Parshat Shoftim

Parshat Devarim

This week’s parsha marks the beginning of the preparation for the nation to go into the land of Israel. With the people about to enter, Moshe Rabbeinu stands before them, leading them for the last time. Through veiled and even explicit references to past infractions, Moshe severely scolds the nation and prepares them for their journey ahead.

In his speech, Moshe alludes to the sin of the Meraglim. Within this allusion, he also mentions his fate from the episode of Mei Meriva – the Waters of Strife – where Moshe, instead of speaking to the rock to bring forth water, chose to hit the rock. Moshe was penalized very sternly for this, and was prohibited from entering the land of Israel.

Yet we see something very peculiar at first glance: Moshe, when referencing his own punishment, rebukes the nation saying, “With me as well, HaShem became angry because of you.” This seems uncalled for – why would Moshe blame the nation for his own infraction? Is this the behavior fitting for a man of Moshe’s stature? To blame others for ones own mistakes? We know that Moshe Rabbeinu did not rebuke the people for his own benefit or personal anger towards them. No, if he “blamed” them, it must have been because he had a message for them. What is that message?

To answer this, we must first understand that there is a concept of cause and effect in the spiritual spheres. There is a famous saying in the name of R’ Yisrael Salanter, “When we here in Lithuania are learning and acting the way we should, there is a Jew in Germany who will decide not to smoke on Shabbat”. The effect that Torah learning has on this world cannot be measured – it can bring health and happiness as well as peace and serenity, as Chazal say, “Talmidei chachamim marbim shalom b’olam- torah scholars increase peace in this world”; this is explained in the sefer Nefesh HaChaim by Reb Chaim Volozhiner (Shaar Daled), that the world runs solely on the zchut of Talmud Torah – without the Torah the world would cease to exist. We see that spiritual actions have an incredible effect, even if we can not physically see the impact.

However, the flip side is that when we are not doing our job, it has detrimental consequences in the world. It can cause Jews to give up observance and bring pain and hate to this world. Our actions have tremendous power, and with this power come tremendous responsibility.

Perhaps Moshe was trying to relay this message of collective responsibility to the nation. By saying that his own infraction was their fault, he was teaching them that when the communal service of HaShem is low, it has an affect on the entire nation, EVEN the greatest among them.

This idea can be a source of great chizzuk to us as we approach our national day of mourning. One can think that his actions will accomplish very little, but we see from here the opposite. If each one of us takes upon ourselves to love another Jew just a little more, it will have a germinating effect on the entire nation. If we just do a little better in our daily actions and personally cry out to HaShem to rebuild the Beit Hamikdash, it can be the catalyst to overarching change in our world. A little bit goes a long way.

Shabbat Shalom

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Naftali Kassorla

Parshat Chukat

Parshat Chukat

In this week's Parsha, the well of water which accompanied the Children of Israel in the wilderness in the merit of Miriam ceases to do so after Miriam's death, leaving Klal Yisrael complaining of thirst. In response to this, Hashem commands Moshe and Aharon: "Take the staff and gather together the Assembly, you and Aharon your brother. And you shall speak to the rock before their eyes, and it shall give its waters." [Bamidbar 20:7-8]. Then, "Moshe raised his arm and struck the rock with his staff twice." [ibid 20:11].

Hashem is angered that Moshe hits the rock instead of following His specific instruction to speak to the rock. "Hashem said to Moshe and Aharon: Because you did not believe in me to sanctify me in the eyes of the Children of Israel, therefore you will not bring this congregation to the land which I have given them." [ibid 20:12]. Rashi, on this passuk, says that Hashem is saying that "had you spoken to the rock, and it would have brought forth water, I would have been sanctified before the eyes of the Assembly, and they would have said 'Just as this rock, which neither speaks nor hears and does not need sustenance nevertheless fulfills the will of Hashem, how much more so should we fulfill His word.'" [Rashi, ibid].

At first glance, this seems difficult to understand. Even when Moshe hits the rock, the rock still brings forth water. Given that the Children of Israel do not know that Hashem commanded Moshe to speak to the rock, surely, whether Moshe hits the rock or speaks to it, they see the rock produce water and deduce that if a rock obeys Hashem, how much more so should humans obey Him. What is the special significance of hitting the rock?

Perhaps we can understand this according to the following explanation: Last week, in Parshat Korach, the sin of Korach and his followers resulted from the fact they were unwilling to accept, as Chazal say, that the Shechinah spoke through Moshe, and that Moshe's instructions to the Children of Israel were really Hashem's instructions. In our parsha, the reason that Hashem wanted Moshe to speak to the rock was that He wanted the Children of Israel to understand that they are obligated to serve Hashem from an act that resulted from Moshe's speech, thus correcting the mistake of Korach and his followers. While Klal Yisrael could very well learn from Moshe's action of hitting the rock that they are obligated to listen to Hashem, they could not deduce from this that Moshe was the transmitter of the divine will in this world.

