Author: Kollel of Greater Boston

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By Rabbi Shimmy Sternfield

(וְהיָהָ עקֵֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאלֵהֶּ וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אתָֹם” (פרק ז’, פסוק י”ב”

“It shall be, in exchange for that which you will listen to these laws, and you will guard and keep them…” This week’s פָּרָשָׁה begins with a long list of blessings that Hashem promises us, “In exchange for that which you will listen to these laws…” The אלשיך הקַָדושֹׁ” asks, why does the Torah encourage us to keep the מִצוְתֹ in order to receive Hashem’s blessings? Don’t חז”ל teach that one should not serve Hashem עַל מְנתַ לקְַבלֵּ פרְָּס, in order to receive reward? The ספֵֶר אַפִּרְיוֹן (written by the author of the קִיצוּר שלֻׁחְָן עָרוּך) cites a גמְרָָא with the same apparent difficulty. The גמְרָָא relates that, when רַביִּ זיֵרָא felt too weak to learn, he would sit at the entrance of the בֵּית מדְִרשָׁ. He said, “This way, I can receive reward for standing up for the חכֲמִָים when they arrive.” Again, the same question arises. How could רַביִּ זיֵרָא honor the חכֲמִָים in order to receive שָכׂרָ? The אַפִּרְיוֹן records an answer based on the following הַלכָהָ : The שלֻׁחְָן עָרוּך rules that, although one may not receive payment to testify in בֵּית דִין, one may receive payment for traveling to see something so that one will then be able, and required, to bear witness regarding that event. The same is true, writes the, אַפִּרְיוֹן regarding מִצוְהָ performance. One is given שָכׂרָ not only for doing a מִצוְהָ, but also for putting oneself in a situation that will cause him/her to be obligated to do a מִצוְהָ as well. Although one should not perform a מִצוְהָ for the sake of being rewarded, it is acceptable for one to cause oneself to be obligated in מִצוְהָ performance with the intention of being rewarded. Accordingly, רַביִּ זיֵרָא meant that he would receive reward for going to the entrance of the בֵּית מדְִרשָׁ, thereby obligating himself to honor the חכֲמִָים as they arrived. Noting the use of the word “עקֵֶב” in the פָּסוּק, the אַפִּרְיוֹן suggests that we may apply the same answer to our פָּרָשָׁה. In context, this word means “in exchange for.” However, the word “עקֵֶב” also means “heel,” which is a clear allusion to walking or going somewhere. Perhaps, writes the אַפִּרְיוֹן, the Torah uses this word so that we apply both definitions, interpreting the פָּסוּק as follows: “It shall be that in exchange for going to make yourself obligated to listen to these laws, and you will guard and keep them [you will merit the blessings of Hashem].”

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By Rabbi Naftoly Bier

In פ‘ דברים, ח:יז, Deuteronomy, 8:17 it states, “And you will say in your heart my acumen and the strength of my hand earned me this wealth; and you will remember that I (Hashem) am the One who gave you the talent to earn your wealth…”

In the דרשות הר“ן , Rabeinu Nissim (who lived during the 14th century) notes, that the Torah does not say that “I am the One who gave you the money,” but explicitly states “the talent to earn your wealth.”

“The Torah is teaching that every person is gifted by Hashem with a propensity toward a specific endeavor; some are intellectually gifted, some are business savvy, some are artistic… Therefore, it is correct for one to express that one’s wealth came due to one’s predisposition due to Hashem’s benefaction. Nevertheless, one is simultaneously obligated to be cognizant at all times that it is Hashem who bestowed it to him.”

The Ran is teaching us a most profound, critical focus we are obligated to have. Every person is being instructed that one is compelled to recognize the talents one has and to contribute to Hashem’s world. This idea is very ennobling; it engenders that every action is denied as a spiritual action, for one’s use of their talent constitutes an opportunity to recognize Hashem’s providential kindness. When one is ready to commence their daily “profession,” one can say, “Thank you, Hashem for the talents You have lovingly given me, I will use them all assiduously and judiciously! Even moreso, the נביא חבקןק! States that all of one’s spiritual journey starts with צדיק באמונתו יחי’, which Rabbeinu Bachye explains to mean, conducting oneself in their profession with absolute integrity.” Even better yet, have a placard that states this edifying idea!

