Parasha Insight

Rabbi Eli Mansour
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Relevant weekly insights by Rabbi Eli Mansour - delivered directly to your computer and/or mobile device

  1. hace 1 día

    Parashat Matot- Rabbi Akiba’s Tears

    Rabbi Akiba's Tears Parashat Matot begins with a number of laws regarding vows, including the authority given to a husband to annul certain vows taken by his wife. The Torah states that in such a case, when a wife takes a vow and the husband declares its annulment, "V'Hashem Yislah Lah" – G-d will forgive the woman (30:13). The Sages understood this verse as referring to a situation where the wife did not know that her husband annulled the vow, and nevertheless proceeded to violate it. For example, the wife declared herself a Nezira, committing to abstain from wine, and she later decided to drink wine despite her vow. As it turned out, she committed no transgression by drinking wine, because her husband annulled her vow of Nezirut. Nevertheless, she requires G-d's forgiveness since she intended to violate the vow. The Gemara (Kiddushin 81b) tells that Rabbi Akiba would weep each time he read this verse. He was overcome by emotion upon seeing that even a person who did not commit a sin requires atonement if he intended to commit a sin. If even such an act – which was actually permissible – requires atonement, then how much more so is a person held accountable when he commits an act that is truly forbidden. A deep explanation for Rabbi Akiva's tears emerges from the teachings of Rav Shimshon of Ostropoli (1600-1648). Ashkenazic communities have the custom of including in the Kinnot on Tisha B'Ab a lament for the Asara Harugeh Malchut – the ten great sages who were murdered by the Romans. The Roman emperor learned the law in the Torah that kidnapping a person and then selling him as a slave is a capital offense, punishable by death. He thus decreed that ten great sages must be murdered to atone for the sin of Mechirat Yosef – when Yosef's brothers committed this exact crime, selling their brother as a slave. Since this crime was committed by Yosef's ten brothers, ten sages were brutally murdered to atone for this misdeed. In truth, only nine of Yosef's brothers participated in his sale as a slave. Binyamin, the youngest, was home and thus not present at the time of the sale, and Reuben tried to rescue Yosef. Thus, this crime was committed by only nine brothers. Rav Shimshon of Ostropoli cites the Arizal as teaching that the Almighty Himself, as it were, was the tenth participant. He decreed that this should happen, and He thus "completed the Minyan," so-to-speak, joining Yosef's brothers in selling him as a slave to Egypt. Now the Kabbalists have identified the specific correspondence between the Asara Harugeh Malchut and the brothers who sold Yosef – meaning, which of the ten great sages corresponds to which of Yosef's brothers. For example, one of these sages was Rabbi Huspit Ha'meturgeman – a great Rabbi who was blessed with a loud, clear voice, and thus worked as the "broadcaster" who would help the Rabbis deliver their lectures. He corresponds to Naftali, who is described as "Ha'noten Imreh Shafer" (49:21) – the speaker of beautiful words. Rav Shimshon of Ostropoli taught that Rabbi Akiba, who was among the ten sages murdered by the Romans, corresponded to G-d, the tenth "participant" in Mechirat Yosef. This is because Rabbi Akiba taught that the Torah's command to fear Hashem extends also to Torah scholars – meaning, just as one is obligated to fear Hashem, so must one show reverence to the sages. As Rabbi Akiba equated, in a sense, Torah scholars with the Almighty, he was chosen to "represent" G-d as one of the Asara Harugeh Malchut. We can now return to Rabbi Akiba's weeping upon reading the verse in Parashat Matot, "V'Hashem Yislah Lah." Rabbi Akiba knew that he represented G-d as the tenth participant in Mechirat Yosef. However, he felt comforted by Yosef's own words many years later, when he explained to his brothers that he felt no resentment toward them for what they did: "Ve'atam Hashabtem Alai Ra'a, Elokim Hashabah Le'Toba" – "You plotted evil against me, but G-d plotted for the good" (50:20). Although the brothers intended to inflict harm, their actions actually brought great blessing and good fortune, as Yosef ended up saving Egypt and the entire ancient world by predicting the seven years of famine and ordering the storage of grain during the preceding years of surplus. Rabbi Akiba thus figured that he – as a representative of Yosef's brothers – would not be held accountable for the sin of Mechirat Yosef, because it in truth turned out to be a blessing, and not a sin. However, when Rabbi Akiva read the verse "V'Hashem Yislah Lah," he wept. He then realized that even if a person's actions ended up being permissible, nevertheless, he requires atonement if he had intended to act wrongly. Rabbi Akiba thus understood that the time would come when an accounting would be made for the sin of Mechirat Yosef. As we approach the observance of Tisha B'Ab, let us all work together to rectify the sin of Mechirat Yosef by striving to be kinder, more compassionate and more forgiving. If Yosef's brothers brought calamity upon future generations through their efforts to harm Yosef, let us correct this mistake by redoubling our efforts to help and bring joy to all our brothers and sisters, even those with whom we have disagreements, and we will then be worthy of our final redemption, Amen.

