Parshas Pinchas

This week’s parsha, Pinchas, commences with Hashem praising Pinchas ben Elazar ben Aharon (Pinchas the son of Elazar, the son of Aaron), for killing Zimri. Zimri, who was the nassi- leader- of the Tribe of Shimon, openly descreted Hashem’s name when he committed acts of immorality (a.k.a extra marital affairs) with Balak’s daughter, Kozbi (she was a Midiyanite princess).

Why does the verse state Pinchas son of Elazar son of Aharon? Wouldn’t have it been enough to just state Pinchas the son of Elazar? The Torah is extremely concise, thereby, an additional wording must be teaching us something important.

Firstly, to understand the root of this ‘extra wording’ we have to analyze what is really going on in the story. Can you believe that Pinchas was praised by Hashem for murdering a fellow Jew? A nassi of a Tribe committing murder?! Moreover, no one even gave him the permission to do so. Why exactly was Pinchas praised for this act? Additionally, one can’t help ponder whether Pinchas killed Zimri to sanctify Hashem’s name or out of hatred against Zimri. What is going on here?! In order to clear up any confusion about the true motivations behind Zimri’s death, Hashem tells Moshe to publically proclaim that Pinchas is a tzadik ben tzadik (a righteous man son of a righteous man) in order to portray that his true motivations were in fact inspired by the same motivations of his righteous father, Elazar, and grandfather Aharon. In other words, this portrays how the merits and attributes of our parents and grandparents are passed along to us, as Aharon’s were passed down to Pinchas.

Furthermore, when Hashem mentions Pinchas’s relationship to Aharon he is sending us a message that Pinchas’s deeds were emulating that of his grandfather Aharon. Aharon was known for bringing peace and kindness to all of Bnai Israel. Whenever there was conflict, or rebuke was necessary, Aharon always provided it gently. Although it seems that Pinchas’s act was much harsher than that of his grandfathers’, by killing Zimri, Pinchas saved Bnai Israel from death. The fact that Bnai Israel tolerated those sinful acts amongst their very midst indicted them to death.

This should shed light onto all of us. Everyday we witness many Jews sinning and committing acts against the will of Hashem. We stand idly and do nothing about it! By doing nothing about it, on a spiritual sphere, it is as if we are guilty of committing the sin as well! Although we may not be in the position to rebuke others, we can take action by being a positive example for those around us. Our positive behavior may shed some light onto others to look retrospectively within; thereby, possibly contemplating a change. If our own actions can influence and bring positivity to others, shouldn’t that be motivation enough to become better people? The answer is easy, the choice is yours.

‘Quotes that matter’

“He who guards the fig tree shall eat its fruit, and he who serves his master shall be honored” (Mishlei 27:18)

The parsha continues discussing Moshe appointing a new leader over Bnai Israel. Moshe did not want Bnai Israel to be like a flock without a shepherd. So to, Hashem told Moshe that He had already chosen a leader, but it was not one of Moshe’s sons. He said, “I have chosen a leader, Yehoshua, he who guards the fig tree shall eat its fruit, and he who serves his master shall be honored.” Although Moshe’s sons were as wise as Moshe’s student Yehoshua, Yehoshua’s love for Torah exceeded theirs. He invested every ounce of his energy to Torah.  He spent every minute he had to increase his knowledge and wisdom of Torah. He was always the first one in the Bait Hamedrish- place of studying Torah-, and the last one to leave.  Because of his commitment and love for Torah, Hashem had blessed the fruits of his labor. From this, it is clear that not only are we rewarded for the Torah knowledge we amass, but also for the pure devotion we put into our studies.

Moreover, why does Hashem liken a student of Torah to that of a fig tree? Most trees, such as the olive, date, and vine, bear their fruit all at one time. The fig tree however, produce their fruit in astonishing amounts all at different times, and the fruit are picked off gradually, rather than all at once. Furthermore, the Torah is likened to a fig tree because just as a fig tree constantly has fruit ripening on it, a Jew too, must constantly devote himself to learning Torah, because there is always more to learn and master, a Jew is continuously ripening in many areas of his life and in his personal development. One cannot expect to become a scholar overnight, rather years and years of harvest are necessary to bear him intellectual fruit.

Rather than getting discouraged from the mass amount of Torah there is to learn and comparing oneself to scholars who know so much more, we should keep in mind that they too where once at a level where they didn’t know as much; however, through much toil and discipline they become as fruitful as the fig tree, and they continue to ripen throughout their lives.

