Parshat Beha’alotcha 5778 - To Stand Alone

Parsha Paragraphs

Rabbi Naftali Kassorla

Parshat Beha’alotcha 5778

To Stand Alone

The D’var Torah for this week is dedicated in honor of:

The 48th wedding anniversary of Dr. Allen and Sheila Gaisin.

By their children, Reuven and Shira Gaisin

May they continue to have many years of happiness and nachat from all their children and grandchildren.

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

This week’s parsha features the official commandment to distinguish the Levi’im for their special, appointed task: קח את הלוים מתוך בני ישראל – Take the Levi’im from among the Children of Israel…(Bamidbar 8:5). They would serve as caretakers in the Mishkan.

The Midrash Tanchuma (8) makes a fascinating statement. As a general rule, G-d does not raise anyone to a position of authority (שררה) until He has “tested” them, and once they have passed and proved their mettle, G-d appoints them to their position.

The Midrash then cites the Tribe of Levi as a prime example of this rule. They proved their fealty when they did not abandon the Torah in Egypt. For when the Jews were enslaved and subjugated to intense labor, the Nation scorned the Mitzvot of Torah and circumcision, and they served idols. In contrast, the Levi’im were wholly righteous and kept the Torah. The Midrash continues: ולא עוד  – But not just that – when the Nation sinned with the Golden Calf, the Levi’im did not join in with them.

This Midrash has bothered me for years and I would like to share my thoughts on it.

First, I find the praise of the Levi’im for not abandoning Torah and Mitzvot in Egypt to be a bit perplexing. We already know from other places (Rashi, Shemot 5:4, Midrash Rabbah 5:17) that the Levi’im were not subject to the back-breaking slavery in Egypt. It stands to reason that the rest of the Nation, who was enslaved, would have been confronted with the almost insurmountable challenge of remaining strong in their Torah observance while being subjugated to intense labor.

But the Levi’im, who didn’t have the עול שיעבוד (the yoke of slavery) upon them, what “test” did they face? Their time was not fully occupied and they seemingly had the wherewithal to be able to keep the Torah, under no pressure. What is this heavy praise being heaped upon them, and why their observance a “proof” of their worthiness to take on positions of authority?

Second, if I were to think of an iron-clad proof of their faith, a pointed sign of the strength of Shevet Levi, it would be their refusal to join in with the עגל הזהב – The Golden Calf. This was the moment which set forth for all generations that Shevet Levi is set aside as a special class, for they stood strong and answered Moshe’s call of מי לה׳ אלי. Wouldn’t that episode be more demonstrative of Levi’s excellence? Yet fascinatingly, the Midrash seems to reference this amazing feat almost as secondary, a mere addition to the first episode. Seemingly, the specific episode of the Levi’s courage to not join with the rest of the people in serving the Egel should have been given as the first, prime example of strength!

I would like to suggest that in referencing the loyalty of Shevet Levi in Egypt, the Midrash is telling us something very particular about their nature and giving us a window into the true sign of its strength.

What do we see from the fact that Levi did not abandon the mitzvot in Egypt? For weren’t they already separate and different, in that they were not enslaved? But this is precisely the point. They did not succumb to the innate human desire to conform. While everyone else had lost their sense of self, Shevet Levi did not fall into the trap of moral license, justifying joining in with “the crowd.” When the public behaves a certain way, it is very easy and comfortable to conform to the people around you. Instead they retained the essence of their character, and refused to join in with the majority. 

The mere thought of standing alone and being at odds with the rest of society is difficult. Nobody likes to be disjointed from the larger group, as the human mind has a tendency¹ to gravitate towards “groupthink” and conformity. When we are part of a larger group, it gives us the calming feeling of self-assurance and the perception that our lives fit into place. In contrast, the pressures of being separated from the majority has been shown to push people into a dark, deep existential angst which can lead to self-destruction. Thus, for someone to stand apart, they are subjecting themselves to an arduous array of emotional repercussions. But if they emerge whole from this process – this spiritual journey – they emerge as a new being. One that is untouchable by the winds of degeneracy and the manic whims of the majority.² 

With this in mind, we can now understand our second question. We asked, why does the Midrash seem to almost gloss over the fact that Shevet Levi did not join in with the עגל הזהב, which seemed to be a much stronger proof of their strength? 

I believe the answer is that their later refusal to join in serving the Egel was built off of the strong base of their long refusal to succumb to conformity. Throughout 210 years of slavery, this Shevet trained themselves to withstand immense pressure and the intense fear of standing alone. This, then, gave them the basis to answer Moshe’s call of מי לה׳ אלי.

