A Thought On Parshas Pinchas

A Thought on Parshas Pinchas

"...u'sa'ir echad l'chatos la'HaShem..."
"...and one goat as a sin offering to HaShem..." (28:15)

Our parsha highlights the array of offerings which are brought throughout the year. There are offerings specific to each festival and occasion. Obviously, these are brought forth for one reason only: HaShem has commanded us that the sacrificial rite is a means of serving Him.

It seems curious that with the many verses instructing us about the range of offerings, it is only our above verse which adds that these are to be brought "for HaShem." It seems very obvious that this is the sole motivation for bringing any and all offerings. Why does the Torah single out this verse with the qualification that this goat must be brought for HaShem?

The Rambam (Moreh HaNevuchim III:46) attends to this. He notes that this verse refers to the offerings brought on the New Moon, Rosh Chodesh. At the start of every month, the nation would offer the sacrifice designated for that occasion. These new moon, or new month, observances were different than other festivals and holy days. The other set times of the year are really Divine decrees where we are told that a time or a season has some theological significance. For example, Sukkos, Pesach, Yom Kippur are important moments in our Jewish calendar year yet their importance is not rooted to anything material or even celestial. They happen when they happen, and HaShem has told us when they are to happen.

Rosh Chodesh is different. The Torah has fixed the new month observance with the new moon. (Even our English word month is derived from the English word moon.) We Jews did not "discover" the concept of a lunar month. Both civilized and pagan cultures use the new moon to signify the beginning of a new time frame such as a month. There is a sick mind, writes the Rambam, which has led people to believe that they must make sacrifices to the celestial bodies such as the moon and the sun. People do that. People at one time even worshipped the sun (Sunday) and the moon (Monday).

We cannot do that. In fact, it is so essential that we know that our rosh chodesh offering has nothing to do with the moon that the Torah spells out "la'Hashem" - this is all done in the service of HaShem. (Elsewhere I have mentioned that this may be one reason that we say Aleinu following kiddush levana, to demonstrate that we are saying these prayers to HaShem and not, Heaven forfend, as some bizarre ritual focused on the moon).

* * * * *

The Rosh also writes that we need to consider rosh chodesh a spiritual observance rather than a chronological event. He notes that Chazal assigned special Torah readings to the many festivals and occasions which mark our Jewish calendar. He suggests that a verse which lends support to this Rabbinic practice can be found in VaYikra 23:4 - eleh moa'dae HaShem mikrae kodesh asher tik'ra'u osom b'mo'adam. "These are the times designated by HaShem as Sacred Events which you should announce at their set time."

The Rosh sees in the term asher tik'ra'u an allusion to the word kriah which can mean "to read." He then notes that we read the Torah portion on the holy days but also on rosh chodesh. Nowhere in the Torah, however, do we have a reference for rosh chodesh as a mo'ed festival. The verse which we use as a reference to these readings is referring to moadim yet rosh chodesh does not seem to be considered a moed! Curious.

The Rosh reminds us that in Eichah 1:15 the verse says "kora alay moed" - they have declared a moed. Chazal (Ta'anis 29a) see in this term a reference for the months of Tamuz and Av. Therefore, rosh chodesh is more than just an event associated with the moon in the sky. It is a day made auspicious and important for us because HaShem has declared it so. This parallels the reasoning of the Rambam who also urges us to remember that the marking of time through the demarcation of the months is a spiritual process to help us accept the unequivocal majesty of HaShem.

As we prepare for the moed spanning the Three Weeks, through the Ninth of Chodesh Av, I wish you a good Shabbos and better times ahead. D Fox

A Thought on Parshas Balak

A Thought on Parshas Balak

"...ar'eno v'lo atoh..."
"...I will see him but not yet..."(24:17)

In Bil'aam's visions of the world and its future, he forecasted the fate of many nations and the ascendancy of the Jewish people in times to come. He appears to hold back, however, at some points. Our verse captures his declaration that there are events which will unfold but for which the time has not yet arrived to foretell them.

The Rambam (Igeres Teiman 3) understands this as the Torah prompting us to begin a "count-down" as we await the renaissance of prophecy among us. Through Bil'aam's words, we understand that the moment, the time when this revelation will occur, cannot be pinpointed. "I see it coming but it has yet to happen."

The Rambam outlines for us that we must embrace both realities: we firmly believe in the coming of the moshiach. We also assert and accept that we do not know when this time will come to pass. The tension between the two principles generates a sense of restlessness within the spirit. This is why a Jew proclaims that "although the moshiach may seem to tarry I will wait for him nonetheless at all times knowing that he may come any day."

* * * * *

The Rosh notes that although Bil'aam saw, and accepted, that the end of days would bring salvation to the Jewish people, and a restoration of their spiritual heights, he did not cease his invective and his sardonic outlook towards them. As much as he grasped that we are a blessed nation whose fate is overseen by the One Above, he continued to undermine us.

How telling, writes the Rosh, that HaShem granted wisdom and even prophetic skills to the nations of the world yet they have failed to utilize these gifts for peace and for spiritual ends. Whereas our own great nevi'im offered words of caution and guidance to the other nations, urging them to refine their ways, a prophet such as Bil'aam had his lofty visions but still reverted to vile and hateful plots to destroy HaShem's own people.