The גמרא סנהדרין צט teaches; Rav Elazar said every person is created to “toil” as it states in איוב (Job 5:7) “. אדם לעמל יולד “כי

“I don’t know which toil, is it to physically exert oneself… no, it means to toil with one’s mouth… but does that mean to speak properly (to pray) or to articulate words of Torah?” the Talmud concludes the greatest level of toil is Torah study.

As we examine this passage one is puzzled; what does it mean to toil with one’s mouth (speech); we define labor by physical exertion?

The lesson is that the word “עמל” is denied as the responsibility to activate one’s potential. Though the most exemplary endeavor is to immerse oneself in Torah study; any action in which one diligently utilizes one’s capabilities is denied as a spiritual achievement.

HaRav Yerucham Levovitz (דעת חכמה ומוסר ג:צב) enlightens us with a יסוד גדול, an important fundamental. Contrary to one’s understanding that one can develop fine character and Torah knowledge in any manner possible; without extreme toil and overcoming difficulty or adversity, one is not satisfying their purpose. The verse quoted is emphatically requiring us to live life with a “yoke” of actualizing one’s responsibility. For the measure to perceive how much one truly loves G-d is denied by one’s acceptance of carrying all burdens of life, including pain and suffering, using every moment as an opportunity to exert oneself to the fullest, notwithstanding the formidable challenges that are entailed.

HaRav Moshe Cordevero, the רמ“ק who lived in Tzfas in the 16th century, authored the classic, תומר דבורה (Dates of Palm). In the first section he delineates how a person can emulate HaKadosh Baruch Hu.

In the first paragraph he eloquently states, “It is only befitting that one emulates one’s Creator; only then will one sufficiently satisfy one’s being. ‘For one is created by the Almighty in His form and to emulate Him, ‘בדמות ובצלם’.” One has the utmost, constant imperative to develop the _nest character possible. Though there is a mitzvah, “והלכת בדרכיו, to walk in His ways” (to emulate Him), the רמ“ק is teaching us that we are logically responsible to, since we are created with the inherent ability to do so.

While this all seems very challenging in a “very busy world,” the Ran is teaching us that when one takes the time to truly focus on the potential everyone has due to Hashem’s beneficence, when one embarks on a life journey to actualize them, Hashem is there to facilitate it.

טוב גבר כי ישא עול מנעוריו, It is good, beneficial, for a person to take responsibility from one’s youth. (איכה ג:כז) The מדרש comments what type of responsibility; either Torah, a wife, or work. From one’s youth one must train oneself that life is about responsibilities. Only then is it possible for one to truly fulfill their gifted potential.

In summation, life’s journey is denied by living with grave responsibility to our Creator, it being life’s greatest accomplishment!

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By Rabbi Shloimie Lindenabum

עד הנהר הגדול נהר פרת (פרק א פסוק ז)

The Torah describes how Hashem sent the Jews to travel to the “great river, the Euphrates River.” Rashi explains that it is called a great river, even though it is not necessarily bigger than other rivers, because it is mentioned in conjunction with ארץ ישראל, the Land of Israel. R’ Chaim Shmulevitz notes that if a river can be considered great because of its mild connection to ארץ ישראל, how much more so, one who lives there, can become great and grow tremendously spiritually. This that we do not necessarily notice this impact of Israel on our level is because to receive the influence of the land, one must recognize its ability to influence. We find that the daughters of צלפחד asked for a portion of the land and Rashi says that because the women loved the land, they merited being saved from the גזירת מרגלים, the decree of the spies, and they were allowed to enter ארץ ישראל. Again, we see the concept that one who cherishes and values the worth of land, merits its special gifts and qualities. By truly appreciating the special opportunity of ארץ ישראל, we can use any connection with it to become great.

ותשבו ותבכו לפני ה’…ולא האזין אליכם…ותשבו בקדש ימים רבים (פרק א פסוק מה-מו)

After the Jews were punished that they would not enter ארץ ישראל, rather they would spend the next 40 years wandering the desert, they cried to Hashem in regret. The Torah says that Hashem did not hear their voices and did not listen to them. Immediately after, the Torah says that they remained in קדש for many days, and Rashi proves that they stayed there for 19 years. What is the connection between them staying in קדש and them crying futilely to Hashem? The Netziv explains that even though Hashem did not totally listen to their outcry, he granted them some reprieve by allowing them to remain in one location for 19 years- which was half of the 38 remaining years in the desert. This minimized the bother and discomfort of constantly moving and setting up camp. The Torah tells us about this, continues the Netziv, to convey a message to all generations that one should never give up hope from their prayers. Every prayer makes an impact, and even if it is not answered in the way we desire, it will accomplish something. No prayer goes unheeded.

