Click to print/View in PDF

Parsha Perspectives by Dovid baslaw

ושרף את הפרה לעיניו את ערה ואת בשרה ואת דמה על פרשה ישרף

Someone shall burn the cow before his eyes – its hide, and its flesh, and its blood, with its dung, shall he burn. (19:5)

The Midrash on this week’s Parsha draws a connection between the Red Heifer (the ashes of which was used to purify the impure) and the sin of the Golden Calf. A parable that illustrates their relationship is cited in which the toddler of a female servant in the king’s palace soils the pristinely polished floor. Upon seeing the fowl sight, the king demands that the mother of the child come and wipe up her child’s mess. Similarly, after the sin of the Golden Calf, Hashem spoke to both Moses and Aharon, commanding the Jewish people to observe the mitzvah of the Red Heifer with the intent that it should serve to “clean up” the sin of the Golden Calf.

In one of the most fundamental explanations of the Torah, Rashi develops this relationship further by citing many parallels between the sin of the Golden Calf and the mitzvah of the Red Heifer. One such parallel is that just as the Golden Calf was fashioned by fire, so too was the body of the Red Heifer to be consumed by fire. About this comparison, Rabbi Goldwasser points out an interesting contrast. The making of the Golden Calf involved a transformation from an inanimate object (of gold) into something that became alive, through fire. On the other hand, the ashes that were needed to carry out the command of the Red Heifer, came about in a reverse process. Something that was initially alive would, through fire, become inanimate (the ashes). Rabbi Yaakov Yisroel Bifus comments in his work titled Lekach Tov that one can see here that the power of fire (and similarly the power of other elements of nature such as water, wind, earth) can be used to build up the world or to destroy it.

On a deeper level, one of the many lessons that the relationship of the Red Heifer and the Golden Calf is teaching us is what may appear to the naked eye as an act of destruction is really an act of creation. In the case of the burning of the Red Heifer, an opportunity to reclaim purity is created. Similarly, what might appear on the surface as an act of creation in fact manifests itself in utter destruction. Consider the sensational episode of the creation of the Golden Calf that yielded almost irreversible damage.

One can surely agree that the above observation is not only experienced through the elements of nature and how they effect the world, but also through personal events and how they impact our lives. This is illustrated in a story that took place immediately before the outbreak of the Second World War. A student of a well-known yeshiva decided to take a long walk in the forest during his lunch break. Unbeknownst to him, the young man ended up crossing over the Russian border where he was quickly arrested, charged with treason, and put into prison for 5 years. In that relatively short time, the young man saw his entire world fall apart. Denied contact with his family and friends, he paced his prison cell, questioning what he could have done to deserve all this anguish and suffering. Upon his release after the war, when he made his way back to the yeshiva, he discovered that all the other young men and rabbis had been taken out and shot, leaving him the only survivor. He then realized that the act of being arrested and put in prison, accused of a crime he was not guilty of, was in reality an act that insured his survival and saved him from certain death.

Perhaps one of the many lessons that the Golden Calf and the Red Heifer have to offer is that events in the world and in our lives that can appear devastating are in fact the preliminary stages for creating new opportunities. return to top
Dovid Baslaw can be reached at parsha@partnersintorah.org 

talking points - parshas CHUKAS
Rabbi Elazar Meisels

1. Just Because

“This is the decree of the Torah, which Hashem commanded…” 19:2

• This is the Decree of the Torah - The Torah referred to it as a “decree.” I have decreed it, and you are not permitted to question it – Rashi
• Rabbi Elazar ben Azariah said, “One should not say, ‘I cannot stand the meat of swine, I don’t anyhow like wearing Klayim [mixtures of wool and linen], adultery simply holds no appeal to me.’ Rather, one must say, ‘Perhaps I am tempted by these things, but what can I do? My father in Heaven decreed that I mustn’t partake of them!’” – Yalkut Shimoni, Vayikra 20:626
• This is the Decree of the Torah - Although there’s nothing wrong with attempting to perceive the rationale behind the mitzvot, the ideal attitude one should adopt when performing the mitzvot is one of indifference to anything but the will of the Almighty who bade him to act in this manner. One who approaches the commandments with this attitude demonstrates a high level of subservience to the Almighty, and makes himself a worthy recipient of His blessings. – Dvash V’Chalav

