Weekly Parsha

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Balak (5760)

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Parshas Balak (5760)
by Mordechai Dolinsky

 

I have always found this Parsha to be one of the most puzzling.  The tremendous contrast between the presentation of Bilaam from the simplicity of the text of the Chumash that seems so positive and complimentary and the image of him transmitted to us by the Chazal that is painted with such a repulsive negativity.  From the beginning of the episode the behavior of Bilaam seems to be of the highest quality.

To the initial request of Balak in pasuk 5;  I shall do only as Hashem shall tell me.

In pasuk 13 he replies: Return to your land for Hashem has vetoed my going.  In pasuk 17 when Balak offered Bilaam anything he wanted he answered:  Even if you reward me by filling the house with silver and gold I cannot transgress in a small or big way the will of HaShem.

In Pasuk 8 he was told to go and speak only as instructed.  He went with enthusiasm, knowing full well that he might have to say things not in his interest.

In pasuk 38 when Balak questioned Bilaam about his delay and hesitation in coming his reply was: Can I say anything except for the words that HaShem puts in my mouth?

From pasuk 7-10 he was loyal to the text of the blessing to Klal Yisroel.  And when criticized by Balak he exclaimed that he could only speak the word of HaShem.

Again in pasukim 18-24 he so eloquently verbalized the precious blessings that are a part of our Rosh HaShana davening.  When criticized, again he repeated his declaration of loyalty to the word of HaShem.

Every one of these proper, positive utterances is shown by Rashi to be really selfish and destructive.  In the first two statements he was complaining that the emissaries should be of higher stature so that he could receive more honor.  The third statement reflects the tremendous greed he had for others’ riches.  In the next statement, though he was to act against his will and ‘was up against the wall’, he still had hopes of campaigning to curse, not to relinquish his evil intent.  What is this big case being built up against this Bilaam who is seemingly such an innocent soul?

 

The first point that has to be made clear is that the quality and insight that Bilaam had as a prophet was on an extremely high level.  The Chazal tell us in the Medrash 20:6 that when Bilaam so honestly and so innocently answered HaShem’s inquiry as to the nature of his visitors, the title that he was crowned and complimented with was ‘urinal’—“karon shel mai raglayim”.  Instead of describing his callers he should have declared: Hashem who nothing can be hidden from, why are You making this inquiry?  Someone of his stature of true insight should have made this exclamation.  In the same line of reasoning but on an even simpler level, when one considers what was actually transpiring here, it is really mind boggling.  Bilaam, approaching Hashem, seriously considered the possibility that he could convince, achieve or petition a curse against Klal Yisroel– the beloved children of Hashem, the chosen nation, the most cherished and loved, the only nachas Hashem has from His whole creation.   We have had wicked enemies who made attempts to harm us using avoda zara or kochos hatumah, but the thought of harming Klal Yisroel through HaShem–how absurd.

 

This brings us to one of the most basic issues and perplexities.  How is it possible for anyone with any understanding and insight into Hashem ever able to do anything against His will?  Starting from Adam who probably had the greatest realization of His Presence down the generations to us, how do we understand ourselves capable of ever transgressing His Will?  It is the miracle of free will which is one the greatest miracles in the creation.

 

Bilaam took this too far as explained, and with this perspective we can understand the lowness of every one of his steps, which was the true view of Chazal which Rashi presents.

 

“HaShem, distance us from what You hate, and bring us close to what You love”.

 

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchas (5761)

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Parshas Pinchas (5761)
by Mordechai Dolinsky

 

 

In our parsha, Parshas Pinchas the Vilna Gaon makes an interesting observation I’m sure most people overlook.  In the latter portion of the sedra we have the Succos sacrifices.  Amongst the korbonos on the 1st day 13 young bulls are sacrificed (whose number is diminished daily), 2 rams, 14 male lambs under a year of age, and one male goat.  There is a very strange symantical phenomenon that takes place in the Torah’s expression of the goat.  In psukim 16, 19, & 25 the noun the Torah uses is “se’ir izim” yet in psukin 22,28,31 &34 the terminology changes to plain “se’ir”.  The former corresponds to the 1st,2nd and 4th day of the Yom Tov and the latter to the 3rd, 5th, 6th  and 7th respectively.  How can we explain such a strange phenomenon?  I am awed by the Gaon’s insight and have pereptual amazement and enjoyment from his explanation.

