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Parsha Perspectives

by RABBI LABEL LAM

הנני נתן לו את בריתי שלום

“Behold I give him My covenant of peace!” (Bamidbar 25:12)

After various unsuccessful attempts at cursing the Jewish nation, Bilam advised Balak to entice the Jews to idolatry and immoral behavior. This, he reasoned, would surely bring the wrath of G-d upon them. The scheme worked, triggering a plague that killed 24,000 Jews. In the melee, Zimri, a prince of the Tribe of Shimon, brazenly and publicly sinned with a Midianite woman. As described at the end of last week’s Torah portion, Pinchas stood up and killed both Zimri and the Midianite woman– bringing the lethal plague to a halt.

Parshas Pinchas begins by relating the reward G-d bestows on Pinchas for his heroic act: “Behold I Give him My covenant of peace.” It’s a strange thing that the ‘peace prize’ should be offered to one who just carried out such a horrific act. Sure, it was a surgical strike, and it stopped the brutal plague that was sweeping the Jewish camp. But the ‘peace prize’?

It is reported that a student of the sainted Chofetz Chaim came to him with a seemingly mundane question. This young man was considering a banking position, and wanted to know whether he should accept a seat at the window that cashed checks or at the one that accepted deposits. The Chofetz Chaim strongly encouraged him to occupy the place that was cashing checks, reasoning that if he would be receiving money daily over decades, it would misshape his personality into a taker, but if he would be handing out money, he would be more inclined to become a giver. Through repetition, a difference in character would be manifest over time.

Sefer HaChinuch states the following principle: “a person is impacted by the action of what he does.” The Mesilas Yesharim similarly says, “Outer movements awaken our internality.” For this reason, so much emphasis is placed on ‘doing’ and ‘performing’ deeds, even if one’s heart is not initially ‘in it.’ Through acts of caring and loving, we teach ourselves to care and to love.

A doctor is advised to do extra acts of kindliness each day. Why should he need to ‘make nice’ after a full day of healing? The answer is that the experiences of our actions deeply impact us. Even though the good doctor is helping people when administering a shot or feeling around for the point of soreness to determine whether it’s a break or a strain, still, the experience is one of afflicting pain. Those additional good deeds may be crucial in avoiding the development of negative character traits.

Pinchas had just carried out an act that in any other context would be considered cruel and criminal. Regardless of his noble intentions and the ultimate good that resulted from his deed, he could have retained a stain of bloodshed and a residue of cruelty in his system. Therefore, G-d rewarded Pinchas with an added measure of protection. He and his children would become Kohanim, the students of and heirs to Aaron’s legacy, which, as taught in the Ethics of the Fathers, is to “Pursue peace and love peace, love people and bring them close to Torah.” Through the covenant of peace, his act ironically turned him into a pursuer of peace, rather than into a pursuer of violence.

It’s reputed that the many pilots who dropped bombs on Hiroshima and Nagasaki later became insane, even though they knew that their actions actually spared further deaths. We can only imagine how haunting life might be after such an episode. Pinchas was no less sensitive to the life of a single individual. For some lofty reason, perhaps due to the extreme purity of his intentions, he was granted the ability to transcend any trace of the tragedy, and through it, become the paradigm of peace.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. OUT OF CONTROL

“These are the descendants of Benjamin by their families, and they numbered forty-five thousand and six hundred. These are the descendants of Dan by their families: The Shuchamite family from Shucham, these are Dan’s families. All the Shuchamite families numbered sixty-four thousand and four hundred.” 26:41-43

Benjamin by their families – The sons of Binyomin [were]: Bela, Becher, Ashbeil, Geiroh, Naamon, Eichi, Rosh, Muppim, Chuppim and Ard. – Genesis 46:21

Dan’s Families – The sons of Dan [were] Chushim. – Genesis 46:23

“Chushim the son of Dan was deaf” – Talmud, Tractate Sotah 13a

The Tribe of Benjamin began with ten sons, whereas that of Dan had only one—a deaf child named Chushim. Nevertheless, Dan’s descendants eventually numbered 64,400, whereas Benjamin’s numbered only 45,600. Rabbi Yisrael Meir Kagan, known as The Chafetz Chaim, points out that this demonstrates that ultimately, results are not in our hands. If the Almighty wishes one to have many descendants, he can accomplish that with only one disabled child just as effectively, or even more so, than one with ten robust and healthy children. If He desires to make one wealthy, He can do so regardless of how many assets the individual has to his name. We are truly pawns in the “hands” of the Almighty and subject only to His will.

2. 120 VISION

“Hashem said to Moses, ‘Go up to this mountain of Avarim and see the Land that I have given to the Children of Israel. You shall see it and you shall be gathered unto your people…’” 27:12,13

You shall see it – The Hebrew word for “and you shall see it” is “V’Ra’issa,” and it can be spelled with, or without, the letter Hey at the end. Throughout the Torah, the word only appears without a hey except in this instance where it features a hey at the end. The meaning of this is the subject of much discussion.

