Sefer Bamidbar
Nobody wants to be in the wilderness, bamidbar. It is a confusing time. You’re neither here nor there. That is psychologically speaking. In this parsha we see what happens to the Children of Israel on a physical level while they are in the wilderness. They are after slavery (shibud) yet haven’t arrived in eretz Yisrael (their land). So even though today we are able to physically be in eretz Yisrael, sometimes we are not quite psychologically there. That is what the period of the omer comes to teach us as well – it is a process. Every year we have to count. We have to remember that we will always have the slave inside of us, but that we are striving to get to our place of freedom, physically, mentally, emotionally, vis-à-vis our relationship with G-d and our fellow man.
The parsha tell us: “G-d spoke to Moses and Aaron saying, ‘Each man shall encamp, each man by his banner according to the insignias of their fathers’ household…’” Maybe during this period of wilderness, of not knowing, belonging is crucial. In a world of wilderness where we don’t know where we are or when it will end, being part of a family, a tribe – belonging – is very important. G-d understood that at this time and thus commanded Moses and Aharon to tell the Children of Israel to create that sense of belonging.
We may have left the shibud and that’s great. But until we reach eretz Yisrael in every sense (physically, mentally, psychologically, etc.), we’ll always be in the wilderness. Of course, getting there is a process and thus we’ll always probably on some level be in the wilderness. So while we are in the wilderness we should make grand efforts – and use the omer to guide us during this time – to build up a sense of belonging; through family, friends, tribes and all of clal Yisrael.
The parsha tell us: “G-d spoke to Moses and Aaron saying, ‘Each man shall encamp, each man by his banner according to the insignias of their fathers’ household…’” Maybe during this period of wilderness, of not knowing, belonging is crucial. In a world of wilderness where we don’t know where we are or when it will end, being part of a family, a tribe – belonging – is very important. G-d understood that at this time and thus commanded Moses and Aharon to tell the Children of Israel to create that sense of belonging.
We may have left the shibud and that’s great. But until we reach eretz Yisrael in every sense (physically, mentally, psychologically, etc.), we’ll always be in the wilderness. Of course, getting there is a process and thus we’ll always probably on some level be in the wilderness. So while we are in the wilderness we should make grand efforts – and use the omer to guide us during this time – to build up a sense of belonging; through family, friends, tribes and all of clal Yisrael.
The pasuk states: “Ish oh Isha Ki Ya’asu Mikol Chatot Ha’adam Limol Me’al B’Hashem Ve’eshma Hanefesh Hahu” which is usually translated as: “A man or woman who commits any of man’s sins, by committing treachery toward G-d, and that person shall become guilty.” Yet it could be translated as ‘A man or a woman, because they will do – from all of the sins of man – a treachery against G-d, they will become guilty.’ If we do translate it like this, it puts the emphasis on the laws between man and his fellowman. Why? It can be very easy to just focus on the intricate details of G-d’s laws, the letter of the law – just following it all by rote – the laws between G-d in this sense are thus easier. But actually this pasuk is coming to teach us that if we do not take good care of the laws between ourselves and do not understand and appreciate the importance of those laws, then ultimately we will come to negate the laws with G-d too. Because if we don’t see our fellow men as totally important and special and beings that must be treated with the utmost cavod as G-d wishes us to, then we will ultimately stop observing the G-d laws too. True, we might be nice to those we like, but if G-d is out of the picture, then treating those people we don’t like in a very good way, isn’t going to be our priority if we are not committed to keeping the laws between us and G-d too.
We hear in this parsha about leaving whatever place the Children of Israel found themselves in, when the cloud moved: “And wherever the cloud was lifted from atop the tent, afterwards the Children of Israel would journey and in the place where the cloud would rest, there the Children of Israel would encamp.” But the question that is asked is why is there just so much information on this? Ramban explains that it is to show the Israelites yirat Hashem. If they’re in a place and they’re pretty happy there, if the cloud comes up, they have to leave, no matter what they think or how they feel. And leaving wasn’t always such an easy feat; they had to unload and reload the entire mishkan which could take ages and they didn’t know when they would have to repeat the whole procedure which could be extremely unsettling.
What can this teach us? That if we really are truly committed to Hashem and His Torah, getting up and moving – metaphorically, spiritually and physically – will be fine. It won’t destroy us. True, it will be difficult and time consuming but if we know that this is what our G-d requires of us, then we will do it well. We should not be controlled in what we do, where we live and indeed how we live by any external circumstances other than the will of G-d.
