ספר במדבר
במדבר
This week's Parsha, Bamidbar, is usually read the week before Shavuos. Many explain, we want to have a break between the Tochacha (rebuke) of last week's Parsha, Bechukosai, and Shavuos.
R' Moshe Feinstein has another approach. Parshas Bamidbar discusses the "counting" of Bnai Yisrael. Ramban explains in this form of "counting" there is a certain inspiration given over by the Tzadik "counting". This inspiration is given over to each person as what is befitting him. With this, R' Moshe explains, reading Bamidbar before Shavuos, the Holiday of receiving the Torah, as a reminder that each person has his own personal part in Torah.
R' Moshe Feinstein has another approach. Parshas Bamidbar discusses the "counting" of Bnai Yisrael. Ramban explains in this form of "counting" there is a certain inspiration given over by the Tzadik "counting". This inspiration is given over to each person as what is befitting him. With this, R' Moshe explains, reading Bamidbar before Shavuos, the Holiday of receiving the Torah, as a reminder that each person has his own personal part in Torah.
Bnai Yisrael are divided into flags, contingencies. Why does Hashem wait to do this till now, after the Mishkan was erected? R' Yaakov Kamenetsky explained, to divide groups will generally cause dispute and competition. Once the Mishkan was built, and these 'flags' are surrounding it, everyone realizes that they are part of a group with one focus. Everyone is surrounding the Mishkan, at the same time each person has their own vantage point to see and focus on the Mishkan, the Shechina's resting place.
נשא
We also have the Birchas Kohanim in this week's Parsha. Why was this commandment, to bless the congregation, given to the Kohanim and not the Torah Scholars instead? The Talmud (Sotah 38b) explains, when giving a blessing it has to be B'ayin Tova (with a good outlook). The Maharsha explains this to mean a blessing’s extent is based on the giver's intentions. Therefore, R' Aharon Walkin explains, the best people to bless the congregation are the Kohanim who are completely reliant on the congregation for their support and sustenance.
The first Nasi to bring his Korban was Nachshon ben Aminadav. He isn’t given the title Nasi that the others are given. Also, his Korban is prefaced with a ‘vav’ separating him from his Korban. R’ Shimon Schwab expounded on the lesson being taught here. Nachshon’s sister, Elisheva, the wife of Aharon, was currently mourning over her sons who had just perished. (They died during the preparation for erecting the Mishkan.) Therefore, he didn’t want to stress his stature during her time of pain. Representing his tribe he was bringing the Korban, but, the Torah is stressing, he kept his composure and somberness, even at this colossal event. Often we are in situations which enable feelings of honor and joy, but, Nachshon taught us, we also need to take into account those close to us and their situations.
בהעלותך
Rashi (8:2) expresses Aharon’s disappointment that he couldn’t participate in the Mishkan contributions. Why was he so bothered? R’ Yaakov Yitzchak Ruderman explained, Aharon was on a level that he tried to take advantage of every form and opportunity to serve Hashem. Therefore, missing this one was a disappointment.
The subject of Pesach Sheni is attributed to the people who asked about their fulfilling the Korban Pesach (9:7, Rashi). What did they do to merit this tribute? R’ Yerucham Levovitz explained, a fundamental part of Judaism is asking questions. The greatest growth pains out from taking a step of interest forward. By asking for direction they expressed their want to be involved and therefore the merit having this topic eternally related to them
שלח
At the beginning of the Parsha, Hashem offers Moshe the option of sending people to tour - 'vayasuru' - the land (13:2). In Parshas Devarim (1:24) these people are referred to as 'Meraglim' - spies. What is the difference?
R' Yaakov Yagen defined the difference as being a matter of observatory perspectives. When one is a tourist they are only finding the positive of what they see. As a spy one is trying to find the weaknesses, and commonly trying to focus on the faults of whom they are observing. R' Yagen explained this as a lesson in life, we must try to view others through the touristic point of view and not as a spy would.
R' Yaakov Yagen defined the difference as being a matter of observatory perspectives. When one is a tourist they are only finding the positive of what they see. As a spy one is trying to find the weaknesses, and commonly trying to focus on the faults of whom they are observing. R' Yagen explained this as a lesson in life, we must try to view others through the touristic point of view and not as a spy would.