D’vash V’Chalav explains that this is the reason we refer to the third meal of Shabbat as, “Shalosh Seudot” [Three meals], as opposed to the more grammatically correct title, “Seudah Shlishit” [Third meal]. Typically, one partakes of the first two meals of Shabbat with a hearty appetite, whereas the third meal which follows hard on the heels of the first two is often a struggle due to a lack of appetite. If one partakes of this meal as well, it indicates that his prior eating was not motivated solely by gastronomic pleasure. Rather, it was an attempt to glorify the Holy Shabbat, and fulfill the will of the Almighty who bade us to partake of festive meals. Otherwise, he would have readily forgone the third meal altogether. Thus, the third meal sheds a favorable light upon the first two, and is therefore credited with those as well, which is why it’s referred to as, Shalosh Seudot – Three meals, for it justifies our participation in the first two.

2. Forgive and Forget

“And the people came to Moshe and they said, ‘We have sinned, for we have spoken against Hashem and against you. Please pray to G-d that He should remove from among us the [fiery] serpents. And Moshe prayed on behalf of the people.’ 21:7

• And Moshe prayed – From here we derive that one who is asked for forgiveness should not be hardhearted and should hurriedly grant his forgiveness. – Rashi
• And Moshe prayed – “This teaches us the great humility possessed by Moses who did not hesitate to pray on their behalf although he was a prime target of their complaints. It also demonstrates the extraordinary power of repentance, for as soon as the people owned up to their indiscretions they were immediately set on the path to forgiveness.” – Medrash Rabbah 19:23

In a similar vein, we find that Abraham prayed on behalf of Avimelech although he had sought to violate his wife Sarah [Genesis 20:17], and Iyov (Job) prayed on behalf of his friends [Iyov 42:10]. Furthermore, adds Rabbeinu Bachya, one who fails to grant forgiveness upon sincere request is called a “sinner,” as the verse makes clear in Sefer Shmuel [ Samuel 1:12:23]. Maimonides writes that if we are quick to forgive others, G-d will be quick to forgive us as well.

3. No Good Deed Goes To Waste

“And G-d said to Moshe, ‘Do not fear him. For in your hand I have given him, his entire nation, and his land, and you shall do to him as you did to Sichon, King of the Amorites, who lived in Cheshbon.” 21:34

• Do not fear him – This assurance was necessary because Moses was fearful lest the merit of Og, King of Bashan, who assisted Abraham [many years earlier when he informed him of his nephew Lot’s capture] stand him in good stead and prevent his downfall at the hands of the Jewish nation. - Rashi
• “And the refugee came and he told Abraham the Hebrew…and Abraham heard that his brother [i.e. nephew Lot] was captured…” Bereishis 14:13-14. – This refugee was none other than Og, who ran to inform Abraham of the capture of his nephew Lot. His intent, however, was dishonorable. He hoped that Abraham would die in battle and Sarah would be left for him to marry. - Rashi

Although Og’s intentions were anything but principled, the Torah tells us that Moses feared their merit many years later. Such is the power of a good deed that even when ill-intentioned, it has the power to protect its executer hundreds of years later. If this was true of the kindness of Og, a wicked man to the core, how much more so is it true of the kindness of Abraham, who acted solely for the will of the Almighty! We, his descendants, continue to reap the benefits of his beautiful deeds thousands of years later. th upon the entire congregation? 16:21-22 return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org 

This page is dedicated to, and written for the 6,000 Partners in Torah mentors.
We welcome you to join their ranks by calling 800-STUDY-4-2.
Please send your comments, questions, and suggestions to info@partnersintorah.org
Contact info for Partners in Torah Mentor Advisors*:
Rabbi Elazar Meisels | 732-917-6370 (Sunday & Tuesday 8:00 – 11:00 pm; Thursday 10 am-12 pm) rabbimeisels@partnersintorah.org
Rabbi Pinchos Jung | 845-425-6533 (leave message)
*Kindly reserve use of our advisors for mentor contact.