What can this teach us? That if we really are truly committed to Hashem and His Torah, getting up and moving – metaphorically, spiritually and physically – will be fine. It won’t destroy us. True, it will be difficult and time consuming but if we know that this is what our G-d requires of us, then we will do it well. We should not be controlled in what we do, where we live and indeed how we live by any external circumstances other than the will of G-d.
The Israelites are told to send out spies to check out the land. Only 2 out of the 12 tribes return with positive reports. There are two issues here. The first is the use of two words “shelach lecha.” Why not simply say shelach? The second issue is, why are we thereafter told, “do not explore after your heart and after your eyes after which you stray?” How are these issues connected?
In answer to the second question, as S R Hirsch notes, the root of the word taturu is tor which means we are being told to investigate the matter (i.e. the land), using our logic (not our desires). We need to do this with G-d in the forefront of our minds. The spies clearly did not do this since they were not focused on either G-d or Torah. It is a lesson for us all before we “go out and spy” anything.
This leads us to the answer to the first question. The reason we are told shelach lecha – specifically with the additional lecha – is because we are being instructed to send out spies to ourselves to make sure we are on the right track, with Torah as our focus. Each man (hence the lecha is in the singular) needs to shelach lecha – send to you [to him/herself]– on anything they need to judge, or make a decision on. From everyday decisions of guarding our speech, to more long-term ones as who our spouse shall be, if we have G-d at the center – and we send out a spy to ourselves to ensure we are following His path – we will not make the same mistake as the spies, and will lo taturu.
In answer to the second question, as S R Hirsch notes, the root of the word taturu is tor which means we are being told to investigate the matter (i.e. the land), using our logic (not our desires). We need to do this with G-d in the forefront of our minds. The spies clearly did not do this since they were not focused on either G-d or Torah. It is a lesson for us all before we “go out and spy” anything.
This leads us to the answer to the first question. The reason we are told shelach lecha – specifically with the additional lecha – is because we are being instructed to send out spies to ourselves to make sure we are on the right track, with Torah as our focus. Each man (hence the lecha is in the singular) needs to shelach lecha – send to you [to him/herself]– on anything they need to judge, or make a decision on. From everyday decisions of guarding our speech, to more long-term ones as who our spouse shall be, if we have G-d at the center – and we send out a spy to ourselves to ensure we are following His path – we will not make the same mistake as the spies, and will lo taturu.
This parsha sees the battle between Moshe (fighting for the sake of Heaven) and Korach (fighting for his own ego). Moshe always fought for the sake of Heaven, hence his name is an acronym for machloket Shamai Hillel – referring to the fight between Shammai and Hillel which was equally for the sake of Heaven. Korach however, was totally opposite – karcha – cold and he was extremely bitter which worsened when Aharon became the Cohen Gadol and their cousin Elizaphan was put in charge of the Kohanite family which made him Korach’s superior.
So the question that is asked then is, if clearly Korach was such a negative character and Moshe so good and positive, why name a parsha after the former? One idea is that it is to show us that not everything in life is black and white. True, Korach had not so nice character traits. But don’t we all? Does that mean we’re terrible people? What we have to understand is that those traits were just part of him. There was good in Korach. Ultimately he wanted to become the Cohen Gadol so his intentions were good, it was just the way he went about it that sucked. This is a good lesson for children; sometimes they so have the right intentions but just get confused with how they implement their actions to get what they want. Indeed, according to the Lubavitcher Rebbe z”l Korach’s argument was that he was holy because every one is holy everyone having a spark of Divinity in them and he wanted his spark to flour and was even willing to sacrifice his life for that.
So the next time we look at Korach, rather than just see coldness, we should see the entire character. True, it’s important not to forget that side of him and to be aware of it, but if we can focus on his good traits too, we’ll be acting b’shem Shamayim which is what Moshe tried to do. We’re never going to be on Moshe’s level (so we don’t need a parsha named after him to rub it in), but we can be on the level of a guy who had both good and bad and sometimes just really messed up.
So the question that is asked then is, if clearly Korach was such a negative character and Moshe so good and positive, why name a parsha after the former? One idea is that it is to show us that not everything in life is black and white. True, Korach had not so nice character traits. But don’t we all? Does that mean we’re terrible people? What we have to understand is that those traits were just part of him. There was good in Korach. Ultimately he wanted to become the Cohen Gadol so his intentions were good, it was just the way he went about it that sucked. This is a good lesson for children; sometimes they so have the right intentions but just get confused with how they implement their actions to get what they want. Indeed, according to the Lubavitcher Rebbe z”l Korach’s argument was that he was holy because every one is holy everyone having a spark of Divinity in them and he wanted his spark to flour and was even willing to sacrifice his life for that.