I am sending this out early as I prepare to head east for the chasuna of my son. L'chaim, l'simcha u'l'shalom. Good Shabbos. D Fox

A Thought On Parshas Chukas

A Thought on Parshas Chukas

"...shimu na ha'morim..."
"...now listen, you rebels..." (20:10)

The episode of the Rock is a challenging one. Moshe and Aharon were to have drawn water from a rock, which they did. The nation was thirsting for water in the wilderness and let this be known. HaShem instructed them to speak and then the water would gush forth. Moshe reprimanded them with the above words, struck the rock and the water emerged. HaShem tells Moshe and Aharon that they did not succeed in sanctifying His name. The place was named Mei Meriva, Waters of Dispute, to mark that unfortunate event.

The commentaries dispute the actual wrong doing or failure over which Moshe and Aharon were apparently reprimanded. Was it for striking the rock instead of speaking to it? Was it for calling the nation "rebels"?

The Rambam (Introductory Chapters to Pirkei Avos) takes the position that the nation consisted of very great people. He writes that "the lowliest of their wives was on par with the prophet Yechezkel." They were attentive and committed Jews. Consequently, everything which was said or done by their great leader Moshe was taken seriously and studied.

When they saw that he appeared angry in his rebuke of them for demanding water, they assumed that he was speaking this way as a reflection of HaShem's own "view" of them. They assumed that Moshe was posturing anger because HaShem was "angry" at them. This, according to the Rambam, was not the case. Thirsty people are expected to wonder where their water is. In the Rambam's opinion, the problem at the Waters of Dispute was in creating an inaccurate impression of the nation's relationship, at that moment, with the Divine.
* * * * *
The Rosh (Rabbeinu Asher ben Yechiel) brings an interpretation from Rabbeinu Dan Ashkenazi, whom we met some months ago in parshas Mishpatim (he was a Spanish rishon who communicated with the Rashba and others, and was known for his at times innovative approaches. Apparently, the Rosh met him when he fled to Spain in later life - see my introduction to parshas Bereishis in this year's email cycle.)

In verse 8, HaShem told Moshe and Aharon to "speak to the rock." Many assume that when Moshe hit the rock instead of speaking to it, that this was defying His instructions and may have been the cause of the troubles at Mei Meriva. Rabbeinu Dan Ashkenazi disagrees. He says that we find instances where the word "daber" does not mean to speak but actually means "to hit." (see Divrei HaYamim II 23:10 and Yeshayah 11:4). Here as well, then, the instruction to Moshe meant to hit the rock, which is what Moshe did.

If so, why was there a negative consequence, if Moshe did what he was told? This was because they should have told the people, "HaShem will give you water from the stone" and not "we will bring you water from the stone." (verse 10).

According to the Rosh's explanation in the name of Rabbeinu Dan, the thirsty people were justified in wondering about where they would get their water. The problem at the Waters of Dispute was in diverting the focus from one of Divine intervention to what might have been perceived as Moshe and Aharon's own initiative. The obverse of the Rambam's view, this interpretation views the problem at Mei Meriva as not creating an accurate impression of the Divine Will at that time.

I am sending this out early as I prepare for the ofruf of my youngest son Yosef Ezra Fox. May we all find chen v'sechel tov b'einei Elokim v'odom. Good Shabbos. D Fox

A Thought on Parshas Korach

A thought on Parshas Korach

"...v'shamru es mishmeres ohel mo'ed..."
"...they shall always guard the Sacred Shrine..." (18:4)

Once Korach's revolt was suppressed, life in the wilderness returned to it original aim of teaching our people to embrace their respective roles and to respect the boundaries which must be guarded in demarcating kodesh from chol, the sanctified and the mundane.

The Rambam (Sefer HaMitzvos 23; Bais HaBechira 8:1) considers the guarding of the Sacred a positive commandment. He notes that during much of our history, when the Temple was in Jerusalem, the Sacred places had to be guarded even though there were no enemies or threats to their sanctity or safety. Rather, the guarding of the Sacred, which included a constant patrol of its perimeter, was a means of displaying its prominence in our lives, its splendor and its honor.

The Mikdash was patrolled and monitored day and night by both Koharnim and Levi'im. The Rambam observes that the honor and splendor was reciprocal: the nation revered the Kohanim and the Levi'im. Their service was for the sake of the entire nation and their post was highly respected. (We continue to proffer elements of honor and respect to those among us today who identify as Kohanim and Levi'im.) Since these men garnered such personal and tribal respect, their serving as guards for the Temple imparted greater dignity and reverence for the place itself. When honorable people take on a task, it means the task is an honorable one.
* * * * *
The Rosh (Rabbeinu Osher ben Yechiel) examines the reality that with the destruction of the sacred places and the cessation of our service there, so much has been lost. No longer can we turn to the Kohanim and the Levi'im to guide and inspire us.