1. The additional letter indicates a complete vision and comes to symbolize that Moses’ perspective of the Land included not only those areas immediately visible to the naked eye, but even hills, valleys, pits, caves, and more. Miraculously, he was allowed and enabled to see every aspect of the Land. – Baal HaTurim
2. Midrash adds that Moses also saw the entire Land up close, rather than from a distance. Even the parts of the Land that were farthest away appeared to be near. – Yalkut Shimoni Remez 776
3. Whenever a hey is added to a word which is functional without it too, this indicates that the action described by the word must be done joyfully. In this case, seeing the Land meant that death would follow immediately afterwards. Consequently, there was reason to suspect that Moses would be reticent about ascending the mountain to see it. Therefore the Torah added a hey to indicate that Moses had to do so with joy instead of sadness.

Indeed, Moses went to his death with a sense of joy and satisfaction, for as Rashi writes, “He desired a passing similar to that of his brother Aharon,” and he merited it. The words of this verse too, “you shall be gathered unto your people,” indicate that Moses left this world in a manner reserved only for the most righteous— and devoid of pain or suffering. His level of spiritually was so great that his stay on earth was more of a tourist than that of a permanent dweller, and therefore leaving it was a painless process.

3. WORKING FOR A LIVING

“Say to them: ‘This is the fire-offering that you shall offer to Hashem; male lambs in their first year, without blemish, two each day, as a continual (daily) burnt-offering.” 28:3

Male lambs in their first year – “Ben Azai said, ‘They cleansed the Jewish people of their sins and rendered them as pure as a one-year-old baby.’” – Pesikta Rabbasi, Parshah 16

A continual burnt-offering – The daily offering continually advocated in heaven on behalf of the Jewish people. – Rabbeinu Bachya

Unblemished, two each day – These words in Hebrew are “Tmimim, Shnayim Layom” and their first letters are Tav, Shin, Lamed. The numerical equivalent of those three letters is 730. This is particularly noteworthy, because an average year in the Jewish calendar features 365 days, and since the Tamid offering was brought twice daily, a total of 730 offerings were offered each year. – Baal HaTurim, Rabbeinu Bachya

The Talmud [Tractate Ketubos 10b] writes that the Altar “sustained” the universe. Rabbi Shmuel Eliezer Edeles, known as “Maharsha,” and other commentators explain that in the merit of the daily offerings [among others] the universe was given sustenance by the Almighty, so pleased was He by the devotion of the Jewish people who brought it daily. Netzi”v [HeEmek Davar] explains that this is the reason that Temple offerings were referred to as “Avodah” – work, in the Torah because the term is usually used in reference to earning money for bread and sustenance. The offerings provided that in abundance, and thus deserved this title even more than the other commandments in the Torah.

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Partner Talk

MORAL SENTRY

by RABBI REUVEN DRUCKER

Dear Rabbi:

I started wearing tefillin about a half a year ago, and it’s been a great experience. Over this time, I’ve learned more and more about the significance of each part of this mitzvah. One question I still have, though, is this: why do we have to lay tefillin in such specific places? Why can’t I just put it anywhere on my head and arm?

Thanks,
Larry S.

Great question, Larry. Every detail of Jewish law really does have tremendous significance, far beyond what most human minds can fathom. Developing an understanding and appreciation for mitzvos is a process, and you never know from where you’re going to get your information. Here’s the story of a recent scientific discovery which may give an exciting new insight into the exact placement of tefillin shel rosh (the head phylacteries). Researchers now believe that they have identified the “moral center” in the brain. A bizarre accident that occurred to Phineas P. Gage in 1848, which had remained an enigma until computer imaging was brought to bear, has ultimately lead to the solution.

Phineas was a 25-year-old foreman for a New England railroad. He routinely drilled holes in large rocks, poured in blasting powder, laid fuses, and covered the explosives with sand. After tamping these miniature bombs with a long metal rod, he would light the fuses and run for cover from the explosions and shattering rocks.

One September day, Phineas was momentarily distracted and began tamping the blasting powder in a hole before the sand was added by his assistant. The powerful explosion sent the tamping rod (3 ft. long by 1 in. diameter) through his skull. Miraculously, Phineas soon stood up, began talking normally, and recovered within a couple of months! However, he became a different man–he could no longer make ethical decisions. Physically, he was unchanged (except for the loss of an eye); his memory and high intelligence were intact. However, he evidenced loss of respect for social conventions. His friends reported that, “Gage was no longer Gage.” He began using profane language, lied to his friends, and could not be trusted to honor his commitments.