So the next time we look at Korach, rather than just see coldness, we should see the entire character. True, it’s important not to forget that side of him and to be aware of it, but if we can focus on his good traits too, we’ll be acting b’shem Shamayim which is what Moshe tried to do. We’re never going to be on Moshe’s level (so we don’t need a parsha named after him to rub it in), but we can be on the level of a guy who had both good and bad and sometimes just really messed up.
In this parsha we learn about the fiery serpent: “G-d said to Moses, ‘Make yourself a fiery [serpent] and place it on a pole, and it will be that anyone who was bitten will look at it and live.’” What is the message here? Perhaps it means that for people who have been “bitten” (and everyone has in some way or another), not only can they survive, but they can chai, truly live and excel and have a meaningful life. There is a reason for the bite and it is there to help us thrive. We must use it in a positive way. We can use the bite to show compassion to others, to understand and be sympathetic to their “bites,” or we can use the bite to be bitter towards others and life itself and in that way, we won’t be really living at all.
As well, we are told that after the bite we must “look at it and live.” Face the fears. Examine what happened. Take that negativity and say I’m going to beat this.
The question that is asked is why did G-d feel the need to use a serpent for healing? Because, according to the Bachur Shur, it natural means were used then there would have been the fear that they would have believed they were cured through natural means (not G-d). But it could also mean that we are being told life is full of snakes and ladders and we must try not to slip down the snakes, but rather see that they too have a purpose in creation. No matter how “snaky” someone may appear to us, they are a part of G-d’s creation and must be respected as such. They can bring good, or a lesson or something but G-d has deemed them necessary in this world.
As well, we are told that after the bite we must “look at it and live.” Face the fears. Examine what happened. Take that negativity and say I’m going to beat this.
The question that is asked is why did G-d feel the need to use a serpent for healing? Because, according to the Bachur Shur, it natural means were used then there would have been the fear that they would have believed they were cured through natural means (not G-d). But it could also mean that we are being told life is full of snakes and ladders and we must try not to slip down the snakes, but rather see that they too have a purpose in creation. No matter how “snaky” someone may appear to us, they are a part of G-d’s creation and must be respected as such. They can bring good, or a lesson or something but G-d has deemed them necessary in this world.
In regards to Moshe's sin with hitting the rock there seems to be a conflict between what his sin actually was. Was it that he didn't have emunahy in Hashem (as it says here in the parsha וַיֹּ֣אמֶר יְהֹוָה֘ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹן֒ יַ֚עַן לֹא־הֶֽאֱמַנְתֶּ֣ם בִּ֔י
"And Hashem said to Moshe and Aharon, since you did not have faith in me..." (20:12) or was it that he was angry since the Maharal notes that in parshat Behalotcha, he criticized clal Israel for being rebellious.
The question is, which was it? Was the sin that Moshe lacked faith or that he was angry? The answer is simple. Anger and lack of emunah are two sides of the same coin. If you are angry you display a complete lack of emunahy in Hashem. You are angry because something didn't go your way - you lost your job, your car ran out of gas, your kid did badly in school. But really if you think about it, all of that is Hashem's will. So when you have emunah that all is for the good as Hashem is directing the world, you no longer have anger.
"And Hashem said to Moshe and Aharon, since you did not have faith in me..." (20:12) or was it that he was angry since the Maharal notes that in parshat Behalotcha, he criticized clal Israel for being rebellious.
The question is, which was it? Was the sin that Moshe lacked faith or that he was angry? The answer is simple. Anger and lack of emunah are two sides of the same coin. If you are angry you display a complete lack of emunahy in Hashem. You are angry because something didn't go your way - you lost your job, your car ran out of gas, your kid did badly in school. But really if you think about it, all of that is Hashem's will. So when you have emunah that all is for the good as Hashem is directing the world, you no longer have anger.
One of the questions that is posed on this parsha, is, how come the infamous pasuk in the parsha “How goodly are your tents Jacob, your dwelling places, Israel” is recited on entering our holy synagogues?
The answer is as follows: “goodly tents” are tents that don’t face each other so no families could spy on others to see what they were doing. So often we only want what others have; it’s so hard to enjoy what we have been given by Hashem, that which is goodly for us. In addition, the tents (ohalecha) refer to two tents: the temporary ohel mo’ed used for traveling and the more permanent beit hamikdash to be erected in Israel. It is part of our tikun and task in life to try living in the latter tent, the more permanent one being a dweller in G-d’s house as opposed to just a guest.