My Very Own Ketubah Rabbi Elazar Meisels

Dear Rabbi,
I hope you don’t mind my question even though it’s not related to my study session with my havruta, but she suggested I write and ask what you thought. I’m preparing for my wedding which is only nine months away, and I need to get a ketubah but I’m having a hard time choosing one. I found a place online that offers so many options but I don’t know where to begin. They offer a traditional text, and then a whole bunch of others. Is there any reason my hattan and I can’t just make up our own text? Isn’t the whole point just to express our love and commitment to one another?
Thanks Rabbi,
Melanie

Dear Melanie,
Before I respond, allow me to wish you a hearty Mazal Tov, and reassure you that I am happy to accommodate questions on a variety of subjects, not just those pertaining to your study sessions through Partners in Torah. Preparing for a wedding can be a rather hectic experience, and if I can be of assistance in any way, I’m honored to do so.

As far as the ketubah is concerned, your question makes me suspect that you have not yet learned about the full function of this very important document. Its purpose is actually not to demonstrate your love and commitment to each other. That was accomplished already when you agreed to marry each another. The ketubah is a legal document that was introduced by our Sages [according to most opinions] during Talmudic times to address a serious problem in the marriage arrangement that allowed a man to divorce a woman without any penalty. Our sages felt that this ease of divorce left a woman vulnerable, and sought a means to protect her interests in marriage. Thus, they decreed that a wedding could not commence unless a man first presented his wife with a ketubah, which clearly states his obligation to care for his wife during marriage, and to financially compensate should the marriage end through divorce or widowhood. The ketubah even includes provisions which place liens on the husband’s various assets to ensure payment under all but the most extenuating circumstances. In the manner of all legally defensible contacts, witnesses who testify that they personally witnessed the Chatan obligate himself to everything written into the document must sign the document too.

Our sages were so concerned with protecting the woman’s interests that they decreed that a couple may not live together, even temporarily, unless she is in possession of a proper ketubah. If her ketubah was lost or destroyed, it must be replaced by a special replacement ketubah formulated under the aegis of someone knowledgeable in the laws of drafting this unique document.

Since the ketubah is a legal document that must be indisputable, our sages provided exact instructions on how to write it, and what it must contain, so that it meets all the criteria of a proper halachic (legal Jewish) contract. These laws are far too numerous to elucidate upon in this column, but I will list six primary items that are critical to ensuring that the ketubah meets these criteria:

1. Hebrew date

2. Location where the Chuppah occurs

3. Full Jewish names of Chatan, Kallah, and their fathers’

4. Financial commitment

5. Proper text of the ketubah written in Aramaic

6. Signatures of two kosher witnesses [i.e. Sabbath Observant, unrelated to either Chatan or Kallah etc.]

Personal expressions of love and commitment that vary from the accepted text are not acceptable and can in fact invalidate the kosher status of a ketubah because in order for the document to meet the strict standards of a legal document, all the above criteria must be met in the specific manner set forth by the Halachah. By way of analogy, consider the attitude one assumes when drafting a purchase agreement to finalize the sale of a home or business, wherein great effort is expended to ensure that its wording is precise and legally binding. It is readily understood that such documents are not the appropriate place to express ones innermost sentiments toward the house in question. They’re purely legal documents, and little thought is given to aesthetics or emotions.

Of course, provided the text is laid out properly, one may wish to decorate the ketubah in an artful manner and you are free to do so without restrictions. It may be handwritten or printed on plain paper, or something much more elegant. Many of the websites that sell ketubot allow the customer to select from a wide range of borders and artwork, and will customize the document to accommodate these requests without altering the traditional text in the least. You and your Chatan might want to consider something along these lines which offers the best of both worlds.

If you wish to learn more about the ketubah and other aspects of the Jewish wedding, there is an excellent book on the subject written by Rabbi Aryeh Kaplan titled Made in Heaven: A Jewish Wedding Guide, which you’ll find extremely helpful.

