-emphasis on work, material goods, and the temporal realm. Lest we forget, a more balanced perspective on life, inclusive of relationships, spiritual blessings, and the realm of the sublime.


“Search me, O G-d, and know my heart, try me, and know my thoughts; and see if there be any way in me that is grievous, and lead me in the way everlasting.”
– Psalm 139:23-24, JPS 1917 Tanach

The Journey

dvar for parashas Mattos – Masei 5781

“These are the stages of the children of Israel, by which they went forth out of the land of Egypt.”

– Numbers 33:1 , JPS 1917 Tanach

The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of H’Shem” (Numbers 33:2), were seen from the perspective of G-d, each one as a significant journey of progress, according to His plan. Each time they set out on a journey to the next encampment, there was no need for regret, if they accomplished, learned, and advanced in character development, according to G-d’s will. Lessons learned, although, often from past mistakes, should also compel us anew to be more circumspect in our lives.


Thus, here is the segway to the applied application of Torah, from the passage that lists the forty-two journeys of B’nei Yisrael through the desert: each journey was a necessary stage, paving the way for the next advancement on the overall path from Mitzraim (Egypt) to Eretz Yisrael, as the Children of Israel are transformed into a G-d fearing people in alignment with the will of H’Shem, as given through His commandments.


Our own life journeys, from place to place mirror the template: the 42 journeys of the Israelites through the wilderness. They were brought out of a place of tumah (impurity), namely Mitzraim (Egypt), crossed through the Sea of reeds that parted for them, symbolic of immersion in a mikveh, and continued for forty years in the wilderness until reaching a place of kedushah (holiness) in the Land of Israel.


This journey serves to remind us of one of the main purposes in life: to move away from a sense of spiritual impurity to greater kedushah (holiness) by repairing our character defects and turning away from sin. In a similar manner that the Children of Israel were encompassed on all sides by tumah (impurity) in their environment, we should also be aware of the negative influences in our environment.

Our individual paths are designed by H’Shem to guide us through the various challenges we face in life. Once we learn the lesson, we may move on to the next place or situation that has another inherent challenge for us. Each stage may serve as a tikkun hanefesh, a repairing of the soul. The ultimate destination of the Israelites was the Promised Land; so, too, in a way, for us, inasmuch that Israel, under the reign of Moshiach (Messiah) is our ultimate inheritance.

“The path of the righteous is as the light of dawn, that shineth more and more unto the perfect day.”

– Proverbs 4:18, JPS 1917 Tanach

drash Pinchas 5781

 “Behold, I give unto him My covenant of peace.”

– Numbers 25:12, JPS 1917 Tanach

Pinchas, a grandson of Aaron, Kohein Gadol, nevertheless, had not been granted the status of a kohein (priest), at the time that Aaron and his four sons were designated as such. Rather, only the progeny of Aaron’s sons after their designation as kohein would also become kohein. Pinchas, having already been born at that time, did not automatically become one. Only the future born sons of Aaron’s sons would have that status. Yet, an exception was made, later on in the life of Pinchas, as shown from the narrative recorded in the Torah portions of Balak and Pinchas.

In spite of Balaam’s inability to curse Israel, he compels Balak to enact a devious plan. He explains to Balak that the way to bring malaise and judgment upon Israel is to weaken their kedushah (holiness) from the inside. Therefore, “through the counsel of Balaam,” given to Balak, King of the Moabites, both Moabite and Midianite women were sent to entice the people, “who began to commit harlotry with the daughters of Moab” (Numbers 25:1, JPS). Moreover, a leader of one of the tribes, Zimri, was seen with a Moabite princess.

Pinchas “rose up from the midst of the congregation” (Numbers 25:8, JPS). He followed the Israelite man into his tent, and executed both Zimri and his cohort. For this act, described as a zealous act for the L-rd, the plague that H’Shem inflicted upon the people for their harlotry ceased. Also, Pinchas himself was rewarded with H’Shem’s covenant of peace, an eternal covenant of priesthood, “‘because he was jealous for his G-d, and made atonement for the children of Israel'” (Numbers 25:13). This may sound like a conundrum, for how can he be rewarded with “a covenant of peace, for acting out of zealousness in such an aggressive manner?

Pinchas, was the only Israelite to take responsibility for the effrontery of Zimri and his cohort. For this outrage, of a Prince of Israel (Zimri) cohabiting with a Moabite princess, when he took her into his tent in full view of the congregation, could have set off sparks that would undermine the teshuvah (repentance) of the Israelites, and set an example of the worst kind. Moreover, Zimri’s very act is considered to be a challenge to the authority of Moses. When Pinchas acted, he brought peace between G-d and His people, thus compelling H’Shem to stop the plague that He had enacted as a punishment for the immorality of the people.

shiur Pinchas 5781

Discord was sown, when the advice that Balaam gave to Balak, was enacted upon the Children of Israel. Although Balak was not able to curse Israel, being compelled instead to bless, he still managed to set up circumstances in an underhanded manner, whereby the kedushah (holiness) and emunah (faith) of B’nei Yisrael would be diminished. He knew that the only way to bring about malfeasance upon Israel was to cause them to sin; as a consequence, G-d would have to respond to Israel’s transgression.

Balak and Balaam conspired against Israel; and they sent out Moabite and Midianite women to entice Israel. “And the people began to commit harlotry with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. And Israel joined himself unto the Baal of Peor; and the anger of the L-RD was kindled against Israel” (Numbers 25:1-3, JPS).

The kindling of H’Shem’s anger resulted in the form of a plague. Although the guilty were hanged after a makeshift court was held with the leaders of Israel residing, and a follow up by the judges of Israel further eliminated those who sinned in this incident, apparently, the plague continued to spread. The children of Israel were weeping, signifying teshuvah (repentance) outside of the Mishkan (Tabernacle). Moses and Aaron were present at the Mishkan, when an Israelite prince brought a Midianite princess into his tent, in full view of everyone present outside the Mishkan. What an affront to the dignity of the nation, and an insult to H’Shem. Such effrontery was condemned in one swift action by Pinchas.

His response was born out of zealousness; Pinchas executed the Israelite man and his cohort. “So the plague ceased from the people of Israel.” For this zealous act, Pinchas was rewarded with a covenant of peace. As the Talmud explains, “The Holy One, blessed be He said to Moses, ‘Be the first to extend a greeting of peace to him,’ as it is written, wherefore say, Behold, I give unto him my covenant of peace; and this atonement [that Phinehas has made] is worthy of being an everlasting atonement” (Sanhedrin 82b). Pinchas atoned for the sins of Israel, and reconciled the people to G-d.

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.