Phineas passed away 13 years later, and his personal physician, sensing that important neurological knowledge might one day be gleaned from this medical curiosity, urged his family to bequeath his skull to Harvard medical school. One hundred thirty years later, by dint of a forensic, medical, and computer tour de force, it was determined that the rod had affected both frontal lobes. Recently, a number of patients with bilateral frontal lobe damage have been studied, and it was discovered that they behaved very much as Phineas did. Although they were once upright citizens, they could no longer be trusted nor stay employed. Where does brain imaging determine this “moral center” to be located? It is situated behind the forehead and the eyes, underneath the area where the tefillin shel rosh is placed! What does this mean to us?

All of a Jew’s actions and desires in this world should be ruled by the principles detailed in the hand-written passages that are placed inside tefillin. These passages recount our redemption from Egypt, evoking profound feelings of indebtedness and subservience to G-d, our Redeemer, as well as the Shema, which reminds us of His Oneness and commands our love for Him.

If indeed modern science is correct in locating the “moral center” within the human brain, could a more appropriate placement for the head tefillin be selected? All of the myriad decisions a Jew is called upon to make daily, in essence, must be guided by the principles of tefillin— eschew one’s personal interests, subjugate the decision to G-d’s Will as revealed in His Torah, and carry out the decision energized by one’s love of Him.

Do you believe the morality of our century would be improved if protected by the tefillin sentry?

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Soul Talk

The Torah teaches that on Rosh Hashanah we are considered a new creation, There is also a halachic ramification to this lesson. Mishnah Berurah quotes the Maharsha, who states that if someone sees a close friend whom he has not seen for twelve months, he makes the blessing מְחַיֵּה הַמֵּתִים, He Who resuscitates the dead. The reason for this blessing is that every year, on the Day of Judgment, a person is judged on whether he will be given life or (G-d forbid) death. So if a person lived for twelve months, he certainly lived through a time period that included Rosh Hashanah and Yom Kippur, and that means that he was granted a new lease on life. Thus, it is as if he was revived from death, and thus we make this blessing upon seeing someone after twelve months.

This blessing is not merely figurative. The great Rabbi Yisrael Salanter took this judgment very seriously. His talmidim (students) write that the eve of Rosh Hashanah each year was a very serious time in his household. He would gather the family members, including the young children, and explain to them the seriousness of the moment. He would say: Last year’s grant of life of the previous Rosh Hashanah has just expired. Tonight we live on credit, until the judgment will take place Rosh Hashanah morning. We must be on our best behavior, so that we will find favor in Hashem’s eyes to again grant us this precious gift of life.

There is no guarantee that a person will merit life just because he was alive last year. Only through repentance and good deeds can we merit a new gift of life, which means that every year a person lives is a new gift and thus worthy of the blessing: מְחַיֵּה הַמֵּתִים

The truth is that every day is a new creation, as we say: הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, In His goodness He renews daily, perpetually, the work of Creation. This means that every day is not just another day but a new creation. Nefesh HaChaim takes it even further, saying that every second and every breath a person takes is not a continuation of the previous second or the previous breath, but is constantly a new gift from Hashem, a continual flow of kindness so that we can enjoy another breath and another breath. As the Talmud says on the verse (Psalms 150:6): כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ, Let all souls praise G-d: עַל כָּל נְשִׁימָה וּנְשִׁימָה תְּהַלֵּל יָהּ , on every single breath one must thank God, as this is a new, additional gift. When one views the world in this way, he will feel extremely fortunate as well as thankful for every moment of his life.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

When Moshe asked G-d to appoint an appropriate successor (27:16), he referred to G-d as the “G-d of the spirits.” As explained by Rashi, Moshe was referring to G-d’s knowledge of each individual’s unique strengths and weaknesses as he appealed for a leader who can cope with (or tolerate) each person’s uniqueness. G-d responded with, “Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and place your hand upon him” (27:18). In describing the value personified by someone in whom there is this “spirit,” Rashi explains that G-d was granting Moshe’s request for a leader “who can go k’neged, (along with) each individual’s unique spirit.”

א) In his appeal to G-d, Moshe seemed to refer to G-d’s knowledge of each person’s unique ways; yet, when asking for a leader, he only asked for someone who can cope with or tolerate each person’s uniqueness. Wouldn’t it be better to have a leader who actually understands and appreciates each person’s uniqueness?

ב) The word k’neged can be translated (as we have) as “going (or getting) along with,” or as “in opposition to” each person. As Rashi could have used the term ‘im’ to connote “going along with,” why would he use the term ‘kneged,’ with its dual and seemingly contradictory meanings.

ג) How is Yehoshua, who goes k’neged the people, the answer to Moshe’s request for someone who can cope with or tolerate them?

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Parsha Summary

Parsha Summaries are coming soon!