Category: Bamidbar

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Korach (5762)

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Parshas Korach (5762)
By Mordechai Dolinsky

The whole episode of Korach is puzzling. They have their respectable positions in the midst of many beautiful aspects of the whole panorama of the actuality of the realization of the Torah life in the desert. Korach persists in upsetting this epitome of tranquility. The prognosis of this is a very basic issue revealed to us by Chazal and elucidated in Mesilas Yesharim. “Gam HaNefesh Lo Timolai”—an analogy of a great royal princess coming from the greatest royal luxuries and fineries, the grandest of tapestries, the finest of chamber music, magnificent culinary treats matched by the finest china and cutlery. She marries a simple, coarse farmer and in constantly plagued with pangs of yearning for her palace. The peasant is puzzled and confused as to why he cannot satisfy her. He presents her with his crude concept of beauty and she is put off with disappointment, frustration and horror. The neshama which comes from higher spheres suffers great disappointment in these materialistic surroundings where it can’t find a place or peace for itself. This is responsible for the unreasonable, irrational unrest that plagues the human race. It explains why we are unique in the whole Creation and suffer from this disruptions and destructiveness.

As long as their basic needs are taken care of, all the Creation, all the creatures, are at peace. They don’t organize and rebel. They don’t from political parties and false idealism. On the positive side this is what drives us to strive for perfection and spirituality in this world and motivates us to teshuva. When properly harnassed this is our greatest driving force.

Korach, Korach, everything is so wonderful, why can’t you be happy, sit back and enjoy the blessings and the miracles?

Human, human, Yiddel, Yiddel, why you can’t you sit back and be happy and enjoy your blessings?

Have a wonderful week, and a wonderful Chodesh full of yeshuos and nechamos for all Clal Yisroel.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shlach (5762)

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Parshas Shlach (5762)
by Mordechai Dolinsky

In our sedra, in the aftermath of the realization of their guilt in accepting the slander, we find a misguided attempt by Clal Yisroel to rectify their grave sin. Almost in a state of hysteria, they gathered their forces to fight for Eretz Yisroel. This is a lesson which is extremely pertinent; after the realization of wrongdoing comes to light we are overcome with great pangs of guilt which can lead to irrational, illogical acts to rectify our blunders. This can be much worse than the original sins. We must never lose ourselves and always find the way of Hashem for the true repentance and spiritual rehabilitation.

In Perek 12:39 the pasuk relates: “Vayisablu HaAm Meod”. After the sin Clal Yisroel fell into a great sadness. This is one of the worst outcomes of sin; a remorse that leads to depression, which is in itself a great catastrophe. The individual is unsuspectingly under the false impression that this is all part of a very successful ‘teshuva’, repentance. There is no place in our serving Hashem for ‘atzvus’, depression. R’ Chaim Vital refers to it as one of the greatest spiritual pitfalls.

We are living in a time of history that we are surrounded by many spiritual pitfalls and therefore prone to fall in their traps (Hashem should watch over us and protect us). We should keep this inspiring lesson before us always.

Have a wonderful Shabbos.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behaaloscha (5762)

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Parshas Behaaloscha (5762)
by Mordechai Dolinsky

I wish to share a striking difficulty for which I don’t have an explanation. At the beginning of sefer Bamidbar 1:5 the names of the Nisiim of all of the shevatim are presented. Later in 2:1 at the detailed formation of the camp in conjunction with the names of the shevatim they are again all presented. In 7:12 when the Chumash enumerates the presentations of all the Nesiim they are again all mentioned by name. In our sedra 10:13 in the framework of the movement of the shevatim again the Chumash elaborates on the specific name of the Nesiim, to our great wonderment.

In the Medrash 15:18 we find a striking Chazal. The throne of Hashem rests on Clal Yisroel when they are in a state of unification, what an inspiring and beautiful concept. What about bringing it into the world of reality? We are living in a time of anxious excitement of caring for our brothers but in the raw truth when we get down to the nitty gritty of reality of life there is a tremendous callousness to the sensitivity of the people in the orbit of our relationships. Love mankind—love Clal Yisroel—love your neighbor—love your family, parents and children—are magnificent ideals. To put it into a realistic fulfillment means bother, patience, a disruption of our own comforts and interests, and certainly deserves the throne of Hashem to rest upon us.

