Parasha Insight

Rabbi Eli Mansour
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  1. 2 days ago

    Don't Be Too Smart!

    We are all familiar with the story of Moshe hitting the rock, an act for which he was punished. Less familiar, however, are the circumstances that led to Moshe's decision to strike the rock, after he was commanded to produce water by speaking to it. The background to the story is the death of Moshe's sister, the righteous prophetess Miriam, in whose merit a miraculous well provided water for Beneh Yisrael throughout the previous forty years of travel in the wilderness. This well accompanied the people, and water supernaturally flowed from it, ensuring an adequate supply of fresh water. When Miriam passed away in the final year of Beneh Yisrael's sojourn in the desert, the well dried, leaving Beneh Yisrael without water. In response to their complaints, G-d instructed Moshe to assemble the people around the rock – the rock of Miriam, which had stopped providing water – and tell it to once again produce water. Rashi (20:10) explains that after Moshe assembled the people, they argued with him, asking why he needed to produce water specifically from this rock. Surely, Hashem was capable of providing water from a different rock. They pointed to another rock, whereupon Moshe and Aharon exclaimed, "Can we extract water from this rock?!" Moshe then struck it several times, and, sure enough, water began to flow. Why did the people challenge Moshe to produce water from a different rock? Why were they not content with having Miriam's well resume its production of water? The answer is that the people thought that extracting water from a different rock would create a greater Kiddush Hashem (glorification of G-d's Name). After forty years, water flowing from Miriam's rock was no longer considered special or miraculous. Certainly, they figured, G-d's glory would be manifested much more dramatically if water was produced from a different rock. The people's motivations, then, were sincere, but they were still wrong – for the simple reason that G-d had commanded Moshe to produce water from this particular stone. Why He chose specifically this rock was not for them – or for us – to understand. They were to faithfully and humbly abide by His commands even when they did not grasp their logic, and even when different options seemed more rational. This perhaps explains the connection between this story and the preceding section in the Torah – the law of the Para Aduma ("red heifer"). This command is commonly regarded as the quintessential "Hok" – Misva whose rationale eludes our comprehension. There is no logical explanation for why slaughtering a perfectly red cow, and then burning its ashes, mixing it with water, and sprinkling the mixture on people who had become impure, should have any meaning or significance. But the Torah commands that we prepare this mixture, and that people who had come in contact with a corpse have this water sprinkled on them before they enter the Bet Ha'mikdash or eat the meat of sacrifices. This Misva, more than any other, exemplifies the notion of faithful subordination to the divine will, of obedience to Hashem's commands against our logical understanding. For good reason, then, the Torah juxtaposed the Misva of Para Aduma and the story of Moshe and the rock – because both underscore the message of surrendering our logic and reason to the will of Hashem. The lesson of this Parasha is that we must not try to be "too smart." The Torah promises that observing Shabbat brings material prosperity – even though logic dictates that working an extra day every week increases profits. We must not try to "outsmart" the Torah by thinking that keeping the business open on Shabbat will lead to greater earnings. Some mothers encourage their marriage-age daughters to stop following the requirements of modest dress to increase their chances of finding a husband. They figure that since marriage is a Misva, the right thing to do is to dress this way so they can fulfill this Misva. But this is incorrect. When G-d tells us to do something or not to do something, we need to obey even if we can come up with logical reasons not to. The intellect is a precious gift that Hashem granted us for the purpose of learning, building and achieving. At the same time, however, He demands that we suspend our logic when necessary to show our humble subservience to Him and to His will.