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By Rabbi Naftoly Bier

In תהלים קל”ז , Psalms 137, Dovid Hamelech describes in painful detail the exile of the Jewish people from Eretz Yisrael, ציון , to the Euphrates River in Babylon.

“By the rivers of Babylon- there we sat and also wept when we remembered ציון .” The Medrash שוחר טוב , explains that until that point of time, the Jewish captives were not allowed to rest even for a moment, but were forced to “march” to their destination. The Babylonians fearing that the G-d of the Jews is merciful didn’t allow them the ability to ponder their plight and in turn to do תשובה, to repent, for if so their victory would be taken away. This idea is mentioned in מגילת איכה “ , Lamentations, both in 4:19, Our pursuers were swifter than eagles…” and 5:5 ,”Upon our necks we are pursued…”

“And also wept”, we had an additional reason that compelled us to cry. When living in ארץ ישראל , Israel they drank pure, clean water- either rain water, water from springs or wells whereas the water from the Euphrates was not as pure and many Jews subsequently died; this besides those who died due to the “forced march” and those discriminately slaughtered by our enemies.

When we finally arrived at the Euphrates, our leaders were stripped naked and chained in steel chains in order to degrade them and rob them of all sense of nobility (akin to what the Nazis ימח שמם did).

Despite this humiliation, we held our heads high, we retained our inner feeling of the dignity of being Hashem’s chosen people. נבוכדנצר , Nebuchadnezzar, the emperor, was incensed and ordered his officials to fill bags with dirt and place it on our shoulders, thereby causing them to be bent over. At that moment the anguished cries of Klal Yisrael “reached” the Almighty and he declared that the world should cease to exist, due to this terrible infliction. Even when we have removed ourselves from Hashem and are punished with exile, His relentless love is not mitigated and Hashem כביכול can’t manage the anguish it causes Him. Immediately He commanded the angels to remove the “backpacks”.

“On the willows within we hung our lyres. There our captors requested (demanded) words of song from us… Sing for us the song of Zion (the Holy Temple).”

Nebuchadnezzar demanded that they (Levites) join in celebrating his victory by joining him in a feast of celebration, where they would play the music of the בית המקדש for him and his idols.

“How can we sing the song of Hashem upon the alien’s soil? If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue (which sings the song) adhere to my palate if I fail to recall you, if I forget to elevate Jerusalem (the loss of it) above my foremost joy (marriage).”

The לוים , Levites, decided to break their fingers, thereby being unable to play their instruments. This is what is meant in Ezra 8:15, “I assembled them… but I could not find Levites there.” There were לוים , but they couldn’t play the instruments. Furious at this show of repudiation, the emperor ordered his soldiers to indiscriminately murder countless members of Klal Yisroel. Though there were mounds and mounds of corpses, the Jewish people were joyfully spirited that they didn’t succumb to act in a way disgraceful to Hashem’s glory, .כבוד

This idea is a manifestation of the inherent connection every Jew has to Hashem. Despite witnessing the destruction of the בית המקדש , the Holy Temple, the maiming and murder of countless brethren, the utter demeaning of all, the exile into a foreign land, the celebration of the victors with their idols and the natural feeling of despair, insecurity, fear, and uncertainty, nevertheless there is an eternal metaphysical bond between Hashem and His beloved people that is irrevocable.

The Babylonians perceived this; they therefore forced us on a “death march” not allowing us to reconnect to Hashem and subsequently when they witnessed our allegiance to Hashem they became enraged, due to their perception that they had been defeated by the “Jewish spirit”.

For us, תשעה באב , the fast commemorating all the terrible tragedies of history is not to dwell on specific tragedies but the general tragedy. (See Kinnos 25, where it is explained that we don’t ordain a day of mourning for specific tragedies, but rather all tragedies are part of the mourning of Tisha B’Av.)

The general tragedy is our loss of sensitivity of the ultimate gift that we are endowed with – Hashem’s relentless love of His people. If we are to be truly aware of this, we would immediately dedicate ourselves to a different path of life; one where due to our sincere appreciation of all that Hashem does for us; we would embrace total dedication to his Torah, His ultimate gift to us. Our mourning is for our lack of comprehension of what we are missing due to our assimilating society’s ideas into our lives, especially the rejection of governance. Responsibility and integrity, rather than rejecting it. On Tisha B’Av we reach the apex, crescendo of our mourning the loss of the proper perspective and with that true, keen insight we rededicate ourselves to Hashem.