Have a wonderful Shabbos.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bamidbar (5762)

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Parshas Bamidbar (5762)
by Mordechai Dolinsky

A very obvious ‘hashgacha pratis’ that our parsha, Bamidbar’ comes before the Yom Tov of Shavuos, the receiving of the Torah, can be understood from the Medrash (1:7) that the only way of acquiring Torah is if a person regards himself as if he has absolutely no rights to anything, like the desert which is void of all ownership. This has special significance to us, living in this period of comfort and relative abundance.

Another important connection of the counting of Clal Yisroel in our parsha to Matan Torah is the implication to feel a responsibility, spiritually and physically, for every individual in Clal Yisroel.

It is imperative on Shavuos to revitalize the picture of all Clal Yisroel standing at Har Sinai and all of us hearing the words from Hashem. This is a historical fact which was passed down by the multitudes of Clal Yisroel from generation to generation.

Have a wonderful Shabbos and a inspiring kabolas HaTorah.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shlach (5760)

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Parshas Shlach (5760)
by Mordechai Dolinsky

“Baderech SheAdam Rotzeh Leileich Molichin Oso”. HaShem sets up, arranges, directs and leads according to the aspirations and goals of the individual. In the Heavenly Tribunal they go deep into our hearts and examine our thoughts and our intentions. Our lives are structured and guided accordingly. This can be very inspiring and motivating or depressing. This is one of the most important principles and bears awesome consequences in our lives and existence.

In this week’s parsha we are enlightened with an entirely new insight as to the depth and dimension of this principle. The parsha opens with explicit instructions for the operation of spying and sizing up the situation in Eretz Yisroel. It was important and crucial to get the vantage point from a military outlook. All this was in preparation and anticipation of the great war with the inhabitants of Canaan to capture their land (which was promised to us). The detailed instructions from HaShem, the military orders from Above, amounted to a Shulchan Aruch of ‘Hilchos Meraglim’:
–Where to send from—
–Who to send—
–Which route to start from in Eretz Yisroel
–What exactly to look for—
–Is the land good or bad—
–Are the cities fortified or not—
–If the land is fat or emaciated—
–See if there are trees–
–Bring back some fruit of the land—
–Cover the area of search from Midbar Tzin until Rechov Levoh Chamos.
Military orders from Above which amounted to a Shulchan Aruch.

All of these commandments with their details seem to add up to a serious statement, an insight to the Ratzon HaShem. In light of all of this, how shocking and surprising is the Chazal that Rashi quotes 13:2: Ani eini mitzaveh lach”—I am not commanding you to send the spies, it is all up to you. Explicit instructions, a Shulchan Aruch from Above, and Ani eini mitzaveh lach—I didn’t command you!! Listen to the words of the Medrash 16:7: Af al pi sheamar HaShem Shlach , lo haya min Hashem!

“Baderech SheAdam Rotzeh Leileich Molichin Oso”. According to his desires and goals man is led–good aspirations one way and wrong aspirations the opposite way. Look where man can be led with his crookedness. Things can look right and promising but he is being misguided and misled because of wrong goals. The implication of this is that he can get wrong advice from the right sources if his intent is wrong—very frightening indeed.

In our parsha we have this matter taken to a completely new dimension. HaShem confirmed for Klal Yisroel—“the land is good”. They didn’t except this and requested spies. Not only were they misled but also something completely new was created—a Shulchan Aruch composed by HaShem, which usually is the epitome of His Will. A SHULCHAN ARUCH WAS MADE BY HASHEM WHICH WAS AGAINST HIS WILL. How we must guard our inner will to keep it straight.

Especially in this generation we see the manifestation of this principle. Individuals so far spiritually and geographically wind up close to Torah and visa versa. The ones that were far have some deep inspiration to come close and Hashem guides them and unfortunately the opposite scenario for those that reject.

HaShem, we all want to do it right!