  2. 18 Jun

    Parashat Korah- Recognizing the Good

    Two of the important figures in Korah's brazen uprising against Moshe were two brothers named Datan and Abiram. Interestingly, we are not told what it is that they were fighting for. Korah himself, as Rashi brings, resented the fact that his cousin was chosen over him for a prestigious leadership role (head of one of the three families of Leviyim). The 250 men who joined Korah vied for the privilege of serving as Kohanim in the Mishkan. Datan and Abiram, however, simply ridiculed Moshe. In the message they delivered to him, they accused Moshe of taking them out of Egypt – which they described as "a long flowing with milk and honey" – to die in the wilderness. But they did not say what it is that they want from him. These men had a long history with Moshe. The Sages teach us that they were the men who disobeyed Moshe's instructions regarding the manna – leaving manna over to the next morning, and going out to collect on Shabbat – and they were the ones who advocated for returning to Egypt after hearing the spies' frightening report about the nations in Eretz Yisrael. In truth, their history with Moshe goes back even earlier – to the period of bondage in Egypt. The Midrash teaches that when Moshe saw an Egyptian taskmaster beating a member of Beneh Yisrael – that was Datan. And the next day, when Moshe saw two members of Beneh Yisrael fighting – those were Datan and Abiram. Moshe saved Datan's life when he was being beaten by the Egyptian, and he then saved Abiram when he was being beaten by Datan. Yet, instead of expressing gratitude to Moshe, they betrayed him, reporting him to Pharaoh. One of the commentaries explains why they harbored such ill-will toward Moshe. The Midrash relates that the Egyptian who was beating Datan had a relationship with Datan's wife. Moshe knew of this through Ru'ah Ha'kodesh (prophetic insight). Datan and Abiram did not want this information spread, and so they first tried having Moshe killed, by reporting him to Pharaoh. When Moshe returned to Egypt many years later as the nation's leader, Datan and Abiram repeatedly disobeyed Moshe and rejected his authority, so that if he ever mentioned anything about their secret, it would not be taken seriously. This is why they seized every opportunity to oppose and ridicule Moshe – and this is why they joined Korah's uprising. Remarkably, however, even after Datan and Abiram joined Korah in his uprising against Moshe's authority, Moshe still did not give up. The Torah tells (16:12) that Moshe sent them a message, inviting them for a meeting. According to some commentators, Moshe delivered this message because he still believed that they could repent. Even after all Datan and Abiram had done wrong, despite their pattern of defiance and contempt for him – Moshe still held out hope, he still believed in their capacity for goodness. The reason, as some have explained, is that Moshe never forgot the good that Datan and Abiram once did. Back in Egypt, Datan and Abiram served as Shoterim – foremen appointed by the Egyptian taskmasters to oversee the work done by the Israelite slaves. If the slaves did not complete their quota of work, then the Shoterim would be beaten. Datan and Abiram, as sinful as they were, took the beatings rather than deal harshly with their fellow Jews. They allowed themselves to suffer the consequences of the slaves' failure to complete their quota of work. Moshe did not allow Datan and Abiram's repeated misdeeds and even personal attacks to overshadow the good that they did. He recognized their capacity for goodness – even after they challenged and defied him several times. It was only here in Parashat Korah, when they rejected his "olive branch," when they refused to even speak with him, that he despaired. This is a crucial message for parents and educators. Too often, parents and teachers see the child's misbehavior and failures, but not the child's achievements and successes. This is a mistake. While certainly standards must be enforced, it is imperative that children know that all the good they do is recognized, appreciated and respected. In today's day and age, especially, children face unprecedented spiritual challenges. The lures and distractions of today's world make it so difficult for youngsters to do the right thing, to remain religiously committed, and to succeed academically. Every success, every mitzvah , everything that youngsters do right must be enthusiastically celebrated. Whatever mistakes children make do not erase the good that they do. The more encouragement they receive, the more motivated they will be to continue working and struggling to achieve despite the challenges that they face.

