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. The following article is reprinted with permission from the Orthodox Union.

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?

Continue reading.Follow our    page.

Chukat

Chukat, Numbers 19:1−22:1 - Rosh Chodesh Tammuz

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. The following article is reprinted with permission from the Orthodox Union.

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).

This incident echoes earlier events. "The way of the Atarim," according to the Targumim (Aramaic translations), Rashi, Ibn-Ezra (12th century Spain), and others, is the way of the tarim, referring to the scouts of Chapter 13 above. The report reaches "the Canaanite, the king of Arad" that the Children of Israel are approaching their Promised Land, intending to follow the same route used by their scouts a generation earlier. Certainly, the inhabitants of the land would remember this, and, fearing an invasion, they launch a preemptive strike.

Continue reading.

Follow our    page.

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 following article is reprinted with permission from the Orthodox Union.

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.

These situations, orchestrated by Hashem, gave the Jewish people opportunities to succeed and grow. Whether at the shores of Yam Suf (Red Sea), the foot of Sinai, or the border of Israel, Klal Yisrael is challenged by Hashem to rely on Him and Him alone.

These circumstances can be viewed as tests from Hashem, tests that the Jews failed one hundred percent, causing the sinful behavior that followed.

Yet, in their defense, the Jewish people perceived themselves during those periods as being in a state of national crisis. Was it easy for a nation so dependent on Moshe to deal with the possibility of continuing on in the wilderness without his leadership? Was it easy for a people, unaccustomed to fighting, to envision conquering the land of Israel?

Continue reading.

Follow our    page.

Sh'lach L'cha

Numbers 13:1−15:41

Sticks And Stoned

The person who gathered wood on Shabbat in Parashat Shlah violated the atmosphere of tranquility, essential to experiencing the full spirituality of Shabbat.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

After the tragic incident of the scouts (Meraglim), as a consequence of which the generation of the Exodus is sentenced to live out the rest of its existence in the wilderness, we learn of the Mekoshesh, the one who collected wood on the Shabbat day:

"And the Children of Israel were in the desert, and they found a man who collected wood on the Shabbat day.

And those who found him collecting wood bought him [close] to Moshe and to Aharon and to all the congregation. And they placed him in the jail, because it was not explained what should be done to him" (Numbers 15:32-34).

Rashi, quoting the Talmud (Sanhedrin 41a), says that the Mekoshesh was warned by witnesses, yet he ignored them and continued collecting wood. Although it was known that a Shabbat desecrator is sentenced to death, thus far the manner of execution had not been taught. Hashem instructs them to stone him, and the sentence is carried out.

Many details of this incident are shrouded in mystery:

When did this occur? Rashi, based on the Sifri, says that it was during the second Shabbat in the wilderness. Ramban (Nachmanides) claims, according to the simple meaning of the text, it happened after the incident of the scouts.

Who was the Mekoshesh? Rabbi Akiva identifies him as Tzelofechad (Rashi, B'midbar 27:3). Rabbi Yehudah ben Betera insists that we are not meant to know who he is.

Continue reading.
Love Israel? We do too. Follow our Israel board on    page.

B'haalot'cha

Numbers 8:1−12:16

How The Trouble Began

The Israelites' troubles, and indeed our own troubles, begin when we turn away from God.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

In the aftermath of a national calamity, we try to reconstruct the events that led to the tragedy.

We try to locate the turning point, in the belief that there was a precise moment at which, had we been aware, we might have prevented the catastrophe.

To be sure, the Children of Israel were sentenced to die in the desert because of the sin of the scouts (Meraglim), as we will read in Parshat Shlah Lekha. However, the first signs of dissolution emerge in B'ha'alotkha.

The verses, “And it was, when the ark set forward, that Moshe said, ‘Rise up, Hashem, and let Your enemies be scattered, and let them that hate You flee before You.’ And when it rested, he said, ‘Return Hashem to the myriads and thousands of Israel.’” are set off with two inverted letters--n'oon to mark the end of the idyllic condition described at the beginning of the book of Bamidbar (ch. 1-10)--the order, purposefulness and unity--and the onset of deterioration:

And the people were as complainers of evil in the ears of Hashem, and Hashem heard and His anger was kindled; and a fire of Hashem burned within them and it consumed at the edge of the camp (11:1).

These are the troubles that culminated in the sin of the Scouts.

Continue reading.



Want more good reading? Check out our    page.