We can look at the above pasuk and translate it differently. “Mah tovu – what is good for him – are your tents Jacob, your dwelling places, Israel.” Through this we can understand that it doesn’t matter where one is, or what one has, there will always be someone who will be jealous. If he has tents, he’ll think that’s good for him, and be jealous and then when he has dwelling places, he’ll think that’s good for him too. Our task in life is to totally trust that it will ultimately be G-d Who will decide and determine what will be good for us, and what kind of tents we will need in life.
The answer is as follows: “goodly tents” are tents that don’t face each other so no families could spy on others to see what they were doing. So often we only want what others have; it’s so hard to enjoy what we have been given by Hashem, that which is goodly for us. In addition, the tents (ohalecha) refer to two tents: the temporary ohel mo’ed used for traveling and the more permanent beit hamikdash to be erected in Israel. It is part of our tikun and task in life to try living in the latter tent, the more permanent one being a dweller in G-d’s house as opposed to just a guest.
We can look at the above pasuk and translate it differently. “Mah tovu – what is good for him – are your tents Jacob, your dwelling places, Israel.” Through this we can understand that it doesn’t matter where one is, or what one has, there will always be someone who will be jealous. If he has tents, he’ll think that’s good for him, and be jealous and then when he has dwelling places, he’ll think that’s good for him too. Our task in life is to totally trust that it will ultimately be G-d Who will decide and determine what will be good for us, and what kind of tents we will need in life.
When I was 16, I was told I had the “zeal of Pinchas.” I wasn’t sure – and am still not – at the time, whether this was a compliment or insult. But clearly there is something complimentary about it because Pinchas was rewarded by Hashem for what he did (by killing a Midianite woman and her Israelite lover at the entrance to the Tent of the Meeting). Pinchas’ reward is the covenant of Peace and the eternal Priesthood for his descendants. In addition, apart from the actual action we see Pinchas taking, what we don’t see is how he ended a plague, and perhaps it was a plague we didn’t even know existed since Pinchas’ actions got rid of it before it became harmful.
So what must we learn from parshat Pinchas? Given that we are commanded to take a census immediately after Pinchas’ zealous act, we see that we must try and put everything into context. Yes, there may be one or two of us in a community who are zealous, and that’s fine. But let’s put it in context. Understand that they are just part of the community; they have their role but they’re not the only ones who are important. Take a look at the entire community take stock; open everything up and see what is going on as a whole. What we find from the census is how much we’ve changed since leaving Mitsrayim as the journey has transformed us. We can see what part of us – as individuals and a whole – still need work. And that’s why it’s great that in the same parsha we see how the daughters of Zelaphchad fought for their rights to the land; they’re part of the census too and they show some zealous aspects in their behavior and they are rewarded for that as well.
Let’s hope we respect those with the zeal of Pinchas, while understanding the importance of the other in our community and life.
My father, Hyam Corney, put these words together for the parsha: When Moses was told by God that he wouldn't be able to lead the Jewish people into the land of Israel, his response was not focused on his own fate, but rather to make sure that the Jews would still have someone who would continue to lead them. This is why Moses was one of the greatest leaders. The ability to focus on other people's needs when the "going gets tough" and not on your own wants and desires is the true definition of leadership. Being a leader is not about the recognition or accolades you might receive, but rather it's the constant focus on the specific needs that are most important to those who are following you. Therefore, if for one reason or another you're no longer able to lead them, you will automatically put their fears and concerns as your primary focus. The world is littered with countless numbers of cases where, once someone was asked to stop doing something, he ceased to care about the people whom his work was effecting. It makes you wonder if he really ever truly cared about them in the first place. The true colors of a leader are on full display when he leaves his leadership position and to see if he ever gives even a passing thought to all those who believed in him, his vision, and his dream. The powerful message Moses taught us all is to fight the urge to initially take a demotion or firing personally. There will certainly be time to think about the impact of how this decision affects you. But right now your concern must be about those who trusted you. It takes a lot of class to have your focus be on others when your ego, self-esteem, and your self-worth are seemingly all on the line. But it's precisely this knee-jerk response which separates a good leader from a great one.
So what must we learn from parshat Pinchas? Given that we are commanded to take a census immediately after Pinchas’ zealous act, we see that we must try and put everything into context. Yes, there may be one or two of us in a community who are zealous, and that’s fine. But let’s put it in context. Understand that they are just part of the community; they have their role but they’re not the only ones who are important. Take a look at the entire community take stock; open everything up and see what is going on as a whole. What we find from the census is how much we’ve changed since leaving Mitsrayim as the journey has transformed us. We can see what part of us – as individuals and a whole – still need work. And that’s why it’s great that in the same parsha we see how the daughters of Zelaphchad fought for their rights to the land; they’re part of the census too and they show some zealous aspects in their behavior and they are rewarded for that as well.