This was Levi: the tribe that would be set aside to be the teachers of the Jewish people, as the verse says: יורו משפטיך ליעקב – They [Shevet Levi] shall teach Your laws to Jacob (Devarim 33:10). For though it was G-d Who set the Levi’im aside, the Levi’im already showed in Egypt that they were capable of doing it themselves!³ 

Standing alone, as daunting as it may be, is a true display of spiritual strength, and is a clear measure of the readiness for leadership. To be a teacher, a leader, a person of authority, one cannot be subject to the whims and persuasions of public opinion. One must be strong in his ideals and steadfast in his decisions. And just as Levi proved themselves worthy, so too we should be given the strength to stand up and show our true mettle in trying times.

Shabbat Shalom

Parshat Naso 5778 - The Painful Truth

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Rabbi Naftali Kassorla

Parshat Naso 5778

The Painful Truth

The D’var Torah for this week is dedicated in memory of:
גיסי ר׳ אלחנן יעקב בן מו״ח ר׳ שמואל פנחס זצ״ל

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This week's parsha tells of the Nesi’im, the Nazir and the Sotah.

After secluding herself with another man, having already been warned by her husband, the Sotah is brought to the Kohen. She must drink the מי מרים (bitter waters) which will test her: If she was unfaithful, the water causes her innards to burst. If she was truthful in denying the accusation, she lives.

The Mishna in Sotah (8b) tells us that when punishing the Sotah, G-d deals with her מידה כנגד מידה – commensurate to her actions. Just as she dressed to entice the man, her punishment is that her appearance is sullied. And just as she used her thigh for sin, her punishment is that her thigh is attacked first.

The Gemara points out what would seem to be an inconsistency in the text. The Torah tells us that when warning her of the punishment, the Kohen should state that the Sotah’s thigh will be stricken first, and afterwards her stomach. (Naturally water travels to the stomach before the thighs. This change in the natural order would fulfill the מידה כנגד מידה discussed in the Mishna.) Yet later, the verse indicates that “her belly shall swell, and her thigh shall fall away” (Bamidbar 5:27). The Gemara questions why the Kohen contradicts what the Torah says will happen, and gives a fascinating answer:

Abaye said in explanation: When the priest curses the woman, he first curses the thigh and then he curses the stomach, but when the bitter water evaluates her, it evaluates her along its way through the body. The water first enters the stomach and then reaches the thigh. The Gemara asks: But in the verse detailing the curse it is also written: “And this water that causes the curse shall go into your bowels, and will cause your belly to swell, and your thigh to fall away” (Numbers 5:22). The Gemara answers: That verse teaches that the priest notifies her that the stomach will be affected first and then the thigh, so that one not cast aspersions on the bitter water.

The pasuk which tells us that the stomach is hit first is describing the natural path of the water, as it travels the body and evaluates the woman’s actions. But the Kohen is meant to tell the woman exactly what part of her body will actually be punished first, and that is the thigh. The reason he needed to do so was שלא להוציא לעז על מי המרים. Rashi explains: For they [the onlookers] will say that since the water did not work in that order, the punishment [of death] was not caused by their [the Kohen and the bitter waters’] hands.” Due to an apparent slight change in the order of the punishment described by the Torah, people may have discounted the supernatural cause of the Sotah’s death.

This Gemara is absolutely amazing. Simply because the it seems that the waters didn’t go in the exact order which was described, despite the subsequent death of the Sotah, people will discredit the waters – and the miracle?! How is that possible? The onlookers of this process just witnessed a woman die instantly from drinking water mixed with ink. How could a person ever fathom that this death was anything but miraculous? How could one allow such a minor detail to derail him from the greater message?

We see in this Gemara a deep insight into the complexity of the human psyche. People naturally avoid criticism. We generally don’t like being told we are wrong, and if given the chance to defend ourselves, we may latch on to any detail or excuse to remove from us a sense of guilt or obligation. It can cause us to discount the truth – even a miraculous event – which happens right before our very eyes. 

Carl Jung (a 20^th century psychoanalyst) termed this as “the Shadow” – the unconscious aspect of the personality which the conscious ego does not identify in itself. Because one tends to reject the least desirable aspects of one’s personality, the shadow, or the part which one is subconsciously covering, is largely negative.¹

This inherent reflex to avoid contemplating the negative parts of ourselves, leads us to search for even the slightest inconsistency, so as to abdicate ourselves from the responsibility to admit fault or confront a painful reality. So fearful is the human psyche of itself, it actively turns away from the prospect of the blunt truth.