  3. 11 Jun

    Parashat Shelah- The Arrogance of the Spies, the Humility of Yehoshua

    Parashat Shelah is famous for the story of Het Ha'meragelim – the sin of the spies. Moshe sent twelve men – one representative from each tribe – to survey the Land of Israel and report back to the people, and when the spies returned, they persuaded Beneh Yisrael that they could not conquer the land, for which thy were severely punished. The Torah makes a point of mentioning that before Moshe sent the spies, he renamed one of them – his faithful disciple, Hoshea – changing his name from "Hoshea" to "Yehoshua" ( 13:16). Rashi explains that Moshe gave Yehoshua this new name as a prayer that he would be protected from the sinister plot of the other spies. The name "Yehoshua" can be read as a combination of the words "Y-ah Yoshi'acha" – "G-d shall save you." This was Moshe's prayer that Yehoshua would not be influenced by his peers who would decide to speak negatively about the Land of Israel and sow despair among the nation. We must ask, why did Moshe pray on behalf of only Yehoshua? If he anticipated the likelihood that the spies would betray their mission, and seek to dissuade the people from entering into the land, then why didn't he pray that they should all be protected from this grave mistake? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered this question by noting Targum Yonatan Ben Uziel's translation of this verse. Targum Yonatan writes that Moshe changed Yehoshua's name because he noticed "Invatanuteh" – Yehoshua's unique humility. Somehow, Yehoshua's especially humble character necessitated this prayer, that he should be protected from sin as he embarked on this mission. The Rebbe explained that normally, one cannot pray for another's Yir'at Shamayim (fear of Heaven), that the person should do the right thing and avoid wrongdoing. The Sages famously taught us, "Ha'kol Bi'ydeh Shamayim Hutz Mi'yir'at Shamayim" – "Everything is in the hand of Heaven, except the fear of Heaven." We can and should ask Hashem for that which lies beyond our control. Religious observance, however, is our responsibility. We cannot ask Hashem to make somebody religiously committed – because he needs to motivate himself to be committed. But if so, then Moshe's prayer for his disciple is very difficult to understand. How could Moshe pray that Yehoshua do the right thing, if one cannot pray for somebody else to avoid sin? The Rebbe answered that we can pray for somebody's spiritual success if that person is already investing effort to achieve spiritual success. For example, we cannot pray to Hashem to help somebody wake up in time for Shaharit if he goes to sleep late and doesn't bother to set an alarm clock. If, however, a person who has this weakness – often failing to get up on time – makes an effort to improve, such as by going to sleep at a reasonable hour and setting an alarm clock, then it is certainly appropriate to pray that his efforts should succeed. And this is true of all areas of religious life – once a person is making a genuine effort to succeed, then he – and others – can pray that those efforts should bring the desired results. With this in mind, we can return to Yehoshua and the spies. The Rebbe explains that Moshe sent the spies on a fact-finding mission. Their job was to objectively report the information, to tell what they saw, without giving any interpretation or offering an opinion based on that information. It was their job to determine the facts – and it was Moshe's job, and only Moshe's job, to reach decisions based on those facts. The spies' sin was arrogantly usurping Moshe's role. After they reported the facts, they gave their assessment about the prospects of capturing Eretz Yisrael – an assessment which wasn't theirs to make. They decided that their opinion was more important and more authoritative than that of Moshe Rabbenu – and this was their sin. Before Moshe sent the spies, he was well aware of this danger. He knew of the natural tendency that people have to form opinions about things which are for the experts to decide, to assume they know better, to feel overly confident in their perspectives, their ideas and their impressions. But he could pray only for Yehoshua – because he saw that Yehoshua worked on his quality of humility. Upon seeing how Yehoshua made a conscious effort to remain humble, Moshe prayed that these efforts should succeed, that Yehoshua would remain humble and not overstep his bounds. Moshe could not pray for the other spies, because he did not see them working on their Midda (quality) of humility. He therefore prayed only for Yehoshua, his student who worked to live humbly, asking that these efforts should protect him from the arrogant tendency to give opinions that shouldn't be given.

