Sunday, June 30, 2013

Writers Wanted!

This week i will be traveling on Wednesday and Thursday and will have a difficult time writing up a dvar torah. As usual in these situations, I would like to enlist my readers help in putting out a dvar torah this week. If anyone would like to write a dvar torah for this week's parsha, Parshas Matos-Maasei, please let me know.


AIMeM

Thursday, June 27, 2013

Dvar Torah for Parshas Pinchas

     Parshas Balak ends with the story of Pinchas killing Zimri, the Nasi of Shevet Shimon, as he was involved in an aveirah with Cozby, the princess of Midian. The halachah is when a person commits Gilui Arayos with a non-Jewish woman, any קנאי (translated as zealot for lack of a better term) is allowed to go and kill him. When Pinchas saw what Zimri was doing, he went straight away and killed both of them! In this week’s parshah, we learn how Pinchas was rewarded.
     When Aharon and his sons became Kohanim, the Kehunah was given to their descendants as well. However, this included only unborn children. Anyone who was already born at the time, including Pinchas, did not become Kohanim. So, at the beginning of this week’s parshah, Hashem rewards Pinchas by making him a Kohen. This sounds all good and wonderful but how is it possible? How can someone just become a Kohen? After all, a Kohen is born, not made. You can answer simply that Pinchas did a huge Kiddush Hashem, deserving of becoming a Kohen, but there have been many people throughout history who have done huge Kiddush Hashems. Why did they not become Kohanim?
     There is the possibility of answering on a personal level pertaining to Pinchas. Pinchas showed an enormous commitment to Hashem and his zealotry clearly showed his desire to be involved completely in the service of Hashem. Hashem puts us in certain circumstances which allow us to reach certain levels. If we reach those levels and show our desire to reach even higher, Hashem gives us even greater opportunities. After this act on Pinchas’ part, the only circumstance where he could devote himself even more to Hashem was through being a Kohen, a job where you work in the Beis Hamikdash and your entire livelihood comes from Hashem, basically, a life of complete commitment to God. However, this doesn’t completely answer our question. Pinchas was already a Levi, whose position in the Beis Hamikdash was also a position of great importance and also prevented him from making a living. So why did he need to become a Kohen? Furthermore, this is still not a good enough reason to change the normal process of becoming a Kohen, namely, by being born one!
     A better way of looking at this is by examining the actual act that Pinchas did. He is called a קנאי, so what is it about being a קנאי that becoming a Kohen is a fitting reward? Let us examine what it means to be a קנאי and maybe then we can understand what the connection is to the Kehunah.
     The word “קנאי” comes from the word קנאה, jealousy. Someone who is a קנאי for Hashem is someone who is jealous in place of Hashem. What does that mean? How can you be jealous in place of someone else, either it’s your jealousy or theirs? The Ramchal in his sefer Mesillas Yesharim explains love as having three branches with one of these branches being קנאות. What does this mean? When someone you love is being abused in some fashion, the first thing you do (or are supposed to do) is immediately stand up for that person and do what needs to be done to restore that person’s safety and respect. When you make that person’s honor so important that it hurts you to see him disrespected, when you make someone’s agenda as important as your own, and you act on that feeling, you are called a קנאי. When Pinchas went to kill Zimri, he wasn’t worried that Zimri was an important person, he wasn’t worried about what the general populace would think of him, Pinchas, no more special than anyone else, taking care of business himself. It hurt Pinchas so much to see Hashem’s honor being desecrated right before his eyes that he acted right away. He knew the halachah allowed him to kill Zimri. He took a spear, and went and killed him. Pinchas loved Hashem enough that this desecration of Hashem’s name in public drove him to (permissible) murder. And someone who loves Hashem loves everything about Hashem.
     My mashgiach, Rabbi Elchonon Fishman, explained to us in a schmooze that the parshah introduces Pinchas as “פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן“Pinchas the son of Elazar the son of Aharon the Kohen” (25:11). There was only one Elazar at the time who was a Kohen, that should have been enough to identify who Pinchas was. Why did the Torah bother to include Aharon also in the introduction? He answered that Aharon is described as “אוהב את הבריות ומקרבן לתורה” “one who loved people and brought them closer to Torah” (Pirkei Avos 1:12). He was prominent amongst the nation not only as the Kohen Gadol, but also as the person who brought peace between families, neighbors, and friends. And because Aharon’s love for the people was so great, he brought them closer to Torah, the most precious gift anyone would want to give! Aharon was the first Kohen Gadol. The Kohen Gadol represents the entire nation. When he brings a korban, he brings it for everybody, when he goes into the Kodesh Hakedoshim on Yom Kippur, he goes in alone, but represents the entire nation while he is in there. He walks around the whole day with the names of the Shevatim on his shoulders as part of the Eifod (apron), and on his chest as part of the Choshen (breastplate). He has the responsibility of keeping the entire nation on the right path. A Kohen Gadol’s entire life is about thinking and caring for the nation, and as we said before, someone who loves Hashem loves everything about Hashem, including his children and chosen nation. Meaning us, the Jewish people.
     Pinchas had this same middah as Aharon, he loved every single Jew so much. Why? Because the kavod of the Jewish people was as important to him as was the kavod of Hashem! That’s why the Torah introduces him as the grandson of Aharon, he inherited that quality from his grandfather. When Pinchas went to kill Zimri, it wasn’t only to defend the kavod of Hashem, it was to defend the kavod of the entire nation! He was concerned that the nation should not be embarrassed by someone committing a horrible aveirah in public.
      Now it’s simple to understand why Pinchas became a Kohen. Who was more qualified to become the next Kohen Gadol than the person who risked his life to defend the honor of Klal Yisrael! Additionally, according to one commentary, all future Kohanim Gedolim were descended from Pinchas. Based on this explanation, this makes complete sense. This quality which they inherited from their grandfather is the perfect gene to perform the job of Kohen Gadol.
     While we might not be on the level of pure קנאות, we can still try to replicate this middah of Aharon and Pinchas, this pure love of every Jew leading us to do everything in our power to help them, care for them, and ultimately give them the ultimate gift of Torah. To start off, we must take care that we treat the respect of every person as our own.  Through this, we will become true קנאים and defenders of the honor of Hashem and Klal Yisrael.