We can see from this how important it is for Klal Yisrael to have faith not only in the words of Hashem, but also in those of Moshe and our sages. Pirkei Avot begins with a statement of the authority of Moshe – "Moshe kibel Torah m'sinai" and passed it on, all the way down to the rabbis of later generations, entrusting them with that authority as well. In a world where we are rapidly losing respect for the instruction of the rabbis of long ago, as well as for our leaders today, it is vital for us to internalize this lesson.

May we all strive to heed the advice of our wise leaders and we should then merit to see the coming of Moshiach when we will hear Hashem's word directly once again.

Shabbat Shalom

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Naftali Kassorla

Parshat Korach

Parshat Korach

This week's parsha features the rebellion of Korach and his followers against Moshe. Korach's main point of contention was Moshe's appointment of Elizafan Ben Uziel as a Prince, even though, in terms of age, Korach was next in line. Korach, perceiving this to be a fabrication of the will of HaShem, gathered together two-hundred and fifty heads of the assembly to challenge Moshe's leadership.

The Medrash Tanchuma asks a deeply penetrating question regarding the motives of Korach. "Korach was a clever man; what did he see that brought him to such foolishness? His eyes misled him, for he saw a great chain of descendants emerging from him: Shmuel Hanavi, who was as important as Moshe and Aharon, as it says in Tehillim (99:6) 'Moshe and Aharon were among his priests and Shmuel was among those who invoke his name.'" Korach saw from the fact that Shmuel is mentioned in the same sentence as Moshe and Aharon, that Shmuel is just as important as them.

Korach's line of reasoning is very difficult to understand. He feels that he is justified in replacing Moshe and Aharon as leader because he saw that one of his descendants will a very important person. How does his offspring prove that he is fitting to be a leader? If Shmuel himself was leading this rebellion, then the argument would make sense: Shmuel is just as important as Moshe and Aharon, so perhaps he could be fitting to lead in their place. But what does Shmuel's greatness say about Korach's own worthiness? Furthermore, this thought process only proves the very opposite Korach's entire goal. Inherent in his line of reasoning is the assumption that Moshe and Aharon are men of spiritual greatness. Korach deduces that since Shmuel is just as important as them, Korach himself deserves to lead. But yet, he claims that Moshe and Aharon are unfitting, and that they are fabricating the will of HaShem. How can they be great enough to prove his own greatness, yet not great enough to be the rightful leaders? How can Korach make such an illogical argument?

From here we can learn a tremendous lesson what personal biases can do to a straight-thinking person. When one has a bias – a negiah – even a minutely subconscious one, he can skew reality with an absolutely newfangled interpretation, just in order for it to fit into his desired goal. Korachs main thrust to overtake Moshe and Aharon was his desire for honor. This negiahled him so far astray: he came to the ridiculous conclusion that he was fitting to be a leader, even though the progeny that would have actually been fitting for the job would not be born for generations. Additionally, it caused him to mount a rebellion against leaders which he himself inherently believed were great and holy men!

We see further proof to this idea in the very words of the Medrash. It says, "His eyes mistook him for he saw a great chain of descendant's emerging from him." Why does the Medrash use the "eyes" to connote his mistake? Why not say simply "he made a mistake"?

The pasuk in Kriat Shema says "You shall not stray after your heart and after your eyes." Here, HaShem warns us not to desire that which we see with our eyes. From this we learn that the "eyes" imply desire. Perhaps according this explanation, the Medrash is telling us that Korach's personal desire for kavod is what led him to skew and misinterpret reality.

May we merit the strength to realize and overcome our biases, and may we be able to see reality in a pure form that will allow us to fulfill the true will of HaShem.

Shabbat Shalom

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Naftali Kassorla

Parshat Shelach

Parshas Shelach

Parshat Shelach This week's Parsha contains the episode of the spies. The spies were sent to scout the land for the future conquering and settling of Israel. Rashi explains that the sending of the spies was not a commandment from Hashem, rather it was Bnei Yisrael's choice to do so; as the pasuk says: “Shelach Lecha” – “Send for you” “I am not commanding you, but if you want to, send.” As we can see from what pccurs later in the parsha, this desire of the people to send spies on their own was very harmful.


When the spies come back, all of them (aside from Yehoshua Bin Nun and Calev Ben Yefuneh) return with negative reports of the land. Among these reports is a reference to Amalek: “Amalek dwell in the south land.” Rashi brings the Midrash Tanchuma to explain their mentioning of Amalek: “Since they had already been ‘burned’ by Amalek, [i.e. previously having had a war with them] the spies mentioned it in order to strike fear in them.”

This Midrash is at first glance very troubling. Where do we see in the mentioning of Amalek that the spies had ulterior motives? Is it not logical that spies sent to scout out the land would mention that the nation’s sworn enemy is in the vicinity? Is this not a very pertinent piece of intelligence for the nation before entering the land in order to conquer it? The very fact that Klal Yisrael “got burned” and had past issues with Amalek makes it so much more important to mention this! It seems that the spies are simply fulfilling their mission to provide the necessary information to conquer the land.From here we can learn a tremendous lesson in the power of proper speech. There are times when a person needs to bring up a sensitive issue or give someone a piece of constructive criticism. In order for his message to be heard, not only must the words be weighed carefully, but so too, the tone in which he says it. While he may have the best of intentions, if he uses the wrong words, speaks in the wrong tone, or brings it up at the wrong time, his remarks will not only be ignored, they will have a very damaging effect, and he will send scuttling any chances of helping his fellow Jew. When stated incorrectly, even the most crucial information can become unhelpful and deterrent.