Best Regards
Rabbi Elazar Meisels
return to top
Submit your questions for publication consideration to questions@partnersintorah.org
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

It is well-known that the trait of anger is frowned upon by the Torah, and is considered both wicked and damaging. In the episode of the מֵי מְרִיבָה, the waters of rebellion, anger is a central issue. The sixth interpretation cited by Ohr HaChaim regarding the sin of Moses and Aharon is that of Rambam (Maimonides). To paraphrase Rambam in Shemoneh Perakim (toward the end of Ch. 4), in which he sets forth his fundamental thesis that one should always follow a middle path in מִדּוֹת, character traits, Rambam says that the sin of Moses was that he veered to the extreme position in the middah of סַבְלָנוּת, patience, by displaying anger at the nation in telling them (Bamidbar 20:10): שִׁמְעוּ-נָא הַמֹּרִים, Listen now, O rebels. And Hashem exacted severe punishment from such an exalted person as Moses for showing anger toward the nation in a situation where this was not warranted. Furthermore, such a person has desecrated Hashem's Name, because they (the nation) hoped to learn from his behavior and words how to be [spiritually] successful both in this world and the next, and how can that occur by observing this evil trait?! And how did Moses exhibit anger, which is among the worst kinds of behavior, which emanates from a wicked spiritual inclination?

Although Ramban (Nachmanides) does not question Rambam's description of anger as a serious flaw, he vociferously disagrees with Rambam's interpretation of the episode. Nevertheless, there is a point in Ramban that requires a clarification. Among his arguments against Rambam is that the verse states that Hashem punished Moshe יַעַן לֹא הֶאֱמַנְתֶּם בִּי, Because you did not believe in Me (v. 12), indicating that Moses's sin was a flaw in faith or belief, not because he displayed anger.

Rabbi Yehuda Lowe, known as The Maharal of Prague, (Gevuros Hashem Ch. 7), however, deflects Ramban's argument. He says that the greatest of all prophets, more spiritually complete than any before him or afterward, came to be charged with יַעַן לֹא הֶאֱמַנְתֶּם בִּי because he said שִׁמְעוּ-נָא הַמֹּרִים Listen now, O rebels in anger and derision, and also because he struck the rock twice in anger. And this was not proper for him, since he saw that Hashem was performing a miracle, and he should have girded himself and strengthened his faith in Hashem ... By Moses exhibiting anger rather than joy, he showed the opposite of faith ... Thus, he was not punished for the anger itself, but for the lack of faith to which the anger attested.

In light of this discussion, it is appropriate to review some of the comments of the Sages regarding the trait of כַּעַס, anger. [Rambam (Hilchos Dei'os Ch. 1) sets forth the principle that in all personal traits and behavior one should adopt a middle of the road approach and not veer to the extremes of the spectrum. Thus, for instance, one should not be miserly and tightfisted with his money, nor should he give charity above his means. Similarly, one should be in a state of joy and contentment and not sadness, yet one should not seek unnecessary pleasures and laughter. Even anger should be felt only for an important reason, so that his warnings will deter someone from repeating the impropriety (or sin). However, from a practical standpoint, Rambam (ibid. 2:3) revises this idea. To paraphrase, "There are traits where one should not behave in the middle road ... One is haughtiness ... And also anger is an extremely wicked trait, and it is advisable that one distance himself from it to the maximum degree, and teach himself not to be angry even for something that deserves anger ... And if he must display anger upon his children or household ... so that they return to good behavior, he should only display anger for effect, but not feel anger. The Sages have said that 'one who gets angry, it is as though he worships idols ... Even if he is a scholar, his knowledge will leave him, and if he is a prophet, his prophecy will leave him. And those who engage in anger, their lives are not called living."

In discussing the various forms of anger (as enumerated in Avos 5:11), Mesillas Yesharim (Ch. 11) says that one who gets angry when anything goes against his will and he is filled with fury ... can come to destroy an entire world ... for his intelligence does not rule him at all, and he is completely devoid of guidance, like wild beasts ... And he will easily transgress every type of prohibition ... for he has no restraint, only fury. He concludes that even lesser degrees of anger are unacceptable, until one reaches the point of being קָשֶׁה לִכְעוֹס, difficult to anger, וְנוֹחַ לִרְצוֹת, and easy to appease. return to top

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q:Rabbi Avraham Gombiner, known as the Magen Avrohom, writes that it is the custom of pious individuals to fast on the Friday of the week in which Parshas Chukas is read, in observance of a tragic event which occurred on that day. What tragedy took place and why did it invoke this dramatic custom?