Shabbat Shalom!


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AIMeM

Friday, June 21, 2013

Dvar Torah for Parshas Balak

       After their conquests over Sichon and Og in last week’s Parshah, the next set of enemies standing in front of Bnei Yisrael were Moav and Midian. Balak, the king of Moav, decided to employ the sorcerer, Bilaam, to curse Bnei Yisrael. Bilaam was unique in history as the only non-Jewish “Navi”. Even though he was not on the level necessary to receive prophecy, Hashem still gave Bilaam that ability since if the Goyim had never had a Navi, they could have possibly claimed that had they had one, they would have followed the Torah as well as the Bnei Yisrael. This way, that claim was made redundant. However, Bilaam’s title still belongs in quotations as there were some key differences between his prophecy and everyone else’s.
       After Bilaam arrives in Moav to curse the Jews, Balak gives him everything he needs to accomplish his mission. Bilaam then goes to daven to Hashem that he should know the best way to curse the Jews. Hashem’s response shows us the difference between Bilaam and all other prophets. “וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ” “God chanced upon Bilaam, and he (Bilaam) said to Him, "I have set up the seven altars, and I have offered up a bull and a ram on [each] altar.” (Bamidbar 23:4). The Meforshim have different ways to explain this word “וַיִּקָּר”. Rashi explains that it shows that Hashem really did not want to talk to Bilaam since he was not on the proper level to be a Navi. Furthermore, this was the first time Hashem ever spoke to Bilaam during the day! Normally, He would only speak to him at night when no one could see. However, at this moment, out of love for Bnei Yisrael, Hashem came to Bilaam during the day and Bnei Yisrael ended up being blessed because of it (the result of His love for them).
       The Ramban gives us a different perspective of how Hashem changed his way of talking to Bilaam. The word “וַיִּקָּר” denotes a happenstance occurrence. Normally, Bilaam received his messages from Hashem at certain times and in certain situations. This time however, Hashem “happened” to come to him, at a time where he was not prepared; similar to a real Navi who had to be ready to receive a message from Hashem at any time during the day. When Bilaam saw that he was receiving a prophecy, he was shocked and completely overwhelmed by it and immediately defended himself by stating that he had built the alters and brought sacrifices and therefore, deserved to have his prayers answered.
       The Daas Zekeinim asks an interesting question on this story. How come whenever Hashem called Moshe, Moshe had to come to Him but numerous times in our parshah, Hashem calls out to Bilaam and then meets Bilaam wherever he is at the time! Doesn’t Moshe deserve the same respect? He answers using a parable. If the king has a servant with whom he desires to speak, however, this servant is very ill, there is no way the king would let him into the palace to speak with him! The king would much rather meet him outside than let him in the palace and spread his illness around. However, a different advisor who is completely healthy will be welcomed in with open arms to the king’s throne room. Is the second servant offended that he had to come to the king instead of the king coming to him like the first servant? Absolutely not! Coming into the palace is a privilege that not everyone receives. The connection to our story is obvious. Bilaam is the sick servant who while Hashem desires to speak to him, He doesn’t want him dirtying up the palace by coming in. Hashem would rather go out and meet him by his place. Moshe however, is privileged enough to be welcomes into the king’s palace with open arms and able to have his audience in the Mishkan itself. Do not think that Bilaam was more privileged than any of our Neviim. He was simply a necessity while the Prophets were fully deserving of their lofty status.


