Pinchas

Numbers 25:10−30:1

A Count Of Love

The census that occurs immediately after the plague for the sin with Midian reassures the Children of Israel that they are still God's partners in the covenant.

By Rabbi Reuven Spolter

After outlining the reward that Pinhas was to receive for his zealotry, God commands Moshe to attack and punish the nation of Midyan for enticing the Jewish people to sin and for causing the plague that nearly consumed them.

Yet, immediately following this command, the Torah abruptly changes direction, stopping in mid-sentence to begin a new count of the people.

Several questions arise from this strange turn in the text. Why does the Torah end the story of the strife with Midyan so abruptly? What is the function of the new census? And why is it connected to (and then disconnected from) the story of Pinhas?

The answer to these questions lies in the curious language Moshe and Elazar utilize when initiating God’s command to count every male above age 20. Moshe and Elazar say, “Take the sum of the people from 20 years old and upward, as the Lord commanded Moshe and children of Israel who went forth from the Land of Egypt.” (26:4) After the miraculous excitement of the Exodus and the glorious revelation at Sinai, the nation of Israel suffered setbacks of ever-increasing magnitude, culminating in the punishment following the sin of the meraglim (spies), when God banished every male over age 20 from entering the Promised Land.

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Balak

Numbers 22:2-25:9 

The Place From Which We Pray

Unlike Abraham, Bil'am failed to examine his own prayers and intentions, attributing their failure to his location of prayer.

By Rabbi Aaron Gruman

When it comes to prophecy, our Sages compare Balaam to Moshe Rabbeinu (our teacher): "Never again has there arisen in Israel a prophet like Moshe.

But among the Babylonians one did arise. Who is this? Balaam, son of Ba’or."

Regarding character traits, however, our Sages compare Balaam with Avraham Avinu (our father): "A generous eye, a humble spirit and an undemanding soul, these are the characteristics of the disciples of Avraham; An evil eye, a haughty spirit and a demanding soul, these are the characteristics of the disciples of Balaam."

Where did our sages see evidence of Balaam’s haughty spirit? Under which similar circumstances did Avraham Avinu display a humble temperament?

Rabbi Meir Bergman in his work, Shaarei Orah, points to a somewhat puzzling Gemara:

"Whoever establishes a set place for prayer, the God of Avraham will come to his aid, and when he dies they will say about him, ‘What a humble man, what a pious man. He is a disciple of Avraham Avinu.’

"And from where do we know that Avraham Avinu had a set place for prayer? From the verse, ‘And Avraham arose in the morning to the place that he had stood [prayed] earlier.’"

Certainly maintaining a set place for prayer is admirable, but why heap such effusive praise on its practitioner?

We return to Balaam. Balak enlists him to curse the Jewish people. Balaam’s initial attempt fails. His reaction? Let’s try again from somewhere else. Round two: same result. Balaam’s reaction? Let’s try yet another location.

Does Balaam really think that his failure is caused by a particular site being unworthy? Does it not dawn on him that perhaps it is his prayer that is lacking, or that he himself is inadequate?

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Chukat

Numbers 19:1-22:1

Facing Long-Standing Foes 

Several commentators identify the Canaanites with whom the Israelites fought as the nation of Amalek, continuing the Israelites struggle against their age-old enemy.

By Rabbi Avraham Fischer 

Imperceptibly, the Torah has skimmed over nearly 40 years of wandering in the wilderness.

The generation of the Exodus has expired, and the generation of the wilderness has taken its place. Two beloved leaders of the Exodus generation--Miriam and Aharon--were taken from them. A new reality crystallizes: this will be the generation that will conquer and settle the Land of Israel, and will establish a society based upon the Torah.

The wilderness generation will fight many wars. Their parents had fought only once against Amalek in Refidim (Exodus 17:8-16). And when they themselves are faced with the threat of war against Edom, they are constrained to withdraw:

And Edom refused to allow Israel to cross his border, and Israel turned away from him (Numbers 20:21).

But now, on the edge of the land of Edom, the new generation of the Children of Israel are about to encounter their first war:

And the Canaanite, the king of Arad, who dwelt in the Negev/South, heard that Israel was coming by the way of the Atarim, and he attacked Israel, and he took some of them captive. And Israel vowed a vow to Hashem, and said: "If You will surely deliver this people into my hand, then I will consecrate their cities" (root ch-r-m). And Hashem listened to the voice of Israel, and He delivered the Canaanite, and he (Israel) consecrated them and their cities (root ch-r-m). And he (Israel) called the name of the place Chormah (Numbers 21:1-3).

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Korach

Numbers 16:1−18:32

Causing Crisis

Korah's rebellion was unforgivable because he created disunity among the Jewish people.

By Rabbi Marc Penner

The rebellion of Korach and his followers brings out a side of Moshe Rabbeinu (our teacher) that has not yet been seen.

Moshe's role is usually that of caring shepherd and intercessor for Klal Yisrael (congregation of Israel) when they sin. On their journey from Mitzrayim (Egypt) to Eretz Yisrael (land of Israel), Moshe always pleads with Hashem to be understanding and merciful, to forgive the offenses committed against Him.

Now, however, Moshe's attitude seems to change. When Korach questions his authority, Moshe seeks only justice! Why, asks Rabbeinu Bachya (14th-century Spain), does Moshe respond differently than he did by the sin of the golden calf and the sin of the spies, when God's supremacy was challenged?

It is possible that Moshe is more protective of his own honor than of Hashem's?

Undoubtedly, the Jews' faith in Hashem, which should have remained firm after all they had witnessed during the exodus, was sorely lacking during the sin of the golden calf and the sin of the spies. These two sins surely mark two of the lowest moments in our people's collective history.

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