May we merit Hashem’s help to attain this and in turn merit the coming of Moshiach, speedily in our days.

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By Rabbi Shloimie Lindenbaum

ואת בלעם בן בעור הרגו בחרב (פרק לא פסוק ח)

Hashem commands the Jews to wage war against the מדינים as revenge for them intentionally causing the Jews to sin. The Jews killed all the males of מדין, and the פסוק adds that they killed בלעם by the sword. Rashi explains that although בלעם did not live in מדין, and he had already returned home after failing to curse the Jews, he came back to מדין to collect a reward. He had advised that by causing the Jews to sin, מדין and מואב would be able to attack them, and sure enough, the Jews had lost 24,000 people after the sin. He came back to מדין for payment. R’ Uren Reich points out that בלעם had originally been hired, and promised incredible wealth, to curse the Jews. After he tried this and repeatedly, humiliatingly, failed, he declared that he was going back home (24:14). He departed with one last piece of advice- to cause the Jews to sin. Technically, they had never requested the advice, and he never charged them for it. When, in the end, his advice prevailed and thousands of Jews died, he came back to collect what he felt was rightfully his. Although he had no legal right to the money, the משנה in אבות tells us that בלעם was a person with terrible מדות, character, and a tremendous desire for pleasure (נפש רחבה). He therefore returned, pretending as though the money was rightfully his. His return to מדין resulted in his death at the hands of the Jews. R’ Uren comments, we see that a person with incredible spiritual potential, someone capable of receiving prophecy from Hashem, was ruined because of his bad מדות. It was his unrefined character that brought about his demise. When working on our spirituality, our connection with Hashem, it must always be in the framework of refined character and good מידות. Only then can we be successful.

אלה מסעי בני ישראל אשר יצאו מארץ מצרים (פרק לג פסוק א)

Before listing off the 42 encampments of the Jewish nation in the desert, the Torah introduces, “these are the journeys of the Children of Israel, who went forth from the land of Egypt.” R’ Yisroel Simcha Schorr asks, why do we mention here that they left Egypt? What relevance does that have to their travels? He explains that the 42 stations weren’t merely for the purpose of resting physically, rather each station had its own job, its own middah that the Jews were supposed to work on and perfect. This was a spiritual journey from the lowly levels of Egypt, making them fit to enter the holy land of Israel. Hence, as an introduction to their travels, the Torah reminds us that they were coming from Egypt, raising themselves to a spiritually higher level with each place they journeyed. The Baal Shem Tov applied this to our personal lives, saying that every individual also has 42 stages in life, each with their own unique opportunity for growth, until they can achieve their destination, their personal “Israel”, in the World to Come. Thank you to Rabbi Yoni Monat for contributing this beautiful piece.

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By Rabbi Naftoly Bier

In Chapter 32:1, the Torah introduces us to the discussion between Moshe Rabeinu, משה רבינו , and the tribes of Gad and Reuvain in the following manner: ומקנה רב היה לבני ראובן“ , And to the sons of Reuvain…” The question is, why does the Torah introduce the section with a “vav”, “and”; there must be a connection to the preceding chapter. Moreso, why didn’t they come immediately after the conquest of the lands they seeked as it took place earlier as we learned at the end of chapter 21?

The Alshich HaKodesh explains that only at this juncture after the spoils of war from the war against Midian were divided, did the tribes of Gad an Reuvain approach Moshe Rabeinu to allow them to settle on the eastern side of the Jordan River. For at this point the number of their cattle became so large that they felt that it would be impossible to have enough grazing pasture on the western side of the river.

It is possible there is a subtle message also being taught. When we study/learn chapter 31:25-54, we are startled at how much the Torah elaborates, detailing the spoils of war with Midian exactly how much each group received. We could have done the math ourselves! And what difference does it make exactly how many sheep, donkeys, cattle, etc. there were? Furthermore, why were Moshe Rabeinu, Elazar HaKohen, and ראשי אבות העדה involved in the counting and distribution; designate a group of cattle merchants to do this tedious, mundane task?

The Ramban 31:36 answers that the Torah is relating a miracle that despite the time it took to divide the spoils not one animal died.

In פ‘ חיי שרה , the Medrash asks why is it that the Torah spends “so much space” to relate the purchase of the מערת המכפלה , the burial place of the patriarchs and matriarchs (and אדם וחוה , Adam and Eve), whereas so many mitzvos are only a couple of words? “How many quills are broken, how much ink is spilled!”