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchas (5760)

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Parshas Pinchas (5760)
by Mordechai Dolinsky

Corresponding to various meritorious acts there are appropriate Divinely allotted awards. When the great act involves bloodshed, even if done purely for the sake of Heaven, with great heroism, the reward can’t have anything to do with the Bais HaMikdash, its construction or anything related. The epitome of this can be seen from David HaMelech who despite his devotion and success in conquering for Klal Yisrael, he couldn’t build the Bais HaMikdash because “of the blood on his hands”. Consequently this brings to light a tremendous perplexity. Pinchas, with all the greatness of his act, the zealousness, the spontaneous on target reaction, his conditional reflex for the will of HaShem and for the sake of Heaven; it was an act of bloodshed that deletes a connection with the Bais HaMikdash and anything related. From a panorama of the variety of all the magnificent marvels that he could have been bestowed upon him as a reward, he was raised to the official capacity of a Kohain, him and his progeny forever, as Rashi quotes from the gemara Zevachim 101. This is diametrically opposed to the concept that bloodshed cannot be rewarded with anything to do with the Bais HaMikdash and its service.

In sharing a thought on a possible solution I would say the key lies in the true understanding of the exact nature and definition of “kanous” (zealousness). The conventional concept of “kanous” is when a person is so inspired to the importance of HaShem’s will that he will express himself or “take up for the cause” in an outspoken, aggressive manner even reverting at times to a very radical behavior and extreme violence. The Mesilas Yesharim in chapter 19, consistent with his method of crystallizing, defining and clarifying, dissects the trait of chassidus. The second form of the manifesation of ‘chassidus’ is what he calls “offen asiya”; the attitude and mentality, and frame of mind of how an act is done. This is referring to the mind-set of serving HaShem with awe and fear or love. The Ramchal explains that love spills over as joy, yearning and “kinah”. He explains that “Kinah” is when one has true love for someone he cannot sit back passively and watch the one he loves beaten or degraded, and there is no question that he would take up for his honor. Likewise, for one who sincerely and truly loves HaShem, it is impossible to sit back and watch the profaning of His Name and transgressing His Will. We have to understand that here we are dealing with a very high level of ‘avodas HaShem’. The Mesilas Yesharim isn’t like an encyclopedia of the various midos as other sefarim, rather a systematic ladder of steps to greatness. In his sequence of progress of growth, perek 19, ‘chassidus’, is dealing with an awesomely high level. Bloodshed, even on a high level, for the sake of HaShem, can’t have anything to do with the Kehuna or the Bais MaMikdash. However, a person who has the true love for HaShem that witnesses the “Shem Shamayim” being desecrated, his love is so integrated into his nervous system that his reflexes snap into action. This person can be connected with the Bais HaMikdash and deserves the Kehuna.

The GR”A ztz”l explains that David HaMelech was born in “mazel maadim”, which means that he had an inborn capacity and leaning towards bloodshed. His greatness was that he harnessed this tendency completely for the sake of HaShem.
The true “kanoi” because of his connection to HaShem consequently could revert to bloodshed.
The others because of their leaning towards bloodshed consequently use it for their connection to HaShem.

This matter of ‘ahavas HaShem’ is really appopro and meaninful in the three weeks of mourning for the Bais HaMikdash that we are now observing. How can one feel distress over the churban unless he feels an ahava for HaShem? How can we cry for the galus of the Shechina without loving the Shechina?

We should soon merit to hear the voice of Pinchas, who is Eliyahu, announcing the geula shelayma.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Nasoh (5760)

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Parshas Nasoh (5760)
By Mordechai Dolinsky

There is a Chazal that Rashi quotes in the parsha that has an extremely important message that perhaps is one of our most important foundations. 6:2: The Parsha of Sotah was put next to the Parsha of Nazir, the wine-abstainer, to teach us that one who witnesses a Sotah should abstain from wine. For that beverage is an agent that can create a laxity in one’s guard against chastity. The falling of the Sotah should motivate us to spiritual reinforcement. The question, however, presents itself–why does it have to be triggered by an actual encounter, just the realization of the phenomenon should be sufficient.