  4. 4 Jun

    Parashat Be'HaAlotecha- Don’t Miss the Point

    The Torah commands in Parashat Beha'alotecha (10:9) that when Beneh Yisrael are compelled to fight a war against an enemy, "Va'hare'otem Ba'hasoserot" – they must sound trumpets. The Rambam, in the beginning of Hilchot Ta'aniyot, understands this verse as a more general command to pray to G-d during times of crisis. The Torah speaks of a war against "Ha'sar Ha'sorer Etchem" ("the enemy who terrorizes you"), and the Rambam interprets the word "Sar" to mean any form of "Sara" – trouble, or crisis. Whenever we face some kind of danger, we are obligated to turn to Hashem in prayer. Nowadays, when we do not have the special "Hasoserot," the Misva to turn to G-d in prayer remains. It must be emphasized that the Rambam here does not merely advise us – or even urge us – to turn to Hashem in times of crisis. Rather, he presents this as an outright obligation, as Misvat Aseh – a Biblical command. The Torah requires us to pray to G-d for help when crisis befalls us. The reason for this obligation is that Hashem brings us crises specifically to draw our minds and hearts toward Him. Over the course of our busy lives, with all the countless responsibilities and pressures that we have, we can very easily forget about G-d. We might not be as mindful as we should be of how He is caring for us at all times, of how He is providing us with all our needs, of our obligations towards Him, and of the importance of cultivating a deep bond with Him. When crisis strikes, we must realize that Hashem is knocking on our doors, so-to-speak, calling for our attention, asking us to devote more attention to Him. The Hebrew word for "world" is "Olam," which is derived from the word "Ne'elam" – "concealed," or "hidden." G-d created the world as a place where His presence is not always apparent, where He remains concealed, where things appear to run randomly according to the laws of nature. Our challenge is to look beyond the "concealment" and to recognize that He is governing all events – both globally and individually, from behind the veil of the natural order. During times of hardship, the Rambam is telling us, our obligation is to look behind the veil, to turn our attention to Hashem. If we focus only on the practical measures that we must take to address the problem, without turning to G-d in heartfelt prayer, then we are missing the point. On the national level, too, when the Jewish People are in crisis, this is Hashem calling for our attention. We of course owe an enormous debt of gratitude to the courageous soldiers and all those working to protect us from our bitter enemies, who are G-d's messengers sent to safeguard His beloved children. But alongside our appreciation for the messengers – we mustn't forget the One who sent them. In times of crisis – personal or national – let's ensure not to miss the point, and to direct our attention toward Hashem in prayer and repentance.