Shabbat Shalom!


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AIMeM

Friday, June 14, 2013

Dvar Torah for Parshas Chukas



       We would like to apologize for any formatting errors or inconveniences there might be this week.


       Of the many well-known stories found in Parshas Chukas, the death of Miriam is one which stands out. Though they did not realize it until after her death, Miriam was the one responsible for Bnei Yisrael’s survival in the desert. There was a well which followed Bnei Yisrael through the desert providing them with water during their travels; however, following Miriam’s death, the well disappeared. This showed the Nation that the water came in her merit. Let us examine the pesukim from this point.
       When Bnei Yisrael saw they did not have water, they came to complain to Moshe. “ולא היה מים לעדה ויקהלו על משה ועל אהרן . וירב העם עם משה…ולמה הבאתם את קהל יהוה אל המדבר הזה…ולמה העליתנו ממצרים.” “The congregation had no water, so they assembled against Moshe and Aharon. The People quarreled with Moshe…Why have you brought the congregation of Hashem to this desert…Why have you taken us out of Egypt…” (Bamidbar 20:2-5). The Kli Yakar asks a few questions on these pesukim. When Bnei Yisrael come to complain, in Pasuk 2 it says they come to both Moshe and Aharon but in pasuk 3, when they start complaining, they fight with Moshe alone. Then in pasuk 4, it says “הבאתם, in the plural form, showing that they complained to both of them, but in pasuk 5, they once again only complain to Moshe! What’s going on in the pesukim? Secondly, why do they complain about the problems in the desert before complaining about leaving Mitzrayim? Shouldn’t the complaints be in chronological order? Lastly, in the pesukim the Bnei Yisrael are referred to as עדה, העם, and קהל יהוה. Why the different ways of reference?
       He explains that the Bnei Yisrael knew that some of what they received in the desert was in the merit of their leaders. In Moshe’s merit they received the מן, in Aharon’s merit they received the ענני הכבוד, the Clouds of Glory, and in Miriam’s merit they received the well. However, none of these things would have been necessary had they been traveling near a populated area; the fact that they were in the middle of the desert is why these things were vital to their survival. And while the taking them out of Mitzrayim was done by Moshe alone, the fact that they entered the desert was because both Moshe and Aharon knew they could survive there because of the מן and the clouds. That’s why in pasuk 2 it says that when they didn’t have water they came to complain to both Moshe and Aharon since both of them were responsible for their trek through the desert. Only afterwards in pasuk 3 does it say they complained to Moshe alone since he alone was responsible for taking them out of Mitzrayim. However, both pesukim do not write explicitly the reason for either complaint. Those are found in pasuk 4 and 5 where first they complain about the fact that they came into the desert, which was against both Moshe and Aharon, and only afterwards do they complain about having left Mitzrayim which was only against Moshe.
       The next question we need to answer is why would the Bnei Yisrael complain about traveling through the desert before they complained about leaving Mitzrayim? The Kli Yakar answers that the only reason leaving Mitzrayim was a big deal at this point was because they were now in the desert. The first thing they had to complain about was the fact they were in the desert over being in an actual country. Then they complained about having left such a comfortable and wealthy country like Mitzrayim, known as “גן ה'” the Garden of Hashem, because of its’ beautiful vegetation; a far cry from the arid desert. 
       Lastly, the fact that they kept changing the terminology of how they referred to the Nation, had to do with how they viewed themselves. As we have explained several times throughout the Torah, when the Torah refers to the Bnei Yisrael as “העם”, it is referring to the reshaim amongst them while when the word “קהל” is used, it is referring to the tzaddikim. Taking a close look at the pesukim, we can see that when the complainers refer to themselves, they use the word “קהל” while when the Torah refers to them as “העם”. This is because while they saw themselves as being in the right, the Torah shows us the opposite. It is then very appropriate what is written in Pasuk 6 “וַיָּבֹא משֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל פְּנֵיהֶם…” “Moseh and Aharon moved away from the assembly to the entrance of the Tent of Meeting and they fell on their faces.” (20:6). We see that Moshe and Aharon came to daven for mercy for Bnei Yisrael, but only for the Kahal.

Shabbat Shalom! 
          



 
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AIMeM


Friday, June 7, 2013

Dvar Torah for Parshas Korach

Due to unforeseen circumstances, there is no new Dvar Torah this week. To read last year's Dvar Torah for Parshas Korach, please click here.


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AIMeM