Parashas Korach

In this week’s parashah, we find that following Korach’s uprising, the Jews attacked Moshe and Aharon, accusing them of complicity in the deaths of Korach and his followers. Hashem responded to this by bringing a plague that wiped out some 14,700 people. (This is itself a fascinating topic for discussion, but not this week.)

Hashem then commands Moshe: Take 12 staffs, one staff from the prince of each Tribe – including a staff from Aharon for the Tribe of Levi – write the name of each Prince on his staff, and place the staffs in the Mishkan overnight. וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר בּוֹ מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵעָלַי אֶת תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶם, And it will be that the man who I will choose, his staff will bloom, and I will remove from Myself the complaints of the Children of Israel that they are complaining about you.

First, if Hashem wanted to offer a definitive sign that He had chosen Aharon to be the Kohen gadol, why would the flowering staff be more effective than Hashem’s having miraculously decimated Korach and the subsequent malcontents?

Furthermore, what is meant by the curious phrase “I will remove from Myself the complaints…”? If they were unhappy that He chose Aharon as Kohen, why would this miracle remove that complaint against Hashem?

And, if Hashem’s purpose in performing this miracle was to impress the nation, why were the staffs not left out in the open, so that everyone could see the great event unfold before their eyes?

Simply, we can understand that the episode of Korach had the potential to be quickly forgotten. Since the staff was placed back into the Mishkan as a permanent physical reminder of Aharon’s having been chosen, it served as an ongoing sign to the Jews of Hashem’s having picked Aharon.

As for the second question, we find that when the Jews complained about Moshe, Hashem considered it as though they rebelled against Him (see Sanhedrin 110a). Thus, Hashem was saying that he wanted to fend off further challenges against the legitimacy of Aharon as Kohen Gadol.

Perhaps there is another way to understand this episode, however:

The nation’s complaint was that Moshe was the Leader and Aharon was the Kohen.

Initially, at the time of Korach’s insurrection, they asserted that these positions were not taken legitimately. Hashem’s Presence and His miracles proved that He had, indeed, appointed them to these roles.

Their complaint now became one against Hashem: Why did you give us nothing?!

Hashem’s response was: That isn’t true.

Everyone person and each Tribe has a role. Aharon’s is in the Mishkan, and yours is where I placed you.

As proof, I’ll have Moshe take the staffs of all the Tribes and place them inside the Mishkan, the Machaneh Kehunah, the camp of the Kohanim. What happens? Only Aharon’s staff blooms. That is the place he has to fulfill his role as part of Klal Yisrael.

But part of the message was that in order to bloom, Aharon’s staff had to be there. Perhaps if the staffs would have been left elsewhere, it would not have been Aharon’s staff that blossomed, but that of the Tribe in whose territory it was left.

The message Hashem was sending was not only that Aharon was chosen as Kohen, but that Aharon was chosen only as Kohen (see Rashi 17:25); everyone else had their own role to play. This being the case, Hashem was removing from Himself the complaints of the Children of Israel that they had been disenfranchised by Hashem’s appointment of Aharon.

May Hashem guide us so that we each understand our proper role, and may He assist us so that we fulfill it appropriately.

Gut Shabbos

Parashas Behaalos'cha

In this week’s parashah, the Torah tells us how a group of people, “the rabble” decided that the mann Hashem was providing was not good enough; they craved a richer menu, like the one they imagined they ate in Egypt during the time they were there (of course, don’t bother confusing them with the fact that they were enslaved and barely being fed).

The Torah then digresses (11:7-9) to describe the properties of the mann: וְהַמָּן כִּזְרַע גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח: שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם אוֹ דָכוּ בַּמְּדֹכָה וּבִשְּׁלוּ בַּפָּרוּר וְעָשׂוּ אֹתוֹ עֻגוֹת וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן: וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו:, And the mann was like corriander seed, and its appearance was like that of crystal. The nation would go about and gather it, and they ground it in a mill or crushed it with a mortar and they would cook it in a pot and make it into cakes, and it’s taste was like that of dough kneaded with oil. And when the dew would fall on the encampment at night, the mann would descend on it.

Ibn Ezra points out that the Torah is explaining the absurdity of the complaint: The people were being provided with food that was easy to come by (it fell all over and was white), clean (it fell on the dew), convenient to take home (the seeds were small), easy to prepare in a variety of ways and tasty.