The Parsha closes with the obligation of wearing Tzitzis (15:37-41). Ibn Ezra notes that a side benefit of wearing Tzitzis is that it makes a person cognizant to avoid sinning. Bearing this in mind, he opines that it would be more important that one should ensure that they wear Tzitzis throughout the rest of the day, than during prayer times. During Davening there is no concern that one would come to sin, (although one is still obligated in Tzitzis), but during the rest of the day where opportunity knocks at (almost) every step, we need the extra reminder to proceed with caution.
קרח
The Medrash (Tanchuma, Korach 1) teaches that Korach’s basis for his uproar was based on his jealousy for power. Ramban explains that he understood that the people respected and loved Moshe and therefore any contention would be blown away. Only after the Meraglim debacle, when the people were given a death sentence did Korach feel that he would have support for an uprising. Korach took advantage of the people’s weakness to bring them on board for his mutiny.
When delineating Korach’s lineage, the Torah stops right before Yaakov (16:1). Rashi comments that Yaakov davened to not be mentioned by this dispute. Whether he is mentioned or not, we know that Korach was Yaakov’s great-grandson, so what is the point of such a prayer? Maharal, in Gur Aryeh, answers, Yaakov recognized the fact that ancestors bear influence on their descendants, as well as he understood Korach’s outcome. Yaakov was begging that whatever imperfections he has, should not be manifest within Korach. Now we can understand the significance of Yaakov not being mentioned in this list. This thought offers each one of us, as current or future parents, the awesome responsibility we have. Just as we can influence the negative attributes to our progeny, we can so much more so, imbue them with our positive attributes and actions.
חקת
Parshas Chukas starts off, "Zos Chukas HaTorah" - this is the Chok of the Torah, and then describes the Mitzvah of Para Adumah - the Red Heifer. Why is this Mitzvah considered so pivotal in the Torah? The Bais HaLevi expounds on this: Rashi explains that the Para Adumah is to atone for the sin of the Golden Calf. (i.e. let the mother clean the mess of her daughter.) What was the essential sin of the Golden Calf? The Bais HaLevi explains, wanting to do something without direction from Hashem was the sin. Now, through the Para Adumah, something which we don't understand, yet, that is what we are commanded to do, we can atone for the sin of wanting to act on our own volition.
As Bnai Yisrael approached the border of Sichon, they sent emissaries to request passage through the land (21:22). Rashi notes that even though Hashem did not command Moshe to send these messengers, he did. R’ Moshe Feinstein observed that Moshe’s character necessitated this. Moshe’s psyche was composed of the facet to always act in peace, therefore in this situation it was necessary, even if just for himself, to first extend the option of peace. When we ingrain a positive trait in ourselves, we will react with it even when we aren’t forced to.
בלק
Bilaam’s donkey, miraculously, chastises him for abusing her and questions, “Have I ever regularly endangered to you?” (22:30). Sforno expands the question, being that the donkey was acting irregularly, Bilaam should have recognized that there was an underlying reason for her actions. When someone we are close to acts in a hurtful way and it is not standard of them, instead of focusing on the hurt and wanting to fight back, we should try to find the source of their erratic behavior. This is what the donkey was rebuking Bilaam for, and he missed it. With such a message, the Medrash teaches us, Bilaam was incapable of facing the rebuke
When Moshe was confronted with the despicable act of Zimri, he began to cry (25:6). Targum Yonasan writes that they cried and said Shema. Why did they say Shema particularly? R' Betzalel of Vilna explained, at such a time, as Zimri was expressing such a defiance of Hashem, Moshe wanted to counteract this influence. They wanted to strengthen their relationship and prevent the affect of such a mutiny.
פנחס
After the plague, Hashem tells Moshe to re-count the people. Why do we have this counting? Rashi compares this situation to a shepherd whose flock is attacked by wolves, after such an attack he will count his flock to see what remains. Ibn Ezra gives another approach. After the plague, Hashem gives the directive to divide Eretz Yisrael amongst the remaining people. Therefore, a count must be taken. Another approach given, the Daas Zekainim Mibaalei Tosfos (Tosafists) explain the counting was necessary to know the manpower available for the upcoming battles.
The beginning of Perek 27 discusses the daughters of Zelaphchad coming to request their father's portion in Eretz Yisrael. Their father had passed away some time before, why did they wait this long before coming to Moshe? I once heard an explanation for this, this shows the greatness of their intelligence, knowing the time and place for everything. Only now, when Bnai Yisrael are preparing to enter Eretz Yisrael is it an appropriate time to discuss the inheritance of the land. Up until now it would have only been theoretical