The Medrash, בראשית רבה נח:ח , answers to teach us: ‘כל שהוא מברר מקחו של צדיק כאילו מקיים את העשרת הדברות כולה שנאמר בני חת עשרה פעמים’

“Whoever clarifies a sale to a righteous person (every blade of grass, every bush, rock is specifically designated to the rightful owner) is analagous to observing the עשרת הדברות, the Ten Utterances (Commandments).” This being inferred from the fact that the sellers, the “children of חת, Cheis” are repeated ten times.

The fundamental, unequivocal foundation of all of positivity in עבודת ה‘ , life, is the absolute adherence to integrity and honesty. If one conducts oneself in such a manner, it is the segue to all of Torah, for the most honest questions are, where do I come from and what is the purpose of my creation?

When one divides 675,500 sheep, it is an arduous task. To do it correctly demands that one ascertain the worth of every sheep; it depending on the health, weight, and milk production. Yes, it would be expedient to just say to one another, “Well, we are getting it for free anyway, let’s just divide it in half without all the bother.”

The Torah emphatically teaches that’s not proper; one has to be absolutely honest and tedious in the division for every person wants to fairly gain the same as another. This idea of integrity is so fundamental that the leaders of Klal Yisroel were appointed by Hashem, in order to inculcate Klal Yisroel with this monumental message. The miracle (Ramban) took place as a testimony to their impeccable honesty.

The juxtaposition of the request of tribes of Gad and Reuvain can be understood in the following manner: Recognizing the essentiality of אמת, “truth” as the founding principle of all of Torah, they selflessly offered to not cross the Jordan River, in order to establish a paradigm for absolute honesty in business dealings. Being the owners of large herds of cattle necessitated adequate grazing lands, which they asserted can only be on the eastern side of the Jordan River.

The Talmud ⋅מכות כד, Tractate Makkos 24a teaches that the נכיא חבקוק, the prophet Habakkuk instructed that all the principles, Mitzvos of the Torah are included, coalesced or unified in one basic principle: אמונה. Rabbeinu Bachye defines אמונה as integrity in one’s financial dealings as we are taught by ירמי’ הנביא, the prophet Jeremiah, chapter 5 verse 1, “Walk about the streets of Jerusalem… if you will find a person who dispenses justice and seeks truth (integrity) then I (Hashem) will forgive it.” Explains Rabbeinu Bachye, “if one is negligent to be honest in their financial dealings, they will invariably come to neglect Torah and will forfeit their place in עולם הבא, the ‘World to Come’. Repeatedly, he teaches that is incongruous for a dishonest person to connect, relate to Hashem who is the paradigm of אמת.

Moshe Rabeinu perceived flaws in their intentions and reasoning. Though outwardly it seemed very selfless and spiritual on their part, they were lacking in perfection of not having any emotional, intellectual, or financial bias in their arguments.

A formidable challenge in our daily living is to relentlessly question ourselves if our actions are pure. The Torah teaches us that if we conduct ourselves in our financial affairs with consummate integrity, we will be developing an ability to truly accomplish genuine objectivity in all of one’s actions. Rav Yaakov M’Lisa in his commentary on שיר השירים, Song of Songs, 3:2, “ I, (Hashem) arose and travelled through the city, in the streets and squares, I was seeking who I love and I couldn’t locate him”, explains that שלמה המלך teaches us that if Hashem would find an individual who is perfectly honest in his monetary affairs, one would bring Moshiach due to this achievement!

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By Rabbi Shloimie Lindenbaum

בני בנימין למשפחתם…אלה בני דן (פרק כו פסוק לח-מד)

The Torah details a count of each tribe with the number of families [in the first generation] in a tribe and the total number of members. The tribe of Binyamin is counted as starting with seven major families, and in ספר בראשית, Binyamin is said to have had ten sons. Dan, however, is said to have had only one son, and here too the tribe of Dan is listed as having started with only one family. In addition, the Gemara in סוטה says that this one son of Dan was deaf. The Chofetz Chaim points out that anyone who saw the families of Dan and Binyamin in the first generation would have assumed with certainty that Binyamin’s tribe will grow and flourish quickly and vastly, while Dan’s would take a while to build up. However, the numbers of individuals in each tribe, as of our Parsha, are startling. Binyamin has 45,600 members and Dan has 64,400, that is almost 20,000 more people after just a few generations! We see from here that when Hashem wants a tribe to grow bigger, they will, regardless of their chances statistically, and so too if He wants a different tribe to not be as big. This applies to all areas of life as well, many times a person can be in a position where it seems obvious that they will have a hard time financially compared to others, and yet Hashem can flip the fortunes easily. Everything is in His Hand.