This is what the onlookers of the Sotah’s punishment would fall into: the refusal to engage with themselves on this deeper level, for fear of confronting uncomfortable truths. Rather they latched on to one small detail in order to ignore the whole.

It can be very difficult to get past this natural tendency to avoid criticism, and the searing pain that accompanies it. It requires a great deal of honesty and sincerity to know when we are ignoring the truth and getting distracted by these minor details, simply because we don’t want to admit we are wrong. But more importantly, it requires that we be confident enough in ourselves to understand that criticism is not a discounting of who we are, rather it is a means towards becoming better.

James A. Garfield, the 20^th President of the United States once quipped: “The truth will set you free, but first it will make you miserable.” We need to keep in mind that this small bit of misery, just like a bitter pill, heals us like no other remedy.

If we can open our ears and listen to the messages that Hashem is sending us, as difficult as they may be to “swallow,” we can actually learn to respect ourselves more and derive confidence from the true heroism in confronting painful truths.

Shabbat Shalom

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1 It's not a completely negative aspect, as there are also positive aspects that may remain hidden in one's shadow (especially in people with low self-esteem, anxieties etc.)

Parshat Bamidbar 5778 - Standard Bearers

Parsha Paragraphs

Rabbi Naftali Kassorla

Parshat Bamidbar 5778

Standard Bearers

The D’var Torah for this week is dedicated in memory of:

לע״נ סבי ומורי נחום בן פנחס הלוי ז״ל

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

With this week's Parsha we begin a new book in the Torah - Sefer Bamidbar. The central focus of this book is the laws and history of the Mishkan as the Jews travel through the desert. 

The Ramban points out that there are many interesting parallels between the description of the Mishkan and that of the revelation at Har Sinai. From this comparison we learn that the Mishkan, the Beit Hamikdash, and later the community synagogue are meant to serve as a reminder of the amazing experience the Jews had at Har Sinai. When the Torah was given, the Shechina (Divine Presence) came down and temporarily rested among the nation. In the Mishkan (as well as the Beit Hamikdash and the shul) the Shechinah rests permanently, and we have the opportunity to re-enter the experience we had at the giving of the Torah on a daily basis.

Perhaps we can take the Ramban's concept a little further. The beginning of the Parsha deals with the counting of the nation, yet Hashem specifically commands Moshe: "but you shall not count the tribe of Levi, and you shall not take a census of them among the children of Israel." 

At first glance this is very interesting – why does Hashem give the command not to count the tribe of Levi? Are they not part of the nation as well? Rashi explains that it was because this tribe chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of the nation, but rather as a separate entity. We can derive from here that since the Leviim did not sin with the golden calf, they are considered to be of a distinct, higher standing.

Immediately after this commandment, Hashem directs Moshe to entrust the tribe of Levi with the assembling, disassembling and transporting of the Mishkan. One might ask why it was that the tribe of Levi was specifically chosen. In what were they meritorious, and what connection does it have with the Mishkan?

However, according to the aforementioned Ramban and Rashi, the connection between the Leviim and the work in the Mishkan becomes even clearer. As we know, the nation reached incredible heights at the revelation by Har Sinai. To have Hashem's divine presence revealed was the most seminal moment of holiness in this world and its power echoes through the generations to this very day. 

According to our tradition, the Nation reached the same level as Adam Harishon before the sin with the Tree of Knowledge, almost meriting the coming of Mashiach. Yet these hopes were dashed when the nation sinned with the golden calf, thus causing the nation to tumble from their lofty level. 

But one tribe remained steadfast in their devotion to Hashem; this was the tribe of Levi. This tribe, in withstanding from sinning, retained that holiness which was reached at the revelation.

Perhaps this is the reason that Levi was chosen. Since they were the only ones who did not sin at Har Sinai – and therefore the only ones who did not fall from their high level – it stands to reason that only they could do the service in the Mishkan, this "mini-Har Sinai." Levi would serve as the constant bearers and reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har Sinai.

We see that in choosing Levi, Hashem is once again highlighting the connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the Shul. We may often take for granted the level of holiness that we can achieve by entering our local shuls, and the proper respect with which they are to be treated.

With Shavuot upon us, it is quite appropriate that this should be our lesson carrying us in. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to return back to the level that was reached there, every time we enter a shul to daven or learn. If we truly take this idea to heart and behave in shul as though we are visiting the shechinah, we too can be on the level of the Leviim and merit to see the return of the Beit Hamikdash where we can once again do the Divine service, speedily in our days.

