Weekly Parsha

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchas (5762)

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Parshas Pinchas (5762)
by Mordechai Dolinsky

We have in our parsha the commandment for the most important day on our calendar—Rosh Hashanah, when we proclaim Hashem’s sovereignty over the world. The climax and the most important act we do on this significant day is the blowing of the shofar which is alluded to by the words “Yom Teruah”. There is no hint or meaning in these words that relate to the shofar and the gemara sends us to the Targum Unkelus—”yom yevava” that likewise sheds no light. The road then leads to the exclamation of the mother of Sisra, which is also unclear. The lesson is that the greatest truths are hidden; also that the mitzvah of shofar itself contains hidden lessons.

Regarding the commandment of Succos in the parsha (12:12) Rashi brings that the sacrifices of the bulls were symbolic and represented the seventy nations of the world. In the fact that the number of sacrifices diminished daily we symbolically declare that the nations of the world will eventually disappear from the face of the universe. This seemingly contradicts and is diametrically opposed to what Rashi brings immediately after the above that the sacrifice of these bulls offered a protection to the nations from the affliction of possible harm.

Perhaps we can reconcile and explain with the understanding that the nations surely serve a purpose in the universe and so does the whole materialistic mechanism. It acts as an auxiliary for the true service of Hashem. However, the nations don’t have intrinsic value and therefore they will eventually disappear. Only Klal Yisroel and the Torah have intrinsic significance. The recognition and declaration of this by us is a great zchus for them and serves as a protection from harm for them. Likewise the understanding and recognition that all materialism is for the service of Hashem brings to it all a zchus and true blessing.

We hope and pray, especially at this time that we commemorate the destruction of the Bais HaMikdash that we should speedily see its redemption and rebuilding, and we shall once again offer sacrifices to Hashem for Klal Yisroel and for the whole creation.

Have a wonderful Shabbos.

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.

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5762)

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Shavuos (5762)

We find a number of names and likewise reasons for the celebration of Shavuos.  It is of the greatest wonder why no mention is made in the Chumash of the most important reason—Chag Matan Torah.  Perhaps it can be explained with a parable of a wife wanting a sign from her husband that he values and appreciates their marriage.  She makes a lavish private party to celebrate the day they bought their home which happens to be the same day of their anniversary.  She is waiting for him to exclaim at the party: “Dear, how can we not also celebrate the wonderful day of our union..”  Hashem wants us to exclaim that we are so happy and appreciate that you gave us the Torah that brings beauty and meaning to our lives.

Have a wonderful and meaningful Yom Tov.

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.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behar – Bechukosai (5762)

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Parshas Behar – Bechukosai (5762)
by Mordechai Dolinsky

The Medrash in our Sedra (34:1) enlightens us to the marvelous trait of an individual harnessing his mental capacities to figure out how to give tzedaka to someone who is in need but does not want to receive.  This is surely inspiring for us, living in a generation of insensitivity.

There are so many major events surrounding us, and it is imperative that we have the interest to seek their proper interpretation.

Have a wonderful Shabbos.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Acharei – Kedoshim (5762)

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Parshas Acharei – Kedoshim (5762)
by Mordechai Dolinsky

One of the opinions in Chazal of the sin of Aharon’s sons was that they engaged in the service having indulged in drinking wine.  The obvious difficulty is that the explicit commandment to refrain from drinking in service came afterward.

One of the most vital principles in our life’s purpose and fulfillment I heard from Rav Miller zt”l in the name of R’ Nissim Gaon, is that Hashem holds us responsible to keep what we understand with our own mental faculties.  This is considered the Will of Hashem, compatible to Torah MiSinai.  That accounts for the responsibility of doing right and keeping away from wrong before Matan Torah.  The sons of Aharon understood that it was improper to serve after having indulged in wine.  This responsibility for what we comprehend ourselves to be right is eternal.

Have a wonderful Shabbos.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Tazria – Metzora (5762)

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Parshas Tazria – Metzora (5762)
by Mordechai Dolinsky

In our sedra we have the signs for a “metzora”, a white discoloration appears on the skin.  The order being snow, the brightest, followed by sheep’s wool, plaster and the inner membrane of an egg.  A thought of the significance might be as follows.  White obviously signifies pure of sin.  The ‘metzorah’ is a Divine message that the individual has digressed.  Whiteness is observed on his body and calls out: “Why aren’t you white, pure of sin?”

The four shades represent four major areas of tests.  Snow, our contact with outside environment.  The phenomenon of beautiful white snow is a purity in the outside.  Plaster, the tests we have in the confines of privacy.  The white plaster calling for purity in privacy.  The sheep represents our outwards animalistic tendencies, the natural instincts we have to control.  Look, the sheep is an animal, yet white and pure.  The egg membrane, the internal pure white.  This is the internal tests of our mind and heart.

Hashem should have ‘rachmanus’ on Clal Yisroel.
Have a wonderful Shabbos and a wonderful Chodesh.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Tazria – Metzora (5762)

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Parshas Tazria – Metzora (5762)
by Mordechai Dolinsky
In our sedra we have the signs for a “metzora”, a white discoloration appears on the skin.  The order being snow, the brightest, followed by sheep’s wool, plaster and the inner membrane of an egg.  A thought of the significance might be as follows.  White obviously signifies pure of sin.  The ‘metzorah’ is a Divine message that the individual has digressed.  Whiteness is observed on his body and calls out: “Why aren’t you white, pure of sin?”

The four shades represent four major areas of tests.  Snow, our contact with outside environment.  The phenomenon of beautiful white snow is a purity in the outside.  Plaster, the tests we have in the confines of privacy.  The white plaster calling for purity in privacy.  The sheep represents our outwards animalistic tendencies, the natural instincts we have to control.  Look, the sheep is an animal, yet white and pure.  The egg membrane, the internal pure white.  This is the internal tests of our mind and heart.

Hashem should have ‘rachmanus’ on Clal Yisroel.
Have a wonderful Shabbos and a wonderful Chodesh.

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