יפקד ה’ אלקי הרוחת לכל בשר איש על העדה (פרק כז פסוק טז)

When Moshe is informed by Hashem that he will not enter ארץ ישראל, he asks that Hashem appoint a worthy and qualified leader in his stead. He phrases his request, “the G-d of spirits of every individual should appoint a leader over the congregation”. R’ Levi Yitzchak of Berditchev would say that Moshe specifically referred to Hashem in this context as the G-d of everyone to indicate that just like Hashem loves each member of כלל ישראל equally so too should the new leader be equally caring, responsible, and loving for every individual in כלל ישראל. R’ Yitzchak Zilberstein quotes a story that illustrates a leader’s responsibility to think about each person in our nation. The Tchebiner Rav, Rav Dov Ber Weidenfeld (1881-1965), lived in Yerushalayim and had many beloved students. When his daughter got engaged, he was going to travel for his new son-in-law’s aufruf which was to take place in a different country. One of his close students was a renowned chazan and offered to travel along for the aufruf to enhance the davening with his tremendous talent. The Tchebiner Rav accepted this offer, and the student came along. When Shabbos came, the Rav told the student, “You will not be davening with me this Shabbos.” To his student’s surprise, the Rav explained, “I heard that there is an orphan who lives here who will be having his aufruf in a different shul this Shabbos. If you came to daven by me, the whole city will turn out to hear you and the orphan will be left with a practically empty shul for his simcha. You will go daven in the orphan’s shul and that way the city can hear your beautiful prayer and the orphan will have an honorable simcha.” Such was the concern of a Torah leader for each individual Jew, even one that he had no connection to previously. This is the quality that Moshe felt was essential for his successor.

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By Rabbi Naftoly Bier

In recognition of what פנחס, Pinchas, did to literally save the Jewish people from Hashem’s wrath, he was gifted with שלום, harmony (במדבר י:י״ב).

Immediately preceding the Torah states “את בקנאו קנאתי” (י:י”א). “When he zealously with a flaming rage” demonstrated with palpable passion his singular, selfless dedication to Hashem and His children, Klal Yisroel, despite extreme danger to himself.

Let us define קנאה. Usually, it is translated as jealousy. For example, “הקנאה… מוציאין את אדם…י” “Jealousy takes a person away from the spiritual world”.

In לא-כט: יא  ,פ’ בהעלותך, we learn of two people, אלדד ומידד, who were prophesizing that משה רבינו, Moses was to die and יהושע, Joshua would lead the people to the land of Israel. יהושע implored משה, “My master, cause them to stop.” Moshe retorted, “Are you jealous for my sake?”

Rashi explains that קנאה denotes a person who focuses one’s heart and mind on a given situation to either avenge or to aid. In פ’ פנחס, Rashi translates it to personify one who is “inflamed” (strives) to take vengeance for the sake of rectifying a situation.

While it seems to be different ideas, it points to a fundamental translation of קנאה, that being disharmony. When there is a situation that necessitates a solution or a reaction; that state of being is defined as קנאה, disharmony. One can rectify the situation by ridding oneself of the problem or one can correct the problem; in both cases, relentless, wholesome dedication is needed to create a lasting solution.

Jealousy is a direct result of a situation where one feels that it is unfair, or incorrect that someone possesses more than the other be it wealth, intellect, knowledge, beauty, etc. Rather than motivating oneself to aspire to utilize their own talents with greater dedication; one casts aspersion on the other, causing disharmony. Jealousy is the palpable result of a state of disharmony.

פנחס witnessed a discordance between Hashem and Klal Yisroel due to their degenerate behavior. Klal Yisroel justified their activities by arguing that after sojourning in the desert for forty years, completely detached and disengaged from the outside world, it would be impossible for the mortal human being to overcome their physical urges and drives, which had been latent due to their “living in the clouds”, ענני הכבוד. All their needs had been miraculously taken care of by Hashem; they hadn’t been exposed to a world culture antithetical to the Torah (אזנים לתורה). פנחס taught, indoctrinated כלל ישראל that the most barbaric, heinous act possible, that being murder, could be done completely, selflessly for the sake of Hashem, therefore being defined as a spiritual act. Not only is it possible to serve Hashem in a physical world environment, but more so, even murder can be sublimated. This being the true challenge of life, to transmute all actions into a spiritual framework.