 

The sum total of all the ‘parim’, bulls, brought on all the days (13 plus 12 plus 11 plus 10 etc.) is 70.  The Chazal tell us, as is mentioned in Rashi, that this corresponds to the 70 basic gentile nations.  The Zohar HaKadosh states that the main pillars of the nations are Yishmael and Esav.  The sustenance of all the nations are channeled through these two.  Rashi also mentions that in the time of the Bais HaMikdash this korban offered a protection for all the nations.  Thirty Five of the bulls are designated to the pillar of Yishmael and the thirty five nations that get their survival through him and 35 for Esav and the 35 nations that are sustained through him.  The Gaon goes on the say that we likewise find in the Zohar and other Kabbalistic writings that the terminology “se’ir izim” refers to Yishmael.  Esav, on the other hand, is referred to as “se’ir” alone; as we find also in the Selichos of 17th of Tamuz (a timely source) the word “se’ir” referring to Esav.  On the basis of these premises the Gaon continues to explain that the first honor goes to Yishmael the son of Avraham (Chazal also tell us that he did tshuva). The 13 ‘parim’ of the 1st day are designated to his nations.  Therefore on this day that the commandment of the korban of the goat was given the terminology “se’ir izim” was used.  The 2nd day we continue with Yishmael, the 12 bulls of that day were likewise designated for his nations and likewise the terminology for the commandment of the goat on that day was “se’ir izim”.  We now have 25 bulls designated for the nations of Yishmael.  The 3rd day obviously could not be dedicated to Yishmael since the 11 bulls of the day would give us a total of 36.  So the bulls of that day were dedicated for the zechus of Esav and the nations that draw their sustenance from him.  Therefore the Gaon points out the term used for the goat on that day was “se’ir” referring to Esav.  On the 4th day the zechus of the 10 bulls returned to Yishmael and his nations making the sum total of 35 completing his lot of sacrifices and the term used for the goat on that day was back to “se’ir izim”!!  The 9 bulls of the 5th day, the 8 of the 6th day, and the 7 of the 7th day respectively all go to the zechus of Esav and the remainder of his nations bringing the sum total to 35.  Now it is so logically understandable why the term for goat on the 5th, 6th and 7th day is just “se’ir” which is referring to Esav.

 

We see such brilliance of the Vilna Gaon and the beauty of the Torah.  I am sure the Gaon has said much greater and more brilliant novellae but I just happen to enjoy this.

 

Food for thought—I was speculating extending this idea to the Ushpizin, our great ancestors that we invite nightly to the Succah in the order of: Avraham, Yitzchok, Yaakov, Moshe, Aharon, Yosef and David (according to the Ari z”l).  Yishmael corresponding the Avraham his father, and Yitzchok his sibling.  Esav with Yaakov his sibling; the original plan was that he was to be the “Zevulun” of Yaakov, his supporter.  Esav to Aharon, the avoda of the korbanos was originally to be in his hands as a “bechor”  which he sold to Yaakov, now manifested in the hands of Aharon HaKohain.  Esav to Yosef as Rashi brings that Yaakov waited for the birth of Yosef who was compared to the flame in whose zechus Esav is conquered.  Also Yosef shows up Esav with his control over his lusts.  Esav to David—David showed up Esav through his harnessing of his leaning to bloodshed for the service of Hashem.  David also is the forebearer of Moshiach Tzidkaynu who will subdue Esav and bring him to Hashem.  There only remains the connection between Yishmael and Moshe Rabeinu—Hashem Yair Eineinu.

 

The current events revolving around Eretz Yisroel is so revolting and shocking to see the Umos HaOlam carrying on with such despicable lies and injustice..  Hashem is showing us that we have only HIM. These dark days of mourning for the Churban should be turned over to a time of great light, Yishmael and Esav should be subdued through the coming of Mashiach Tzidkainu.