  5. 28 May

    Parashat Naso- Defeating the Enemies of the Jewish People

    Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

  6. 21 May

    Commemorating the Shabuot Offering

    Numerous reasons have been given for the time-honored, cherished custom to eat dairy foods on Shabuot. One of the lesser-known explanations is that offered by the Rama (Rav Moshe Isserles, Poland, 1530-1572), in his glosses to the Shulhan Aruch (Orah Haim 494). Interestingly enough, the custom the Rama describes is to eat a dairy meal followed by a meat meal. As Halacha forbids using the same loaf of bread for a dairy meal and a meat meal, eating these two meals necessitates the use of two separate loaves. These two loaves, the Rama writes, commemorate the special Shabuot sacrifice, which, as the Torah commands in the Book of Vayikra ( 23:17), consisted of two loaves of bread, and was thus named Korban Sheteh Ha'lehem (the "two-breads sacrifice"). We might wonder why, according to the Rama, no such commemoration is made for a similar sacrifice brought on the second day of Pesach. The Korban Ha'omer was offered from the newly-harvested barley on the 16 th of Nissan, and it paralleled the Korban Sheteh Ha'lehem brought on Shabuot. The Mishna (Menahot 68b) teaches that each of these two sacrifices functioned as a "Matir" – meaning, it made something permissible. The Korban Ha'omer made it permissible to eat from the newly-harvested crops, and the Korban Sheteh Ha'lehem made it permissible to offer Menahot (grain offerings) in the Bet Ha'mikdash from the newly-harvested crop. Meaning, although it was permissible to eat from the new grain after the offering of the Korban Ha'omer on the 16 th of Nissan, it remained forbidden to bring a meal-offering in the Temple from the new grain until the Korban Sheteh Ha'lehem was brought on Shabuot. Seemingly, if – as the Rama writes – we make a commemoration on Shabuot for the Korban Sheteh Ha'lehem, then we should also make a commemoration on the second day of Pesach for the Korban Ha'omer. Why don't we? The answer lies is a fundamental distinction between these two sacrifices. This distinction is expressed in a comment by the Sefat Emet (Rav Yehuda Aryeh Leib of Ger, Poland, 1847-1905) discussing a situation where, for whatever reason, the Korban Sheteh Ha'lehem was not brought on Shabuot. When it comes to the Korban Ha'omer on Pesach, the Sages inferred from a verse that the new grain becomes permissible for consumption after the 16 th of Nissan even if the sacrifice was not offered. Although the sacrifice is what permits the new grain, if there was no sacrifice, the grain becomes permissible after that day. One might have thought that since no such textual inference was made in regard to the Korban Sheteh Ha'lehem, the new grain remains forbidden for use with Menahot if this sacrifice is not offered. (This is, indeed, the view taken by the Minhat Hinuch, Siman 307.) The Sefat Emet, however, writes that this is not so. He explains that the Torah does not actually forbid using the new grain for sacrifices before the offering of the Korban Sheteh Ha'lehem. Rather, it requires that the Korban Sheteh Ha'lehem must be the first sacrifice brought from the new crop. This sacrifice is called a "Minha Hadasha" – "a new grain offering," because it was the first grain offering prepared with the newly-harvested wheat. This is the only reason why sacrifices may not be brought from the new crop before Shabuot – because the special Shabuot offering must be the first sacrifice brought from the new grain. Naturally, then, if – for whatever reason – this sacrifice was not brought, sacrifices may nevertheless be brought from the new crop after Shavuot. This understanding of the Korban Sheteh Ha'lehem points to a fundamental distinction between this sacrifice and the Korban Ha'omer on Pesach. The Korban Sheteh Ha'lehem is not actually a "Matir." Its function is not to permit wheat for use with sacrifices. It is offered as part of the celebration of Shabuot, which is called "Yom Ha'bikkurim" (Bamidbar 28:26) – the day of the new produce, when the first portion of newly-harvested wheat is brought as a sacrifice. The Korban Ha'omer, by contrast, is not inherently linked to Pesach. It happens to coincide with Pesach, but it has nothing inherently to do with this holiday. The Torah commanded offering this sacrifice on the 16 th of Nissan to permit eating the new crop, but this offering is not part of the observance of Pesach. This is seen clearly in the Rambam's rulings regarding the distribution of these sacrifices among the Kohanim. Generally speaking, the portions of a sacrifice given to the Kohanim were distributed only among the Kohanim who were "on duty" when the sacrifice was offered. However, the special Yom Tov sacrifices were distributed among any Kohen who wanted a portion, even if the Yom Tov was not during his "shift." In Hilchot Temidin U'musafin, the Rambam writes that the Korban Ha'omer was treated like a regular sacrifice – given only to the Kohanim who were "on duty" that day – but the Korban Sheteh Ha'lehem was distributed among all the Kohanim, as it is a Yom Tov sacrifice. This clearly shows that the Korban Sheteh Ha'lehem is part of the celebration of Shabuot, whereas the Korban Ha'omer is not part of the celebration of Pesach. This easily explains why, according to the Rama, we make a commemoration of the Korban Sheteh Ha'lehem on Shabuot, but make no similar commemoration of the Korban Ha'omer on Pesach. Since the Korban Sheteh Ha'lehem was an integral part of the Yom Tob of Shabuot in the times of the Bet Ha'mikdash, it warrants a commemoration now, when we cannot offer the sacrifice. The Korban Ha'omer, by contrast, was not an integral part of the Pesach celebration, and so it does not warrant a commemoration nowadays.