Torah for your table! dvar torah in under a minute! Committing to Hashem

The parsha continues to discuss the purpose of sacrifices. Why are these laws discussed at this point in the parsha?

Because Moshe knew that he was soon leaving this world, he asked that Hashem appoint a new leader on his behalf to pray for and defend the people if they sinned. Hashem responded and said, “Rather than worrying about who will be the nations intermediary to Me, instruct the people to serve Me well.” Hashem told Moshe to instruct the people in the laws of the tamid (daliy) sacrifices, which would unite the people and bring them closer to Hashem.

Hashem explained to Moshe that the essence of the sacrifices were not for Hashem. Hashem, being the creator of the universe, does not need any sacrifices; He created everything, and is not in need of anything. So what is the sense of giving these sacrifices? Essentially, when Hashem sees that the Jewish people are fulfilling His miztvot, He is overcome with joy.

When the Jewish people follow Hashem’s mitzvot, they are attaching themselves to Him. Each and every day, we should continuously strive to find more ways to attach ourselves to Hashem. Through observing more mitzvot, to being more G-d conscious, we are developing the senses we need to cling to our one and only Source.

Parshas Balak

Watch that Naughty Tongue!
This week’s parsha, Balak, commences with Balak being appointed king over Moav. As the Jewish people make their way around the outskirts of the land, Balak thought that his country would be plundered as his allies were (in last week’s parsha, Sichon and Og were destroyed). The Moavites knew that the Israelites posed no threat to them, seeing that Hashem had forbidden them to wage war against them; nonetheless, they still feared that they would be destroyed.

In order to conquer the Jews, Balak was advised to combat the Jews the very same way the Jews combat all other nations, through prayer.  Furthermore, Balak appointed Bilam, a man who used the impure forces of the universe, to pronounce a curse against the Jewish people. Bilam was a powerful magician, dream interpreter, and profound philosopher who was capable of manipulating the powers of tumah- impurity- in this world for his own personal benefit.

Balak’s main argument was that the Jews defeated many nations, with the power of their speech—through crying out to Hashem in prayer. Moreover, he wanted Bilam to defeat the Jews through his power of speech, by cursing them.

Incredibly enough, we can see from this week's parsha how even the nations that wish to curse us recognize the power given to us by our tongue. We can use it for elevating ourselves and becoming closer to our G-d, or we can denigrate ourselves through speaking evil.

Unfortunately today, we live in a society that uses the beautiful words Hashem has given us to speak evil. The secret to overcoming this impulsive behavior of gossiping and disrespecting others is through recognizing that we are in control of what comes out of our mouths. Once we come to terms with the fact that we control our bodies, and that our bodies don’t control us, we will become empowered to think twice before we speak, and this will get us to understand that the ramification induced by our impulsive tongue are in fact fruitless.

TORAH FOR YOUR TABLE! The Road Less Traveled...

Which path should I take?
As the parsha continues, with Bilam journeying to curse the Jews, he constantly finds himself encountering Hashem. During the night, Bilam dreamt that Hashem rebuked him for plotting against the Jews. Regardless of how many signs Hashem threw in Bilam’s way, he was determined to curse the Jews.

In our lives, we can sometimes become so insistent on a certain path that we start to believe that that is where we are meant to actualize our potential in this world. However, we should constantly be looking to Hashem for guidance about which path to follow. Rather than being persistent about taking a certain path in life, we should be persistent in requesting guidance and clarity from above. When we are sincere about our desire to find the proper path in life, which will allow us to maximize our personal potentials in this world, Hashem will give us all the tools we need to make that potential a reality.

Quotes that matter- "Fake it til you make it!"

Although Hashem had warned Bilam numerous times that he was forbidden to curse the Jews, Bilam thought he could coax Hashem. So to, Bilam told Balak to build seven alters which he would make sacrifices to Hashem on. Ironically, Hashem accepted his sacrifices! WHAT?  Despite the fact that Bilam offered the sacrifices to Hashem with impure intentions, Hashem nevertheless accepted them, and even rewarded Bilam and Balak (Ruth-the meshiach is from her dynasty- is a descendant of Balak and Bilam ends up blessing the Jews instead).