The most obvious lesson to us it to appreciate the countless blessings Hashem showers upon us, and to notice and thank Him for the many “hidden details” within those blessings.

There is another important lesson as well: When we do something for another person, we should make sure to do it in a way that it most helpful to that person, anticipating their needs and addressing each aspect of how we can help them most completely.

The Torah tells us that Hashem even went beyond the functional:וְעֵינוֹ כְּעֵין הַבְּדֹלַח, its appearance was like that of crystal, inviting and enticing. We should learn from His example, to do chessed with chessed, to truly live וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ in the fullest way possible.

In this zechus, we will certainly again merit to experience, visibly, Hashem’s boundless love for Klal Yisrael.

Gut Shabbos.

A Quick Thought on Shavuos

Many have remarked on the apparent irony that unlike other yamim tovim, Shavuos, when we celebrate our receiving the Torah, does not have any specific mitzvos.

Even more, the gemara (Pesachim 68b) tells us that some maintain that there is no obligation for a person to enjoy delightful meals on the festivals – with the exceptions of Shavuos and Purim, when all agree that a person must enjoy himself. Why must one enjoy physical delights on Shavuos? The gemara answers that it is because it is the day the Torah was given to Klal Yisrael.

Is that logical? Wouldn’t this be the day that calls for complete spirituality? Shouldn’t it be a day completely devoted to prayer, study and the performance of special mitzvos?

The Torah is telling us that the answer is a resounding No!

We don’t commemorate receiving the Torah through some special act. We relive receiving it through every act. Torah is not just ceremonies and observances. Torah is not limited to eating matzah or lighting the Menorah. Torah is supposed to guide everything we do each day. The objective of the Jew is to live Torah.

So that is how we mark this special occasion: By doing nothing unique to this day. By insisting that we not only daven, sing praises to Hashem, and study, but that we enjoy food and drink. Because Torah is more than ritual, it is meant infuse our every action with sanctity; to make our gustatory delight an act of Divine worship.

May we all merit to a renewed personal kabbalas haTorah this Shavuos, and may we yet merit to meet as we are oleh regel together, this very Yom Tov.

Gut Yom Tov.

Parashas Bamidbar

This week’s parashah with Hashem’s commanding Moshe to count the nation: וַיְדַבֵּר ד' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר: שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר לְגֻלְגְּלֹתָם, And Hashem spoke with Moshe in the Wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their leaving Egypt saying: Count the heads of the Children of Israel according to their families, by their father’s houses, with a reckoning of their names, every male according to their heads.

Why did the Torah find it important to tell us that this took place “In the Wilderness of Sinai, in the Tent of Meeting”? Once we know when the census took place, we can figure out that it was during the period the Jews were in the Wilderness of Sinai? Additionally, although that seems to have usually been the case, we don’t find the Torah telling us each time that Hashem spoke to Moshe in the Tent of Meeting, why tell it to us here? Finally, what is the meaning of the phrase “בְּמִסְפַּר שֵׁמוֹת, with a reckoning of their names,” a phrase that does not appear when Hashem commands the next census, in Parashas Pinchos?

The term used to count the Jews isשְׂאוּ אֶת רֹאשׁ , literally: lift the heads. A common explanation for this is that one purpose of the census was for each Jew to realize that he was an important part of the nation.

We know (see, for example, Rashi to Bereishis 32:20), that a “name” indicates a person’s essence and mission.

Perhaps the Torah here is teaching us that wherever we find ourselves – be it in a wilderness, where there is nothing else physically or spiritually, or in the Tent of Meeting, the seat of holiness surrounded by others – we always have a unique “name,” a unique mission and purpose. Each individual is there for a reason, and our goal is to fulfill the role we were meant to fill.

May Hashem give each of us success in “being all the was can be.”

Gut Shabbos.

Parashas Bechukosai

This week’s parashah begins with the Torah telling us the blessings we will receive if we toil in Torah and observe the mitzvos. We will be granted prosperity and peace; our enemies will be vanquished and Hashem will place His dwelling-place among us.

Then the Torah adds an interesting assurance: וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם, Hashem assures us that His Soul, as it were, will not reject (“purge itself of”) us.