A resident of Yerushalayim about 3000 years ago goes out for a stroll. It is a beautiful day and he is humming to himself. The peaceful scene is broken by the commotion of a crowd. Is there a Chasan or a Kallah in the middle, a father bringing his newborn son to a Bris Milah, or to Cheder for the first time? Perhaps it is a donkey being taken for peter Chamor, or maybe Bikurim. There is a young lady in the center, hysterical, surrounded by the agents of Beis Din. It is a Sotah being taken to the Bais HaMikdash to be tested. What a scene, what a traumatic experience. “Why did I have to come upon this scene?”

HaShem transmitted His will to Klal Yisroel at Matan Torah and continues the process and the contact. The revelation and the enlightenment that HaShem maintains with Klal Yisroel did not stop at Sinai—it is an ongoing process. One of the main channels of this Divine communication is through Hashgacha Pratis. HaShem controls and manipulates events starting from the behavior of people towards you and going to the opposite end of the spectrum—including events and effects of unanimated objects. A classic example of this is when David HaMelech was cursed by Shimi ben Gaira he proclaimed that this was an act coming from a Divine source.

Just as one must know the pshat, the correct understanding of a pasuk in the Torah or the pshat in a Mishna, Gemarra, or Tosfos, we have to know how to learn the pshat in the message of the Hashgacha.

In Rashi’s description of the Aifod he begins by saying my heart tells me… and then goes on to compare it to an artifact of clothing that the French noble women wore when going horseback riding. Behind the “my heart tells me” is a tradition that Rashi had an unusual encounter with a French woman horseback riding. He interpreted the experience as a Divine message to enlighten him.

The Vilna Gaon was about the institute the Bircas Kohanim on a daily basis in his Bais Medrash in Vilna. Twice on the appointed day a fire broke out. The Gaon understood this as a Divine message to abstain.

R’ Ahron Kotler ztz”l was about to enter an elevator when he encountered an indecently dressed young lady. He broke down in tears and after being questioned as to why he felt guilty for something that he wasn’t really responsible for he answered the following. It wasn’t the seriousness of the transgression that was disturbing him but rather the question why did this happen to him. What is the Divine message?

It is imperative to be aware of, understand and appreciate that it is a communication that HaShem is sending us. The idea is absolutely mind-boggling. It is needless to say how cautious we must be in our interpretation and it should be checked out especially if it entails some radical move.

The encounter with the Sotah our happy go lucky walker in Yerushalayim experienced was a Divine enlightenment of the need for him to take extra precaution in protecting himself from Arayos. Matan Torah is a continuous process. Baruch Nosain (present tense) HaTorah.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Matos – Masai (5760)

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Parshas Matos – Masai (5760)
by Mordechai Dolinsky

We are now about to reach the realization of the promise that HaShem made to Avraham Avinu back in Parshas Lech-Lecha—‘yerushas haaretz’, the acquiring and settling in Eretz Yisroel. So much has transpired since that promise, so many years of galus, so much suffering, including the torturous slavery in Egypt and the years of wandering the desert. Now it is drawing to its finale. The joy of now being able to enter and settle in Eretz Yisroel, something which Moshe Rabainu and Aharon HaKohain were deprived of as a punishment, has now become a reality for Klal Yisroel. Just at this glorious point of history the tribes of Reuven, Gad and part of Menashe petition to separate themselves from the rest of Klal Yisroel, because of their abundance of livestock, and forfeit the yearned for, suffered for, stupendous, magnificent right to Eretz Yisroel. They prefer to settle where they were presently located, which was more suitable for their livestock. This seemingly utterly absurd request reflects such a lack of respect, regard, appreciation or any value for Eretz Yisroel.

One would think that for being guilty of such callousness and disrespect for HaShem’s prized possession they would be greatly censured and criticized. In one Medrash (22:7-8) we find comparatively minor accusations against them; either not waiting until HaShem presented them with the land that was allotted to them, or that they separated themselves from the body of Klal Yisroel. In the Chumash itself Moshe Rabbenu complained to them that their breaking off and settling would have an adverse effect on the spirit and confidence of the rest of Klal Yisroel– also a far cry from the great ‘avlah’ they seemed to be guilty of. We have to understand why in the light of the true perspective of the Torah and Chazal are they innocent of what seems like a great crime?