  2. 2 jul

    Parashat Pinhas- Teshuba Thoughts

    We read in Parashat Pinhas of the census taken of Beneh Yisrael at the end of their forty-year sojourn in the wilderness. The Torah lists the families of the various tribes, and in listing the families of Reuben, the Torah explains that two families – those of the brothers Datan and Abiram – were not counted, because they perished after joining Korah's revolt against Moshe Rabbenu. In this context, the Torah mentions that "U'bneh Korah Lo Metu" – Korah's sons did not die together with their father and the other rebels. Rashi, citing the Gemara (Megilla 14a), explains that Korah's sons initially participated in the uprising, but they then had thoughts of Teshuba (repentance), on account of which "Nitbaser Lahem Makom Gabo'ah Be'gehinom Ve'yashebu Sham" – " An elevated place in Gehinam was set apart for them, and they remained there." Rashi's concluding remarks – "and they remained there" – suggest that Korah's sons stayed in that "elevated place in Gehinam" for all time, and this is, indeed, the view taken by several later commentators. This is also the implication of the Midrash cited by Tosafot in Masechet Kiddushin (31b). The conventional understanding, however, is that Korah's sons remained in the underworld for a period of time and were ultimately rescued, whereupon they rejoined Beneh Yisrael. (This is perhaps evidenced by the fact that Korah's sons had descendants who sang in the Bet Ha'mikdash.) Regardless, the Lubavitcher Rebbe (Rav Menachem Mendel Schneersohn, 1902-1994) draws our attention to an important – but often overlooked – word in this passage in Rashi's commentary. Rashi did not say simply that Korah's sons participated in their father's uprising against Moshe. Rather, he writes that Korah's sons were part of this undertaking "Tehila" – right at the outset. They were among the initiators. They didn't just "go along" with the idea – they were the ones who conceived it! The Rebbe further notes Rashi's comment that during the revolt, "Hirharu Teshuba Be'libam" – Korah's sons had thoughts of repentance in their hearts. It seems clear from Rashi's formulation that Korah's sons did not repent entirely – they merely entertained thoughts of Teshuba. And yet, despite the fact that they were the instigators of this evil uprising, even their thoughts of Teshuba sufficed to save them from death. The Rebbe added that this shows us the great power of even incomplete repentance, and of even "Hirhureh Teshuba" – genuine thoughts and feelings of repentance. Even when a Jew does not change his behavior fully the way he should, but he merely thinks and reflects on how he needs to improve – these thoughts are precious and beloved by G-d. The Rebbe explained on this basis why, at one of the holiest moments of the year, as we prepare to sound the Shofar on Rosh Hashanah, we read the 47 th chapter of Tehillim, which was composed by Korah's sons – "La'menase'ah Li'bneh Korah Mizmor." Unlike Yom Kippur, Rosh Hashanah is not a time for confessing and begging G-d for forgiveness. However, during the sounding of the Shofar, we are to think "Hirhureh Teshuba," thoughts of repentance. This is a time to think seriously and somberly about our mistakes and shortcomings during the previous year, and how we wish to improve during the coming year. We therefore recite this chapter composed by Korah's sons – who devised a wicked plot to challenge Moshe Rabbenu, and yet were spared punishment because of their "Hihureh Teshuba." We are reminded of the great power of Teshuba thoughts, of the value of our genuine feelings of regret and desire to improve. Back in Parashat Korah, we read that when the ground opened to devour the leaders of the revolt and their families, the rest of the nation "Nasu Le'kolam" (16:34) – literally, "ran to their voices." This seems to mean that the people ran toward the opening in the ground where the rebels were screaming in horror, which would be very difficult to understand. Rashi avoids this problem by interpreting these words to mean that the people ran "on account of their voices," because of the shrieks that they heard. In light of what we have seen, however, there might be another understanding. After Korah's sons were saved, Beneh Yisrael ran to hear their voices, to hear them sing praise to Hashem, in order to receive inspiration from them. Korah's sons became a powerful source of motivation for all Beneh Yisrael – and for us – by showing the value of even incomplete Teshuba, how every step forward is significant and cherished by the Almighty. Indeed, Rav Moshe Wolfson (1925-2024) noted that the letters that spell the word "Le'kolam" (Lamed, Kof, Lamed, Mem) are the first letters of the words "La'menase'ah Li'bneh Korah Mizmor." Beneh Yisrael rushed to hear the beautiful praises sung by Korah's sons to be inspired and driven to work toward improvement, one small step at a time. The Rebbe cited in this context the Rambam's famous comment that "En Beneh Yisrael N*g'alin Ela Bi'Tshuba" – the redemption depends upon the Jewish People's repentance (Hilchot Teshuba 7:5). Many people wondered how this will happen. When we look at our nation today, how the majority of Jews are so distant from observance, and how even generally observant Jews face so many religious challenges which they frequently fail to withstand, how can we ever be deserving of redemption? Korah's sons provide us with the answer. They show us that even incomplete Teshuba is valuable, as long as it is sincere. Every genuine thought, feeling and action in the direction of Teshuba, every time a Jew reflects on his inadequacies and regrets his deficiencies, he has achieved something precious. Every small step toward repentance will, hopefully, lead to another, such that we can, indeed, become worthy of our final redemption, speedily and in our time, Amen.

  3. 25 jun

    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.

  4. 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.

  5. 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.

  6. 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.

  7. 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.

  8. 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.

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    Rabbi Eli Mansour
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