Pinchas’s actions were predicated on his zealous desire to bring dignity and honor back to Hashem and to save Klal Yisroel from destruction. ( (תהלים ל:ק“ויעמד פנחס ויפלל”, And Pinchas stood (in front of Hashem) and he judged himself.” “Am I doing this act of “murder” totally for the sake of Hashem, or am I 1) doing it to gain fame or 2) to assuage my anger that I am directing at a great person, זמרי, for engaging in a depraved act?”

The Torah states; Hashem said, “אהרון בן …פנחס הכהן”, that Pinchas the descendant of Aharon the High Priest nullified My anger. Aharon HaKohen was the quintessential lover of all; this trait was endemic to Pinchas and therefore he was blessed that most of the subsequent גדולים כהנים, High Priests would be of his lineage. Pinchas was able to harmonize two opposite traits; passionate love and assertiveness in one action. Though dichotomous usually, one who solely lives for the betterment of the world can achieve this lofty status. In reward, he was benefacted the gift of שלום, harmony. פנחס either lived for 400 years or is הנביא אליהו, who never died the natural death of everyone. Death is a result of the inner tension of the different drives that constitute the human; since פנחס succeeded in merging them in equilibrium, he was gifted with the ultimate harmony, eternal life! (For a discussion of what it means that פנחס didn’t die, see the שו”ת חתם סופר (חלק ו’-ליקוטים צ”ח))

The ability to merge in harmony a person’s drive is dependent on living with integrity at all times. Only then can a person consistently focus all their drives toward one goal.

Rav Shamshon Raphael Hirsch explains that פנחס will be אליהו, for in the generation of משיח, there will be a wide gap between the generations. The ability of פנחס to harmonize will bring the world to unity and the coming of משיח speedily in our days.­­­­

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By Rabbi Shimmy Sternfield

“מה טובו אהלך יעקב משכנותך ישראל”  (פרק כ”ד, פסוק ה)
“How good are your tents Yaakov, your dwelling places Yisrael.”

When בִלּעְםָ went to meet with בָלּקָ he intended to curse the Jews. Hashem, however, forced בִלּעְםָ to change his words and bless them instead. The גמְרָָא in סנַהְדְֶריִן says that the curses which בִלּעְםָ had intended to give can be inferred from the blessings that בִלּעְםָ ultimately gave. One of the examples the גמְרָָא mentions is that from this פָּסוּק we see that בִלּעְםָ wanted to curse the Jews that they would not have בָּתֵּי כְנֵסִיוֹת, places where they would gather together for Torah study. Simply understood, the גמְרָָא is defining the “tents” and “dwelling places” mentioned in the פָּסוּק as בָּתֵּי כְנֵסִיוֹת and ,בָּתֵּי מִדְרָשׁוֹת Shuls and Yeshivos. Although בִלּעְםָ complimented these places, he had really intended to say that the Jews should not have these holy places in which to gather. The גמְרָָא in בָבָּא בַתְּרָא , however, interprets the “tents” and “dwelling places” literally, referring to the Jewish homes. בִלּעְםָ saw that the Jewish tents were arranged so that the door of one tent did not face the door to another, thus promoting privacy and modesty. Reb Moshe Feinstein, זצ”ל , explains that even according to this interpretation, the פָּסוּק still alludes to a plan to curse the Jews not to have בָּתֵּי כְנֵסִיוֹת and בָּתֵּי מִדְרָשׁוֹת . When בִלּעְםָ complimented the modest behavior of the Jews in their homes, what he really intended to say was that they had no need for Yeshivos. The חינוך that they were receiving at home would be sufficient. The reality, however, is that this is untrue. Yeshivos are imperative for the success of כְּלַל יִשְׂרָאֵל. There is much to be gained from being in a group under the guidance of a Rebbe, and we cannot rely solely on דחינוך received at home. While suchדחינוך is very important, it cannot be a replacement for Yeshivos.

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By Rabbi Naftoly Bier

We are living in uncertain times, when we are aware of a sharp rise in anti-semitic vitriolic incidents, and a general concerted effort to abuse the Jewish people who are the ones who have “represented” the idea of a monotheistic G-d for millenia.