I wish to share the following thought on this perplexity. Understanding this properly relates perhaps to one of the most important principles of life. The most precious commodity (if we can call it that) we have in our lives, is life itself. Life, the actuality of our existence, the essence of our existence, boils down to what we call–TIME.

The Gemara relates an incident of an Amora when crossing a field of thorns lifting his robe, allowing the sharp edges to pierce his flesh instead of his clothing. In explaining he replied—to repair the clothing requires time, his flesh heals on its own. Time is too precious–it is life itself.

In comparing the personal effort and involvement between agriculture that was the main source of income in Eretz Yisroel, and caring for livestock, the former requires a much greater investment of time. Caring for livestock where the animals are left to graze on their own affords their owners relatively more freedom and time, our most precious commodity. We mustn’t lose the absolute, true perspective and true paradigm. Eretz Yisroel is so important and so precious, but time is life itself, the opportunity for growth and true accomplishment. Nothing in the world can come close to it.

Hope we shall see the ‘geulah sh’layma’ through Moshiach Tzidkainu.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Korach (5760)

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Parshas Korach (5760)
by Mordechai Dolinsky

From all of the negative incidents and incriminated individuals in the Chumash perhaps one of the most acutely criticized and put down is Korach. It is important to understand why he was placed on such a unique negative pedestal. In general, why is “machlokes” rated so highly on the “avlah” scale? Likewise we find that the flip side of machlokes which is “sholom” also has a top rating. To quote the Medrash in Bamidbar 21:1: “HaTorah Kula Shalom”. A person returns from a journey—we inquire as to his sholom, in the morning it is Shalom, in the evening it is Shalom, the bircas Krias Shma ends—HaPoreis Sucas Shalom, Shmone Esrei concludes with Shalom, Bircas Kohanim ends with Shalom. R’ Shimon ben Chalafta says that there is no vessel that contains blessing except shalom. The significance of shalom comes to a climax to the extent that it is one of the names of HaShem. It is considered so holy that even if mentioned in the context of an individual’s name it cannot be said in the bathhouse. The negative consequences of machlokes are quite obvious. The devastation and havoc that it leaves in its wake is sometime irreparable. But evil has many tools in its wicked arsenal, why is machlokes singled out for its wickedness?

Another aspect that is greatly puzzling was the punishment, the bowels of the earth opening and consuming Korach and his entourage. Weren’t any of the conventional punishments sufficient, skila, sraifa, hereg or chenek? Why did Moshe Rabbenu have to request such a severe and radical retribution?

R’ Tzaddok states that although in certain ways the ‘umos haolam’ are superior to Klal Yisroel in derech eretz it doesn’t have any real value since derech eretz is the consequence of the recognition of the presence of HaShem in the world. Since we are the only ones that possess this true insight of HaShem, it follows, says R’ Tzaddok, that we have the real derech eretz. The difficulty with his innovation is obvious. What is the connection between the two? I wish to share my insight in understanding his words. “Kulam BiChachma Asisa”—the whole creation shouts and is full of the infinite wisdom of HaShem. This statement is not just a suitable name for an enormous chapter, nor the name of a humongous book but the name of library filled with millions of books. As time marches on and the generations unravel the wisdom of HaShem becomes more revealed. Every organism, every cell, has such complete order, any amount of words in any language would only be an absolute massive understatement to this order. HaShem is revealing to us His infinite wisdom in which we see the ultimate of order, to enlighten us, to reveal and to instruct us how to live our lives; structured with order. This is the real derech eretz being instructed from HaShem’s creation.

In the same light of reasoning, from the smallest microorganism to the vastest aspects of the universe, the workings of harmony, coordination and ultra interdependency shout shalom. The bees and the plants, the plants and the nitrates in the air, the plants and the rays of the sun, photosynthesis—to mention a speck. Machlokes is diametrically opposed to everything that the creation is composed of and stands for and has no place at all anywhere in the universe. The only exception of shalom in the creation is from the misuse of free will that was given to mankind. This is the only actualization that is found where we can find the opposite of shalom, machlokes.