Shabbat Shalom and Chag Sameach

Parshat Behar 5778 - Connecting Through Creating

Parsha Paragraphs

Rabbi Naftali Kassorla

Parshat Behar 5778

Connecting Through Creating  

The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב בן מו״ח ר׳ שמואל פנחס ז״ל

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

This week's parsha ends off with an interesting juxtaposition:

לֹֽא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶ֤סֶל וּמַצֵּבָה לֹֽא־תָקִ֣ימוּ לָכֶ֔ם וְאֶ֣בֶן מַשְׂכִּית 

לֹ֤א תִתְּנוּ בְּאַרְצְכֶם לְהִֽשְׁתַּחֲוֺת עָלֶ֑יהָ כִּי אֲנִי ה׳ אֱלֹקיכם…

אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָ֑אוּ אֲנִי ה׳׃

You shall not make idols for yourselves, or set up for yourselves 

carved images or pillars, or place figured stones in your land to 

worship upon, for I the Lord am your God…

You shall keep My sabbaths and venerate My sanctuary, 

Mine, the Lord’s. (Vayikra 26:1-2)

There two seemingly very different and separates subjects presented here. One is regarding the prohibition on making and worshiping idols, and the other is the mitzvah of keeping שבת and respecting the Holy Temple. Yet, their proximity to one another suggests that there is a deeper connection. What is that connection?

The Ralbag explains:

 זכר בזה המקום שמירת השבתות ויראת המקדש להעיר כי זה

.כלי מביא להישירנו על עבודת השם יתע' ולהרחיק מעבוד זולתו

Here the Ralbag tells us that there is something unique in particular about both שבת and the Mikdash in that they both serve as an antidote to the sin of idol worship. These mitzvot in particular are meant to have us serve Hashem as opposed to any other being or creation. 

But how exactly do they each accomplish this? 

Perhaps we can understand it as follows: By keeping שבת (refraining from acts of creation ie. Melacha) we are making a statement that it is not I who builds, rather it is G-d. This is in direct contrast to עבודה זרה, where Man literally creates an image, and serves that idol. For in truth, it is not the עבודה זרה that he worships; really it is himself whom he is serving – his own actions. (This is why the statement of כחי ועוצם ידי - “Through my hand and strength,” is such a terrible sin. It borders on idol worship to think that our own actions are the reason for our success.) When we keep שבת, we testify that G-d is the True Creator, that our feeble products and creations are nothing in comparison to G-d’s creations, and that without Him we cannot create a thing.

In light of this idea, how does the Mikdash actually counter Avodah Zarah? Isn’t the Mikdash the very essence of the people themselves building structures and serving with them? And while we don’t actually worship the objects built, we do revere them. How many verses does the Torah devote to recounting the building of the Mishkan!? Each vessel is meticulously described. It is completely possible that one involved in such a rigorous process of building, which required so much investment, could come to “worship” himself rather than the Being for Whom it was created. Thus, how can the Mikdash – its structure and vessels created by Man – be a protection against Avoda Zarah (i.e. self-worship)?

I would like to suggest that the Mikdash serves as the perfect counter-balance to the message of שבת. In being the cessation of Man’s “creating,” שבת reminds us that the fruit of our labor does not belong to us. But, through deeply inculcating this message, we are in danger of losing a fundamental value: that our actions are valuable – that G-d has granted Man the amazing power to create something unique and beautiful.

Idol worship is the corruption of Man’s natural and innate desire to create, where the product becomes an end unto itself, ultimately resulting in a nihilistic approach to worship. The Mikdash then also serves as an antidote to idol worship; it allows Man the proper space to create, and in a doing so, channel his G-dly ability to express and bring forth a product. 

The ability to create truly is a means to connect to the Almighty. Psychologist Dr. Jordan Peterson characterizes art and creativity as: “a window into the transcendent.” He explains that Man is inherently limited, yet by using his creative faculties, Man gives himself the ability to join with G-d in the covenant of the Divine.

This is the power of creativity; it is the expression of the deep language of the Soul, and it has the ability to connect us to G-d.

While שבת teaches us not to worship the creations of Man, nevertheless the Torah recognizes Man’s unique ability to be creative. And even more so, that his creations are important – important enough to be the ultimate place of service to G-d, the holiest place on earth, the Beit Hamikdash. However, this in turn is balanced by the message of שבת, so that those creations do not devolve into self-worship. And with this beautiful combination, we can use our abilities to serve Hashem in the correct way.

Shabbat Shalom