  7. 14 May

    Parashat BaMidbar- The Book of Transition

    The Midrash teaches that the five Humashim – the books that comprise the Torah – are alluded to in the opening verses of the Torah, which tell of the creation of light on the first day of the world's creation. The word "Or" (light) appears five times in these verses, and they parallel the five Humashim. It follows, then, that the fourth Humash – the Book of Bamidbar, which we begin reading this Shabbat – corresponds to the fourth instance of the word "Or" in these verses: "Va'yabdel Elokim Beh Ha'or U'ben Ha'hoshech" – "G-d separated between light and the darkness" (1:4). What might be the connection between the Book of Bamidbar and the "separation" between light and darkness? The Netziv (Rav Naftali Zvi Yehuda Berlin of Volozhin, 1816-1893) offers a fascinating answer, by explaining the primary theme of Sefer Bamidbar. This book, he writes, traces Beneh Yisrael's transition from a miraculous existence to a natural existence. The book begins at Mount Sinai, in the desert, where Beneh Yisrael relied on G-d's miracles in order to survive. They received the manna from the heavens, and water from a supernatural well that accompanied them as they traveled. The Ananeh Ha'kabod ("clouds of glory") protected them from the elements and from enemy attack. Beneh Yisrael journeyed for forty years in a region that was ordinarily uninhabitable, under Hashem's miraculous care and protection. At the end of Sefer Bamidbar, Beneh Yisrael find themselves on the border of the Land of Israel, nearly ready to cross into the land. There they would live a natural existence – fighting wars against enemies, growing crops, building cities, and developing an economy. Of course, this natural existence would require G-d's intervention; even when leading a natural lifestyle, nothing can succeed without Hashem's help. But once they crossed into the land, Beneh Yisrael were no longer cared for miraculously; they lived in accordance with the laws of nature. This is why at the end of the Book of Bamidbar, Beneh Yisrael take up arms and fight wars. They begin preparations for the battles to conquer the land, and for the division of the land. After living a miraculous existence for forty years, they now needed to transition to a natural mode of existence. The Netziv explains that this is why Sefer Bamidbar is associated with the "separation" between light and darkness. Light symbolizes G-d's open miracles, which make His control of the world unmistakably clear and evident. By contrast, darkness symbolizes the veil of the natural world, which conceals the Hand of Providence. When nature follows its course, we do not see Hashem, though we must firmly believe that He controls all events, random and natural as they might outwardly seem. Just as darkness makes it difficult to see that which we know exists, nature makes it difficult to see Hashem's control and governance, but we know that He is behind everything and orchestrating everything that happens. Hence, Sefer Bamidbar is associated with the distinction between light and darkness – because it signifies Beneh Yisrael's transition from a supernatural existence to a natural one. The Netziv explains on this basis why the Sages calls Sefer Bamidbar "Humash Ha'pekduim" – the "Book of Countings," which later evolved into the name, "Numbers." This name refers to two censuses of Beneh Yisrael that were taken in Sefer Bamidbar. We might wonder, why are these events viewed as the primary theme and essence of this book? So much happens in the Book of Bamidbar – why would the Sages focus on the two occasions when the people were counted when choosing a name for this book? The answer, the Netziv writes, is that the two censuses signify the transition that Beneh Yisrael underwent over the course of this Sefer. The first census was conducted for the purpose of arranging Beneh Yisrael's camp around the Mishkan in the desert, whereas the second was conducted to prepare for the apportioning of the territory of Eretz Yisrael among the tribes. The difference between these two censuses reflects the difference between the "light" and the "darkness," between the miraculous existence in the desert, and the natural existence in Eretz Yisrael. Therefore, this Sefer is indeed "Humash Ha'pekudim," a book of "countings," because the two countings demonstrate the transition that constitutes the essence of this book, the transition from the miracles of the desert to life in Eretz Yisrael, where G-d cares for and protects us not overly, but behind the veil of the laws of nature.