 

 

 

 

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5761)

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Parshas Chukas (5761)
by Mordechai Dolinsky

In our parsha we have the order of the cleansing process from ‘tumas mais’—human death defilement—through the Parah Adumah.  The process is obviously something that is beyond our scope of logic.  The Torah itself testifies to this by labeling it a ‘chok’—which Rashi explains to mean that it is something beyond our comprehension.  There is, however, definite significance and vital lessons for us to learn.

First, we must understand that as humans we are susceptible to influence from the slightest subtleties.

There is a mentality and frame of mind that is imperative that we keep in our consciousness that encompasses our duties as humans, and our responsibility to the Torah.  This is to generate a feeling of life and to connect with our life flow.  This life awareness injects us with a vitality that puts everything that we think, say and do at a high energy level.  Mortality is the very opposite of all this and coming in contact with death is absolutely devastating to our life spirit.

According to this we have a fresh perspective of the limitation the Torah put on a Kohain in coming in contact with tumas mais since they were required to be on a high level of service.  Hence, their life vitality awareness should be on a high plane, likewise with a nazir.  This also explains the Gemara in Brachos that does not give as a preliminary advice as a prevention of sin to recall the day of death but rather as a last resort measure.

Now, a remedy for this unfortunate human whose life spirit has been depleted.  The cow symbolizes the sustaining of life as she supplies the planet with her life giving liquid.  Red represents life, the essence of the spirit of life.  Our life giving blood is red.  Aisav wanted the red lentils to replenish his life-depleted soul.  The Chazal point out that everything about him revolved around red, and we can say for this very reason.   In the first plague in Egypt the water turned red to teach the world that Hashem is the One that turns water into life.

A similar concept can be seen in the redness of the ‘tolaas shani’ the crimson wool.  This idea also can be said of the sprinkling of the blood (19:4) by the Kohain.  In the various korbanos when the blood is sprinkled it was done onto something in the mishkan or in the Bais HaMikdash; here it was done in the air with the Kohain facing the Ohel Moed.  It is as if the blood is put to life.

L’Chaim, L’Chaim and L’chaim.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Matos – Masai (5761)

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Parshas Matos – Masai (5761)
by Mordechai Dolinsky

 

In our sedra we have the parsha of nedarim, one exercising his power to make something otherwise permissible forbidden on himself.  The usual understanding of the function of these vows is to engage in a self-deprivation as a means of spiritual uplifting.  The Mesilas Yesharim (13) gives a beautiful insight in understanding this abstaining in the proper light.   On one hand we find that Chazal condemns and criticizes self-deprivation and at the same time an appreciation and glorification of the same.  The Mesilas Yesharim makes peace between the two showing where each is applicable.

There is a whole other aspect of nedarim, the making forbidden the permissible, which involves one of our great principles.  There is a mentality that permeates the world that if one has an ideal it is considered admirable and noble to attempt and yearn to perform something that demonstrates one’s belief and allegiance to the ‘cause’.  This concept spills over into the ranks of ovdei Hashem likewise.  At first glance it seems logical and makes sense.  It is, however, opposite of the Torah and the ratzon Hashem.

The reason is that one of the great secrets of the universe is that mankind is challenged by a great enemy who has power and control, the yetzer harah.  No human has the right or is in the position to take up a challenge against him.  No human can have the self confidence and self assurance in his own resources and strength that he can stand up and demonstrate his allegiance and commitment without the fear of complete defeat.  Of course, once it is Divinely ordained to be thrown into the battlefield he must harness all his energies to do his best.  But from his own vantagepoint, a person must do everything to avoid confrontation.  The world challenges, ‘are you a man or a mouse”?  We reply—A MOUSE!  We have nothing and no assurance that we can cope.  We pray “al tashlet banu yetzer harah”.  We don’t challenge, we attempt to limit our confrontation.  One of our resourceful tools is the neder.  We enlist the power of the vow to assist us to keep away.  The lesson of the neder is: run from the nisayon.