From this strange turn of events, we learn that although Bilam and Balak were performing a mitzvah with evil motivations, they nonetheless performed the deed. The idea behind this concludes that perhaps one day, their motivation would lead to sanctifying Hashem’s name.


Although at times, we may not feel as connected to Hashem and Judaism as we wish to be, especially during the toughest of times when we feel the most disconnected, those are the times that our mitzvot shine the brightest. It is easy to be a committed Jew when you are feeling inspired. The challenge however is following Hashem’s mitzvot when you feel completely disconnected. Surprising enough, this recognition can shed much light to your own observance and it can even push you to become re-inspired! The trick is recognizing that Hashem puts us all through many challenges and tests to see if our trust in Him is more powerful than letting our personal distress run our lives. Although we may feel we are 'faking it' at times when we push ourselves to observe Hashem's commandments when we fill completely disconnected, in actuality we are developing ourselves and we are strengthening our connection to Hashem.

Moshe’s Death

The main portion of this week's parsha deals with Moshe and Aaron's death.

With Miriam gone, the Well of Miriam had ceased to flow. Because of that, Bnai Israel went to Moshe to complain about their thirst. Although Moshe and Aaron were sitting shiva- seven day mourning period- for Miriam, Moshe and Aaron fell to the ground in prayer. Hashem immediately came to answer Moshe and Aaron’s prayers and commanded Moshe to find the Well of Miriam and command it to give forth water.  Hashem wanted Moshe to congregate in front of the tzaddikim and teach them a passage of Torah while they were witnessing this miracle. From this we can see the merit that is brought forth from communal studying of Torah.  Moreover, Moshe wanted the entire nation to see Hashem’s miracle, so to, he assembled everybody to the rock to witness the miracle. The air ravs- new Egyptian converts- started to scoff about what Moshe was doing, they wanted to see if Moshe would perform a real miracle or if he was doing ‘magic tricks,’ because as a shepherd he knew which rocks held the most moisture.

The air ravs instigated and said, “Unless you give us water from our choice, we don’t want any at all!” Moshe was completely distressed at this point. His mission was to bring the nation to the rock and teach them Torah to show them that the power of their learning would create a miracle, instead he faced a crowd of scoffers who were questioning the validity of this miracle altogether.

Because of this madness and mockery by the air ravs, Moshe sensed the shechina- Hashem’s presence- was gone; therefore, no miracle would occur. Moreover, the atmosphere was not appropriate for Torah learning. The people were rebelling against their rebbe, how was he supposed to teach them? Moreover, which rock was he to choose? He did not want to transgress Hashem’s commandment and chose another rock.

Furthermore, Moshe decided to reprimand the people for going against their rebbe. He said sternly, “hear now you rebels, you fools! You think your understanding is greater than your rebbes’?” From the beginning of Moshe’s leadership career, Hashem had told him never to get angry with the Jews. No matter how much they provoked him, he was never to give into his anger and rebuke the people. Because of the anger he displayed, Hashem punished him with death. Moshe continued to carry out Hashem’s command to bring forth water. When Moshe commanded the rock to produce water, nothing happened, so Moshe hit the rock and blood protruded instead of water.

Some commentators state that because Moshe didn’t address the people kindly, he was sentenced to death to atone for his sin (Aaron was punished for sitting silently). What was the sense of these harsh punishments? Because Moshe addressed the people as ‘rebels and fools,’ such a subtle remark, Hashem punishes him with death? And Aaron is punished with death for sitting silently? What is going on here?! It is beyond our comprehension as to why both Moshe and Aaron are sentenced to death, many commentators try to understand this; however, there is no way to understand the true essence behind it. Rather, what we can learn is that since these men were so holy, they were punished more harshly, even for their tiny misdemeanors.  The closer someone is to Hashem, the less he is spared for blame because Hashem has higher expectations of such a person.  These two tzaddikim devoted every breath of air to Hashem, so to, their punishment was proportionate to their closeness to Hashem. Additionally, we cannot ever judge Moshe and Aaron for what happened, such righteous men are on a level far beyond our understanding. Even though Moshe and Aaron sinned, they were still beloved in Hashem’s eyes.

Many of us commit acts that are much more worse than using harsh words, and we are not punished as harshly, for the obvious reason, we are not tzaddikim. This should push us to set the standard higher for ourselves and our behavior. We should only hope that one day we can attain even a grain of righteousness comparable to that of Moshe and Aaron so that Hashem can look at our behavior and have higher expectations of us.