A: On this day in the year 1244, 24 cartloads of the Talmud and other holy books were publicly burned in France by non-Jews due to allegations of heretical and rebellious teaching contained therein.

Rabbi Hillel of Verona, a student of the great Rabbeinu Yonah – who was living at the time – wrote in a letter that his illustrious teacher noted that just 40 prior to this episode, the Jews had publicly burned in that very spot a number of copies of the controversial philosophical writings of Maimonides, such as Moreh Nevuchim (Guide to the Perplexed). He saw in this tragedy a Divine punishment being meted out for their actions, and viewed it as a Heavenly message supporting the legitimacy of the teachings of Maimonides. The Jews of the time regretted their actions and prayed for Divine forgiveness, thus ending the bitter controversy over the philosophical views of Maimonides.

Although fasts commemorating historical events are normally established on the calendar date on which they occurred, the Rabbis of the time mystically inquired regarding the nature of the decree, and received the cryptic reply דא גזירת אורייתא – “this is the decree of the Torah”. This is taken from Onkelos’s Aramaic translation of the second verse in Parshas Chukas (19:2), a message they interpreted as alluding to the fact that the decree was connected to the day’s proximity to the reading of Parshas Chukas. The fast day was therefore established on Erev Shabbat preceding the reading of Parshas Chukas. The Magen Avrohom further notes that the terrible pogroms (commonly referred to as the Pogroms ofTach V’Tat, 1648-9) when two entire Jewish communities were brutally destroyed, also took place on the Erev Shabbat preceding Parshas Chukas.

Q: The Torah discusses a person who “scorns” the word of Hashem and breaks His commandments, declaring that such a person will be cut off from Hashem and his sin will be upon him (15:31). The Talmud (Sanhedrin 99a) understands this verse as referring to a person who studies Torah but neglects to teach it to others. Although there is a positive mitzvah to teach Torah to others, it is difficult to understand why the failure to do so should be judged so harshly?

A: Rabbi Avrohom Yaakov Pam explains that the very fact that a person is able to keep his learning to himself reveals that he doesn’t grasp the sweetness of the Torah that he studies. If he appreciated and personally experienced its beauty and depth, he would literally be unable to contain it within himself. As proof, Rabbi Pam quotes the Chasam Sofer who writes that Moses was the only human who understood the mysteries of the purification of the Red Heifer. Nevertheless, the fact that he wasn’t permitted to share it with anyone caused him so much agony that he actually preferred not to have been privy to this mystical secret!

It follows that if a person studies Torah and doesn’t feel compelled to teach it to others, he obviously doesn’t appreciate the value of the Torah that he learned. While it is beyond our ability to fully comprehend the Torah’s harsh punishment for not sharing the Torah we study, we can certainly use this verse as a motivator to share our knowledge with others. return to top

Ozer Alport can be reached at ozer@partnersintorah.org return to top

Parsha Partner is a publication of Partners In Torah
a division of Torah Umesorah, The National Society for Hebrew Day Schools.
Rabbi Eli Gewirtz, National Director;
Parsha Partner Production Team- Yaffa Baslaw, Chani Davis, Dafnah Nojowitz

Partners in Torah is a multi-faceted educational organization dedicated to fostering unity among jews of all backgrounds and assisting them in their quest for a deeper appreciation of their heritage. Partners in Torah brings adults from across the spectrum of religious observance together for a variety of study programs and jewish life experiences. Our growing participant base of 12,000+ is serviced by 24 trained professionals who work to maximize the experience of each participant.
For more information call 800-study-4-2 or visit www.partnersintorah.org
Distributed in UK by Phone and Learn (PaL), a division of Partners in Torah. www.phoneandlearn.org, 08000 J-LEARN (553 276)

Honor or remember a loved one by dedicating an issue of parsha partner which reaches over 15,000 people each week. dedications (up to 15 words) for yahrtzeits, refuah sheleyma, etc. are $180 an issue. For dedication and free subscriptions information or to have Parsha Partner sent to your shul, call 732-363-3330 ext. 6377, or via e-mail parsha@partnersintorah.org

Please pray for a refuah shlema for Lieba bas Nechama Miriam,
Bracha Sheindel Rochel bas Chaya Sara, Mordechai Hirsch ben Miriam and Pesach Chaim ben Perel