* * * * *

Klal Yisroel is plagued with tzoros, poverty—sickness—divorce—childless couples – children going astray, it is all the result of the churban.  We have a lot to mourn for and lot to hope for—the geula sh’layma through Mashiach Tzidkainu.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Balak (5761)

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Parshas Balak (5761)
by Mordechai Dolinsky

 

The obvious theme of our parsha this week, Parshas Balak, revolves around brachos and klallos.  The simple connotation of these subjects has mystical overtones.  There is, however, important, practical lessons we can glean.

We find in Pirkei Avos 5:19 something very striking; Chazal show the contrast between Avraham Avinu and Bilaam.  We must understand that besides being the founder of Klal Yisroel, Avraham Avinu was one of the most outstanding human beings that existed in the world.  The fact that there is any recognition of Hashem in the world today is only because of him.  The fact that any type of comparison is made between the two says that there is some important trait that they had in common.

One of the initial statements of communication that Hashem bestowed upon Avraham Avinu 12:2 was “Hevai Bracha”—you will be a blessing.  And as Rashi explains: “The blessings are put into your hand”.  Bilaam, too, was versatile in giving blessings and curses.

Bracha is a mechanism in the Creation of tapping a special source of increase of power and abundance, accomplished primarily through the power of speech and mental focus.  This is not to be confused with Tefilah, which is appealing and petitioning before Hashem.

It is imperative that we relate to bracha in the right light for it affects our lives in a greater way than we can imagine.  We live in a society and religious circles that a good part of our etiquette and forms of speech contain greetings and salutations that are actually expressions of blessings, brachos.  It then becomes a habitual form of speech without any awareness of the connotation of bracha.  A bracha without specific intent brings blessing.  However there is no comparison to what it accomplishes, when it is accompanied by our positive thoughts.

If when we say “good morning” it is accompanied by our thinking “you should succeed immensely in all your endeavors; Torah studies, business accomplishments, housework etc.” the power it has cannot be compared to an empty verbal expression.

When we try to pinpoint the numerous brachos, the list is almost endless.  Yasher Koach to the gabbai, gezundheit for the sneezer, mazel tov for a million reasons, have a nice trip, refuah sh’layma, hearty appetite……..

Above all we must believe that the words bring blessing.  Look how devastated Eisav was that he lost the brachos.  In our sedra everything revolves around the power of bracha and the opposite.  It should inspire us to the power of the word.

Gut Shabbos—enjoy the cholunt, a good shluf, wonderful shalom bayis…..

 

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Korach (5761)

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Parshas Korach (5761)
By Mordechai Dolinsky

Our parsha has the big machlokes that Korach stormed up.  We can see from the great concern that Moshe Rabeinu had about the incident and the gravity of the punishment that there was nothing in the Creation that was severe enough and the punishment needed a new creation.  All this spells out to us that there was some element here that is much worse than we can imagine.  Rashi (16:1) quotes a well-known Medrash (18:3) that reveals to us one of the main implements of Korach’s venomous arsenal.  He had a pointed question regarding a garment that was completely “techeles” and a question about a mezuza and room full of seforim.  The bottom line of all this and its destructiveness was “hischilu l’sachek olov:”—he caused Moshe Rabainu to be a source of ridicule and laughter.  Korach was harnessing the power of one of the most potent tools for devastating spirituality; “laitzanus”, derision and frivolity.  Korach, having such a wicked plot, and relying on this for his weapon, in itself says a lot.

It is popularly known that “laitzanus” isn’t one of the recommended pastimes, but the Mesilas Yesharim (chapter 5) really opens our eyes to its awesomeness.  The Mesilas Yesharim explains that it knocks our thinking faculties out of order.  This is to such a degree that the person is not even receptive or open for assistance.  It immunizes a person against any constructive criticism or for any rebuke to have any effect or influence on him.  It has the power to eradicate and delete the storehouses of spiritual treasures he has already acquired.

We are living in an era that ‘laitzanus’ plays a constant role in our behavior pattern.  It is woven into the fiber of everything from casual conversation to our most serious endeavors.  We are in need of much Divine help and assistance.