Just open up the earth and let Korach be swallowed. Any other punishment or affliction would possibly leave some trace of him. This creation is coordination and cooperation—there is not place for machlokes. It is important to always keep in mind that the state of shalom isn’t when you are sitting alone or amongst people that agree about everything. When we are in the presence of those that we are not in agreement with and don’t see “I” to “I” with, and manage to work it out together, this is shalom. The ideal of negating machlokes is inspiring, but the goal is to bear it in mind when our blood is boiling over exasperating issues.

Shabbos Shalom V’Chaim shel Shalom.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5760)

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Parshas Chukas (5760)
by Mordechai Dolinsky

Our Parsha opens: “The following is the Chok of the Torah”—instructions. Take a pure red cow with no blemish that was never burdened with a yoke—instructions—but for what?
The next pasuk (3): “Give to Elazar Ha’Kohain, take it outside the camp and slaughter it before him—instructions—but what is it for?
Pasuk 4: “Elazar should draw from the blood and sprinkle it seven times”—detailed instructions for the absolute unknown.
Pasuk 5: “Burn the cow in front of his eyes”—to where does all this lead?
The sixth pasuk: “Take cedarwood, hyssop and a tongue of crimson wool and throw them in the fire”—and so it continues to pasuk 7–
the Kohain having to immerse his clothing and himself.
Pasuk 8: The burner likewise needs to purify himself
Pasuk 9: And to put the ashes outside the camp—and still no hint as to where all this has to lead.
Pasuk 10: The gatherer of the ashes likewise needs to be purified.
In pasuk 11 we are introduced to the Tumah, through the contact with a ‘meis’.
Finally in pasuk 12: “Yischateh Vo”, the enlightenment we have been waiting for these past 12 pasukim. The purpose of all these directives, complicated intricacies, is for the purification from tumas meis. Have we ever encountered anywhere in the Chumas a list of intricate directions and directives without the slightest implication, hint or insinuation of the subject matter we are dealing with?

Rashi at the beginning of the parsha quotes the Chazal: Since this Mitzva is a source of teasing and scorn by the Satan and the gentile nations exclaiming that they don’t see any logic or reasoning for it, it was termed by HaShem as a Chok. This is a Divine order and no one has the right to delve or critically analyze it. To deal with the onslaught of the Satan and the gentiles we were armed with a perpetual “guard-all” from their harassment, ‘Para Aduma” is a Chok! The perplexity is obvious, the enemy is haranguing us for willing to undertake fulfilling something that doesn’t seem comprehendible, and we return our “fire”—this is a Chok! How is this dealing with the issue? How is this supposed to be a foolproof inoculation against them? On the contrary, this statement seems to intensify their criticism and objection.

The essence of the enemy ammunition is the seemingly lack of logical structure and the rebuttal is that we are actually in a “no logic zone”. Yes, in our repertoire of various aspects of “Avodas HaShem”, we do have a ‘no logic zone’. The crown of our anatomy, our most important powerful possession, is our thinking faculties. We must keep it in constant use and access its resources always. We constantly have to ward off our laziness and run everything through our thought process, without this we are lost. It is imperative to understand this in order to perceive the implication when Hashem does command us to withdraw, refrain and inhibit our logic. This is one of the highest, if not the highest, form of submission to Hashem.

We find amongst, lehavdil, the cults and false religions, demands of submission of the thought faculty. But they deaden their minds and anesthetize their thought process completely. The Torah expects and demands of us to make use of our mental capacities, so the area of Chok has a completely different dimension.

Perhaps we can offer a thought on our opening observation of the puzzling presentation of the Para Aduma. The Para Aduma is so “CHOKI” that even the manner of how it was presented to Klal Yisroel was in the same spirit–lacking logic. The orders were given not even knowing for what end it was to be used.

By the relinquishing of our need for understanding that we find in chukim, we are also expressing our gratitude to Hashem for the gift of thought.

Shenizkeh Lishmor Chukecha.

February 2025
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