Let’s hope we respect those with the zeal of Pinchas, while understanding the importance of the other in our community and life.
My father, Hyam Corney, put these words together for the parsha: When Moses was told by God that he wouldn't be able to lead the Jewish people into the land of Israel, his response was not focused on his own fate, but rather to make sure that the Jews would still have someone who would continue to lead them. This is why Moses was one of the greatest leaders. The ability to focus on other people's needs when the "going gets tough" and not on your own wants and desires is the true definition of leadership. Being a leader is not about the recognition or accolades you might receive, but rather it's the constant focus on the specific needs that are most important to those who are following you. Therefore, if for one reason or another you're no longer able to lead them, you will automatically put their fears and concerns as your primary focus. The world is littered with countless numbers of cases where, once someone was asked to stop doing something, he ceased to care about the people whom his work was effecting. It makes you wonder if he really ever truly cared about them in the first place. The true colors of a leader are on full display when he leaves his leadership position and to see if he ever gives even a passing thought to all those who believed in him, his vision, and his dream. The powerful message Moses taught us all is to fight the urge to initially take a demotion or firing personally. There will certainly be time to think about the impact of how this decision affects you. But right now your concern must be about those who trusted you. It takes a lot of class to have your focus be on others when your ego, self-esteem, and your self-worth are seemingly all on the line. But it's precisely this knee-jerk response which separates a good leader from a great one.
We read in this parsha: “If a man takes a vow to G-d or swears an oath to establish a prohibition upon himself, he shall not desecrate his word; according to whatever comes from his mouth shall he do.” Taking a vow is a very serious matter in Judaism. The Primishlaner plays on the word yadar likening it to hidur meaning respect, explaining that to respect someone, one must first respect G-d. But to harm someone, soro, (from le’asor here), he should first inflict this on himself. Avodat Yisrael goes a step further explaining “according to whatever comes from his mouth shall he do” to mean that the ‘he’ herewith is referring to G-d. Thus the lesson is G-d will ensure all that exits from the mouth of a tzadik will come true; the blessings he recites will be fulfilled and all his words will be considered enactments to be enforced by G-d.
Alternatively it could mean that one who is careful over the words he speaks will also ensure none of his words are meaningless – “whatever comes from his mouth shall he do.” Whatever he says he’s going to do, he’ll do and thus when a tzadik speaks, how much more so do we want to listen since he’ll hopefully act on the good words he says.
Alternatively it could mean that one who is careful over the words he speaks will also ensure none of his words are meaningless – “whatever comes from his mouth shall he do.” Whatever he says he’s going to do, he’ll do and thus when a tzadik speaks, how much more so do we want to listen since he’ll hopefully act on the good words he says.
In this parsha we are provided with details of every single one of the journeys the Children of Israel undertook – even those that have not been mentioned earlier – apparently because nothing of great significance happened. but the question is, why do the journeys need to be mentioned at all? It shows that even though they had to wander for many years, G-d bestowed compassion upon them as they also had many opportunities to rest. As well, we are told about all these encampments (all 42 of them) as a reminder that indeed we went through many difficulties, but hey, we survived. If we could survive this, we can probably survive anything. And this will help the Children of Israel when they reach their new home in Canaan.
Personally, I think what is really significant about this parsha is the hasa’ot – the journeys. Every individual is always engaged in journeys in some form or another. Physically, psychologically, short term, long term. The difference between a hasa’ah and a halacha is that the first one we engage in without any spiritual ascension, we’ll just keep moving but not necessary change and will often have a driver so won’t even be in charge. The second one we’ll be involved in. It is up to us therefore, through each rung of the ladder, every step of the way, to make the journey meaningful and ensure our involvement in everything that is going on in our lives at all times.
Personally, I think what is really significant about this parsha is the hasa’ot – the journeys. Every individual is always engaged in journeys in some form or another. Physically, psychologically, short term, long term. The difference between a hasa’ah and a halacha is that the first one we engage in without any spiritual ascension, we’ll just keep moving but not necessary change and will often have a driver so won’t even be in charge. The second one we’ll be involved in. It is up to us therefore, through each rung of the ladder, every step of the way, to make the journey meaningful and ensure our involvement in everything that is going on in our lives at all times.