My most sincere blessings to you all for success.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shlach (5761)

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Parshas Shlach (5761)
By Mordechai Dolinsky

To be cognizant of the blessings we have from Hashem and to be thankful and happy for them is well known to be a major part of our service to Hashem.  We have, however, a Medrash in this week’s parsha that sheds a completely new light on the subject.  Medrash Rabba (16:20) “Vatisa Kol HaAida Vayitnu es Kolom”.  Hashem proclaimed that you cried in vain before Me, now I will establish a wail for generations.  At that time the destruction of the Bais HaMikdash was decreed so that Bnei Yisroel will be dispersed among the Gentiles”.  The biggest tragedy that has befallen Klal Yisroel is the churban and as the Medrash itself explains that the worst aspect of it was the end result of being dispersed among the gentiles.  All the subsequent tragedies that struck Klal Yisroel are a consequence of the churban; including the holocaust and the contemporary horrors.

The Chazal through the special auspices of Divine inspiration enlightened us to something that would otherwise be secret and unknown.  HaKadosh Baruch Hu was bestowing upon us a tremendous blessing, an awesome gift and treasure.  Klal Yisroel, instead of appreciating it and instead of being overcome with the greatest feelings of gratitude, complained.  What would we say should be the punishment for complaining about a blessing?  The greatest calamity that ever befell us!!

This lesson has special significance to us today.  We are living in a time that unfortunately we are witness to many tragedies.  At the same time Hashem is showering us with many gifts and lavish blessings.  The tzoros must not blind us to the gifts and we must lift our hearts and voices in true praise.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behaaloscha (5761)

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Parshas Behaaloscha (5761)
By Mordechai Dolinsky

In this week’s sedra we find in the pasuk regarding the chatzotzros (10:5) “Usikatem Teruah  V’nosu Hamachanos Hachonim Kaidma”.  Rashi explains that these unique blasts were sounded to designate that the camps get into the traveling mode.  It was the sound of trumpets blasting tekiah teruah tekiah to the contrast of other sounds that designated the assemby of the Nesi’im or of Klal Yisrael.  These sounds are truly familiar to us—we blow them on Rosh Hashanah.  The concept itself of blowing a horn to signal that a nation should encamp or mobilize was a standard practice. The extreme, striking aspect of this is the nature of the sounds.  Rosh Hashana is the most important day on our calendar.  It is when we declare and commit ourselves to the Malchus Hashem.  We can pinpoint the exact act of proclaiming Hashem as the King of the Universe with the blowing of the shofar.  This may very well be the most important act we do in the whole spectrum of avodas Hashem.  The sounds that we produce to proclaim the Sovereignty of Hashem are tekiah teruah tekiah and they are the sounds that we are commanded to use to announce that we are about to be on our way.  These sounds are extremely meaningful and infinitely deep.  It is said that the most difficult subject in Kabalistic studies including the kisvei Ari Z”l is concerning these sounds.  This reveals to us an amazing new perspective and insight concerning the horn blowing announcing the readiness of Klal Yisroel’s movement and the actual movement itself.

There is a message here indicating the spirituality of the travels of Klal Yisroel.  What can there be about being on the move that can be considered to be on such a high plane?  The answer is that Klal Yisroel’s every step, every movement, is navigated, bound, controlled and regulated by the Ribono Shel Olam Himself through the ananei hakavod.  The thought of this, just keeping to the simplicity of the issue is in itself profound.  The ‘kolos’ are shouting out how important it is.

When this idea is projected to its symbolic implications it magnifies a most important concept in our avodas Hashem and our lives in general.  Everything in our avodas Hashem can be divided into two categories.  One category is individual acts and the second is the general direction, the derech that we take.  It goes without saying that a person must attempt to see that each individual act of his should be of the highest quality. It is imperative that our general derech be in accordance with the will of Hashem.  The converse is likewise true; the biggest tragedy is when the whole derech is wrong.  Of course it is possible for someone on the wrong path to squeeze out a right thing here and there.  The biggest danger is that one can be ‘mehader’ in mitzvos and have something terribly wrong about his derech.  This is the ultimate goal of the yetzer harah—to effectively influence masses with the wrong goals; wholesale catastrophe.  This is echoed in Yeshaya 55:7 which we read on fast days: “Yaazov Rasha Darko”, the wicked should reject and change their path and approach.