בלעם הרשע states in Numbers 23:9, “…they (the Jewish people) are a nation that is separate, (dwells in solitude), amongst the nations they are not reckoned.”

The נצי“ב, Rav Naftali Zvi Yehuda Berlin זצ“ל (early 19th century) explains that the Torah is teaching us the fundamental dynamic of anti-semitism.

When the Jewish nation retains its singular, spiritual identity even when they are citizens in another country, they gain the respect and awe of their “hosts”. As the Torah states, Deuteronomy 28:10, “Then all the peoples of the earth will see that the Name of Hashem is proclaimed over you, and they will revere you.” But when we regretfully distance ourselves from our special status as Hashem’s “dearest chosen children” who were gifted the treasure of His Torah, we lose their respect. As Rabbi Samson Raphael Hirsch stated, “When the Jew acts in the manner of a non-Jew, anti-semitism rears its ugly head”.

When one compares a tree to a rock, the tree’s magnificent beauty and its growth pattern makes it incomparable to an ordinary rock. But when the tree is dying, lacking fruit or leaves, the rock is much more desirable. The tree actually now becomes displeasing in the eyes of the beholder.

This same principle applies to Klal Yisroel. We are gifted with a remarkable נשמה, soul, we are the beneficiaries of the true blueprint of exemplary living, the Torah. When we live accordingly, utilizing every moment of our existence to not only live with Hashem every moment, but also to promulgate His Torah to all of humanity, the world’s populace views us with incredulity, fascination, and enlightenment.

But when we seek to join a world order that is antithetical to our נשמה, our esteem is greatly diminished, the world saying it’s incomprehensible for this exalted people to fall into the deep abyss of lust, infatuation, glory, materialism, and dishonesty.

One can ask why; aren’t they joyous that we have joined their ranks? Hashem created a dynamic that עשו שונא את יעקב, that there is an innate hatred of the Jewish people. לבן , Laban, wanted to destroy the “league of G-d-abiding citizens” for every person wants the liberty to act on their own with no restrictions. To counter this, Hashem created the above dynamic (Deutoronomy 28:10) where people naturally respect those who represent true, spiritual, selfless living. But when this is foresaken by Klal Yisroel, the inner despisement of a spiritual life is evoked in the world.

When אברהם אבינו was instructed to become the אב המון גוים, to teach all of humanity the principle of a monotheistic G-d, he was told to circumcise himself, ברית מילה, as a means of being cognizant at all times, that despite his activity in the greater world, he should always know that he is to be different! When Klal Yisrael were initially in Egypt they resided only in Goshen, completely disengaged from the Egyptian population in order to protect their serene, inimitable lifestyle.This was due to Yosef HaTzaddik being the ruler; he prohibited any activity outside of their space. After his death, the Egyptian government permitted then to interact with the local inhabitants. Unfortunately Klal Yisrael, slowly but slowly, assimilated to a point that many abandoned their adherence to ברית מילה, circumcision. This in turn evoked a reaction that Pharaoh declared that we must find a way to rid themselves of the fictional, ‘made-up’ Jewish menace.

This idea of losing all respect when we immerse ourselves in their world is articulated by the נביא הושע, the prophet Hosea, 8:8. “Israel has been swallowed up (we gave up our spiritual uniqueness), now they have become amongst the nations like a useless vessel.” We are compared to fire, while the nations are compared to water. Fire can enhance water i.e. a delicious warm soup, purify contaminated water, while water can extinguish a fire. We are here to enhance the lives of others, otherwise we are in a state of danger of being חת ושלום, afflicted or persecuted.

How do we deal today with the increasing anti-semitism? Firstly, by recognizing the metaphysical cause, that our lives have to be defined by our complete allegiance to Hashem and His Torah; otherwise the world despises us. Though we can’t be perfect, we must value what our true task is.

Secondly, the ultimate digression is the lack of Torah study. The נביא הושע i 8:1-3, teaches us that “the enemy will swoop upon the Temple of Hashem… for they have rebelled against my Torah.” The Talmud Yerushalmi explains, to gain the love of Hashem necessitates not only devotion to the study of Torah, but extreme dedication to enabling others to do the same. If Klal Yisroel in the times of antagonism would dedicate themselves to Torah study and its dissemination, we would be blessed with Hashem’s mercy.

Today we witness with Hashem’s intervention, the unprecedented explosion of Torah study (as prophesized by זכריה הנביא, שלמה המלך, and ירמיה הנביא). We pray that it is the precursor to the coming of Moshiach speedily in our days.