But isn't it obvious that if we’re toiling in Torah and doing mitzvos Hashem wouldn't reject us? Why would we think that he would?

Perhaps this verse is not an assurance, however. Perhaps it is telling us how to succeed in having Hashem dwell among us and not reject us.

Chazal (Shabbos 105a) tell us that the first word of the Aseres HaDibros,אנכי , is an acronym for the words אנא נפשי כתיבת יהבית. The simple understanding of this phrase is “I (Hashem) Myself wrote this (the Torah) and gave it,” but the sefarim explain that this also means “I (Hashem) wrote and gave My Soul (through the Torah).”

People often want to “connect” to Hashem spiritually. They look for all sorts of unique and innovative ways to achieve this.

But Hashem’s “Soul,” as it were, isn't there; it's in the Torah and its mitzvos.

These pesukim tell us that there’s only one way to “connect”: בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם, through toil in Torah and observance of the mitzvos.

This is the only way to achieve וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכֲכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם' that Hashem will dwell among us and not reject us.

 May we merit all these berachos, bimheirah b’yameinu.

Gut Shabbos.

A Quick Thought on Parashas Behar

In this week’s parashah, we are taught the laws of Shemittah – when every seven years farmers had to allow their fields to lie fallow – and Yovel – the 50^th year, when they had to do the same.

Essentially, every 50 years, they were unable to work their fields for two consecutive years.

The Torah goes on to tell us that if people ask, “What will we eat?” Hashem will provide them with so much produce in the 48^th year, that they will enough food to last through the following seasons, until the crop planted in the 51^st year grows.

A frequently-asked question is: We seem to be rewarding a person’s diminished faith. After all, it appears that this blessing will only come in response to the question, “What will we eat.” What about those farmers who have faith in Hashem and do not ask this question?

The Rebbe Reb Zushia of Hanipoli offers a beautiful insight:

Hashem knows what we truly need, what will bring us the most  blessing, what will offer us the fulfillment and contentment. Money is not always the answer; there are often other areas of life where we can better use blessing.

The Torah assures us that the farmer who worries what he will have to eat will be granted all the food he needs.

The farmer who has complete faith and reliance on Hashem, on the other hand, may have a hard time scraping by during those same years. But he will be blessed by Hashem’s bounty in those areas where he truly needs it.

May we all merit Hashem’s brachah in our own lives, in every way.

Gut Shabbos

Parashas Emor

This week’s parashah includes the mitzvah of Sefiras HaOmer,  as we count the 49 days from the second day of Pesach, when the Korban HaOmer – from the grain of the new harvest – was brought, until Shavuos.

These are days when we anxiously await receiving the Torah on Shavuos, and many ask why it is that we count “up,” rather than “down.” After all, when people anticipate an event, they generally count down the days remaining, rather than the days that have passed.

Another question is: Why is this called counting the Omer? What connection is there between the Omer, our counting, and the culmination of our count with the arrival of Shavuos and Mattan Torah?

The word “omer” has numerous meanings. One is a measure of 1/10 of an eiphah¸which is the amount of flour used for this offering. Another (as used in Devarim 24: 19) is a bundle of grain.

The lesson is that during this period, we are not to simply passively count down the days to Shavuos; we are to use each day to count “up,” to accumulate a spiritual bundle by making another improvement.

We start by counting days – we realize that every small accomplishment brings us closer to our goal. Then, as we amass more bundles of achievements, we count weeks, an encouraging sign that our small bundles are piling up in our spiritual treasurehouse – not so that we can sit back, but so that we are inspired to work even more diligently toward our objective.

The Jews had 49 days to be transformed from a slave nation at the 49^th level of impurity to the lofty nation prepared to receive the Torah. On the seventh day after they left Egypt, as they stood at the Sea, the angels looked down at the Jews and the Egyptians and commented, “This group is idolators and that group is idolators!” Seven days in – 1/7 of their spiritual journey – they looked the same! But they were not the same, they were in the process of sanctifying themselves.

Our achievements are incremental. Their effects are not always evident – even to us. But as the days and weeks pile up, though our efforts, prayers, and siyata Dishmaya our bundles amass, so that when we complete our 49-day count, we can reach the level of angels (see Shabbos 88a) and pronounce “Naaseh venishma.”

Gut Shabbos.