On the other side of the coin if a person is on the right path he can fall into the trap of doing something wrong but if his derech is right he will probably get back in line.

Hareini Hashem es Darkecha.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Naso (5761)

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Parshas Naso (5761)

Rashi 5:12 explains the sequence of the parsha of the gifts one must give to the Kohanim and parshas Sota is that if one withholds his obligations of the ‘manas kehuna’ he will subsequently end up going to the Kohain because of his wife’s disloyalty.  At first, the connection of these two seems entirely out of proportion.  A person should be subject to such an ugly, terrible, tragic episode of his wife being suspected of disloyalty in such a fashion for not bringing gifts to the Kohain?

The root of the issue is to understand and appreciate what is behind the obligation to the Kohain.  It is a very serious feeling of gratitude to Hashem for what he has been blessed with.  The issue of gratitude is one of the most basic and important requirements of a human being.  To be negligent of his obligations to Hashem is violating the essence of his relationship to his Creator.  In turn, his beloved wife violates their relationship.

The ‘kaaras kesef’ which the Nesi’im brought, Rashi (7:!9) explains has the numerical value of 930 which is the same numerical value of the lifespan of Adam HaRishon.  What does this have to do with the Nesi’im?
This gift brought by the Nesi’im was an act of gratitude to Hashem for bringing Adam HaRishon into the world.  This is hakaras hatov!!

HAVE A WONDERFUL Shabbos.

Bamidbar Chagim Shavuos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bamidbar (Erev Shavuos) 5761

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Parshas Bamidbar (Erev Shavuos) 5761

In this week’s sedra we have the designation of the formation of Klal Yisroel for their travels.  Anything at all that the Chumash mentions has tremendous significance but especially when the Torah itself places emphasis on it.  Additional significance can be reinforced by the Medrash which relates that the formation was a reflection of the order of the Shvatim that Yaakov Avinu requested when carrying his ‘aron’ to its resting place in Eretz Yisroel.

This brings us to contemplate into the significance of the four directions that Klal Yisroel was ordered to form themselves while traveling in the ‘midbar’; and the significance of the sequence of how it was presented—east, south, west and then north.

What was the significance of the various Shvatim that were designated to each direction; east-Yehuda, Yissachar and Zevulun—south—Reuven, Shimon and Gad etc.?  What was the significance of the main shevet that was chosen for each direction;  Yehuda—east—Reuven—south etc.?

The Medrash (2:10) gives some beautiful insights, however, the interpretation is still open to our own thoughts—“dig in” and I’m sure you will come up with some beautiful ideas.

Our Yom Tov of Shavuos is coming up and I would like to share the following ‘kabalas haTorah’ related thought on the degalim.  The Medrash in Shmos relates that when Paroh observed Bnei Yisroel marching in its formation, he suddenly had a tremendous insight to the specific outstanding traits that each possessed.  This Chazal gives us a hint that the formation represented various character traits, attributes and talents they possessed.  This formation says that the Torah recognizes and respects all the personality and character traits of the individual and has a place for it in the service of HaShem.

One of the greatest marvels of the Torah is that despite that it is made up of regimentation and strict unmovable, inflexible doctrines; yet Hashem with His infinite wisdom structured the Torah to have room and flexibility for each individual to find himself and exercise his creativity and his personality nuances.  Every neshama can find its personal sense of purpose and utmost feeling of accomplishment in the Torah.

This brings us to a new insight to the offer that HaShem made to all the nations of the world and their refusal.  After hearing the demands of the Torah each nation felt that the Torah did not have the flexibility to “fit in” and cater to its national characteristics.  They felt that the Torah is too rigid.  Bnei Yisroel, too, have their national traits, and so too, each shevet, and individual, yet they shouted and exclaimed “Naaseh V’nishma” .  Hashem, after all, is our Creator, and made our traits, and surely knows our traits.  We have full respect, trust, confidence and loyalty to except without any inquiries and reservations all His commandments.

A wonderful Shabbos and Yom Tov to you all.

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