The Rosh notes that the Torah records the father of Korach as "Yitzhar." This name can be translated as "the one who will shine." He introduces us to a verse in the prophet Zecharia (4:14) which says that "there are two shining (yitzhar) men." The midrash expounds:

"This is a reference to two men who shone for us. One was Aharon the Kohen
who was anointed with oil which would shine on for us through his descendants.
The other was Dovid haMelech who would shine on through his descendants."

The Rosh then takes us to another midrash. The Torah tells us (VaYikra 6:2) "zos toras ha'
olah hee ha'olah" - this is the law of the atoning offering which is the atoning offering. Why is there a double reference to this olah? The answer is that there are two modes of atoning. One is through the agency of korbanos, as signified by Aharon and the kohanim who brought those atoning offerings on our behalf. The other is through the agency of repentance, which is signified by Dovid HaMelech, whose life was a process of drawing closer and closer to HaShem. Teshuva is our enduring atonement process.

This, concludes the Rosh, is our consolation. There was indeed a glorious time when the Temple was prominent and the priests and Levites shared in that honor by facilitating the closeness between the Jews and HaShem. With the loss of the Temple, we turn to the second process, drawing on the sweet words of Dovid HaMelech in reciting his Psalms and in constructing our daily and nightly prayers to come closer and closer to HaShem.

Dovid and his words live on, and we will escort ourselves to ultimate geula through our atoning prayers as we hasten to greet Moshiach ben Dovid.

Good Shabbos. D Fox

A Thought on Parshas Sh'lach

A Thought On Parshas Sh'lach

"...va'yomer HaShem salachti ki'dvarecha..." (14:20)
"...and HaShem said "I forgive", as you have asked..."

"...v'nislach l'kol adas Benei Yisrael..." (15:26)
"...and the Children of Israel shall all be forgiven..."

Something powerful and magnificent happens in our parsha. HaShem promises that His people will be granted forgiveness following their straying, and He offers a process for our repentance and remediation. That process in later history was our communal offerings. In particular, the Day of Atonement became a turning point in our relationship with the One Above.

The Rambam (Commentary to Mishna Nedarim 10:8) presents a procedure which generalizes on this Yom Kippur theme. He writes that when a person has made a vow and must be released from its confines, he gathers a tribunal of three elders and seeks to end the self-imposed limitations which his vow created. This process is well known in halacha.

The surprising addition of the Rambam, which is not mentioned by other great Poskim Rishonim, is that following that judicial proceeding, the senior judge announces

"you are released, you are forgiven
in the heavenly court and in this
earthly court, as it is written
"and the Children of Israel shall be forgiven."

Many of us recognize that passage from the evening prayers of Yom Kippur. You will find similar words, and the same Biblical quotation, in the Machzor, before and after the Kol Nidrei. The Rambam introduces the passage as part of the encouraging remedy which is available at those other times when we seek forgiveness. We recite those words and conjure the promise made to us in our parsha. One can count on forgiveness even at others times, since forgiveness is a conceptual rule symbolized by Yom Kippur. We mention the Yom Kippur symbol when forgiveness is sought at other times and circumstances.

* * * * *

The Rosh (Rabbeinu Asher ben Yechiel) quotes a midrash that when HaShem proclaimed to Moshe here that He had forgiven us as Moshe had asked, this established that day as a day of forgiveness and atonement. The midrash continues by citing our second verse which confirms that Yom Kippur will always be the Day of Atonement, "as Moshe had asked."

The Rosh ponders, however, how these verses can be linked. We know that Moshe's final descent from the mountain was on Yom Kippur. However, our second verse was said following the incident of the spies, the meraglim, which does not appear related to Yom Kippur. What is the connection between the two "forgiveness events", which have no temporal synchronicity?

The Rosh suggests that our verse's reference to "I will forgive them as you have asked" really means as you have said. In verse 19, Moshe Rabbeinu says, "Forgive this nation in the way that You have forgiven them since they left Egypt." That reference to "since they left Egypt" alludes to the events at the foot of Sinai, which HaShem forgave back then, sealing Yom Kippur as a day of forgiveness and atonement.

When HaShem now says to Moshe that He forgives us "as you have said", this means that just as Moshe mentioned the events which led to our guarantee of a Day of Atonement, so too could our people rely of the possibility of forgiveness at this later event. Yom Kippur serves its stated purpose, but it also represents the eternal concept that our people, upon begging sincerely for Divine mercy, will be listened to and pardoned. That is the promise of Yom Kippur which extends and generalizes to other circumstances, other events, other times when we need to turn to Him and recall His pledge to His wayward people.

According to the Rosh, then, the Yom Kippur concept can be applied at other times when one has regrets and seeks release. This sets the framework for the Rambam's chidush that we echo an aspect of the Yom Kippur process even in the unrelated matter of a rabbinic court helping remedy the plight of a remorseful person who has become entangled by his misdirected vows. In that case as well, we emphasize that HaShem has granted the gift of slicha in times of distress and repentance. Both the Rambam and the Rosh view the Yom Kippur concept as an ongoing symbol that HaShem is forgiving, and we draw on that reality whenever we need Him.

Good Shabbos. D Fox