  8. 7 May

    Parashat Behar-Behukotai- Learning & Toiling

    In the opening verses of Parashat Behukotai, the Torah promises great reward "Im Be'hukotai Telechu" – "If you follow My statutes." Rashi, in one of the more famous passages in his Torah commentary, writes that this phrase does not actually refer to Misva observance. After all, the very next words of the verse are "Ve'et Misvotai Tishmeru" – "and you observe My commands." Necessarily, then, the phrase "Im Be'hukotai Telechu" must denote something other than the performance of Misvot. Rashi therefore explains that it means "She'tiheyu Amelim Ba'Torah" – "that you are toiling in Torah." Many have noted that Rashi speaks here not of the study of Torah, but rather of "Amelut" – toil, hard work and exertion, investing a great deal of effort to learn. The importance of "Amelut" can be seen already in the events surrounding Matan Torah, the giving of the Torah at Sinai, which we will soon commemorate on the festival of Shabuot. The Gemara (Shabbat 88a) teaches that "Kafa Alehem Har Ke'gigit" – G-d lifted Mount Sinai and suspended it over Beneh Yisrael, threatening to annihilate them if they did not accept the Torah. They were not given a choice; they were coerced into accepting G-d's will. Many have raised the question of how to reconcile the Gemara's teaching with the Torah's account of Matan Torah, which tells that Beneh Yisrael willingly and excitedly accepted the Torah even before being informed of what it entails, enthusiastically pronouncing, "Na'aseh Ve'nishma" – "We will do and we will hear" (Shemot 24:7). If they happily announced their commitment to the Torah, then why did G-d need to threaten them and force the Torah upon them? A number of commentators answered that Beneh Yisrael committed willingly to the Torah She'bi'chtab – the written Torah, but not to the Torah She'be'al Peh – the oral law, which was eventually written into what we know as the Mishna. Coercion was necessary to force them to accept even the Torah She'be'al Peh. Why would Beneh Yisrael agree to the written Torah, but not to the oral halachic tradition? We might draw a comparison to a person who wants to stay fit and keep healthy without having to exercise. Instead of working out in the gym, he just wants a pill that he could take that would keep him thin and in shape no matter what or how much he eats, or how little he moves... Similarly, Beneh Yisrael were excited about accepting the Torah – but they didn't want to have to work for it. They wanted to be given a simple, straightforward, easy-to-read text that explained to them very clearly and succinctly what they needed to do. They wanted the instructions spoon-fed to them, presented to them in a lucid, organized fashion. But this is not how the Torah is meant to be learned. The Gemara (Kiddushin 30b) teaches that Torah study is the "antidote" to the Yeser Ha'ra (evil inclination). We overcome our negative tendencies and sinful impulses by immersing ourselves in Torah, by intensively applying ourselves and exerting effort to learn. If the Torah would be spoon-fed, it would not have this effect of empowering us against the Yeser Ha'ra. This requires "Amelut" – hard work and struggle. In fact, even when Rabbi Yehuda Ha'nasi wrote down the Oral Law, seeing that this was necessary to ensure its survival, he intentionally made the text ambiguous and difficult to understand. He maintained the delicate balance between making the material accessible and necessitating effort to comprehend it. "Amelut" is crucial to the process of Torah learning, as it is only through hard work that we achieve the spiritual benefits of Torah study, the strength to defeat the Yeser Ha'ra in its various forms. As we saw, Rashi explains the phrase "Im Be'hukotai Telechu" as a reference to exertion in Torah study. He perhaps read the word "Be'hukotai" ("My statutes") as alluding to the rules of interpreting the Torah text, the thirteen "Middot She'ha'Torah Nidreshet Bahem" – methods by which the Sages extracted Halachot from the written Torah, as listed by Rabbi Yishmael, and as we recite in our prayers each morning. These thirteen rules of interpretation represent the difference between a clear, lucid body of text, and a difficult text that can be understood only with rigorous study and analysis. We are promised reward not for simply learning Torah – but for investing the effort to learn "Be'hukotai," to study the Sages' intricate, complex discussions of the Torah text and their derivation of Halacha from its words. As we prepare for the celebration of Shabuot, let us commit to not only learn Torah – but to toil in Torah, to invest effort, so we can reap all the precious spiritual benefits that it offers us.

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    Rabbi Eli Mansour
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    2021 - 2026
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