With this in mind, we can now begin to understand the Midrash. It could very well be that the mentioning of Amalek was in essence correct, given the circumstances. Yet, the Midrash is telling us that the spies delivered this information in a way that would instill fear in the hearts of Klal Yisrael, therefore it was considered an evil statement, and from that we can see what their underlying intentions were. There are many opinions given as to what were the true motives of the spies, and according to many, they actually had good intentions. However, even if they did not purposely want to scare Klal Yisrael, we can learn from our explanation of this Midrash that just wanting to say the right thing is not enough. We need to think carefully before we speak and make sure the way we say our words will deliver the exact message we want to relay.

The pasuk in Mishlei (3:17) tells us that the Torah is “Deracheha darchei noam v’chol nitivoteha shalom”- “Its ways are of pleasantness and its paths are peace.” Although there are times when peace and appeasement alone will not suffice, still the Torah compels us, even in those instances, to speak pleasantly in order for our message to be heard. The Gemara in Gittin (7a) also tells us that in order for our words to be heeded we must speak in a pleasant tone.

It is not always easy to make sure our message is heard; there can be many factors involved that are beyond our control. But, we can at least try to do our best to think before we speak. And because of our effort and honest intentions, hopefully Hashem will help us to say things a way that will be un-hurtful and beneficial to our family and friends.

Shabbat Shalom

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Naftali Kassorla

Parshat Bamidbar

Parshat Bamidbar

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 Mishkan (the Tabernacle) 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 were 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 Shechiah 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 HaShems 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 Levi? Are they not part of the nation as well? Rashi explains that it was because the tribe of Levi 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 see from here that since the Levites did not sin with the golden calf, they are considered to be of a 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 Levites and the work in the Mishkan is clear. 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 of 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. However 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 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. 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 Levites and merit to see the return of the Beit Hamikdash where we can once again do the divine service, speedily in our days.

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Naftali Kassorla

Parshat Achrei Mot-Kedoshim

Achrei Mot-Kedoshim

In this week's Parsha HaShem tells us "You Shall Be Holy". In explaining this pasuk, Rashi says this refers to separation from arayot (forbidden relationships), that wherever we find holiness we find a separation from Arayot. The Ramban disagrees with Rashi's interpretation; rather, he says the pasuk refers to separation from even that which is permissible to someone. According to the Ramban, HaShem is teaching us how to conduct ourselves in moderation. For example, while forbidding pork and other non-kosher animals, HaShem permitted animals which have the kosher signs, through slaughter. However, one who eats even permissible food past his physical satisfaction is a "נבל ברשות התורה", Naval Birshut Hatorah, someone who behaves disgracefully without actually violating a specific torah prohibition.

With the Ramban’s interpretation, we can gain a deeper understanding of HaShem’s message with this mitzvah. The pasuk says “Speak to the entire congregation of the children of Israel, and say to them, ‘You shall be holy, for I, the Lord, your God, am holy.’” We see here that HaShem gives a reason for this aveirah but why doesn’t Hashem give this same reason for other aveirot? Later in the parsha, for example, the Torah could have said "Don’t steal for I am your G-d" but instead no such reason is given. What is the significance here?

Perhaps one could explain as follows: The human mind and power of reason alone are only powerful enough to understand the idea of separation from something when it is clearly forbidden and harmful to oneself. However, if something is permitted, separation from it does not make any sense. If we are allowed to have something, then it should follow that it is good for us all of the time. Thus, we need to be told of its potential danger to us by HaShem. Only HaShem understands the dangers of an action to the spirit, and He tells us that sometimes we must separate from even that which is permitted in order to attain spiritual heights. According to this, the pasuk can be explained: Be holy! Because I am holy and I know what holiness is!

May we merit to see the day when we can all achieve true holiness with the building of the Beit Hamikdash.

Shabbat Shalom

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Naftali Kassorla

Parshat Devarim

Parshat Devarim

This week’s parsha marks the beginning of the preparation for the nation to go into the land of Israel. With the people about to enter, Moshe Rabbeinu stands before them, leading them for the last time. Through veiled and even explicit references to past infractions, Moshe severely scolds the nation and prepares them for their journey ahead.

In his speech, Moshe alludes to the sin of the Meraglim. Within this allusion, he also mentions his fate from the episode of Mei Meriva – the Waters of Strife – where Moshe, instead of speaking to the rock to bring forth water, chose to hit the rock.Moshe was penalized very sternly for this, and was prohibited from entering the land of Israel.

Yet we see something very peculiar at first glance: Moshe, when referencing his own punishment, rebukes the nation saying, “With me as well, HaShem became angry because of you.” This seems uncalled for – why would Moshe blame the nation for his own infraction? Is this the behavior fitting for a man of Moshe’s stature? To blame others for ones own mistakes? We know that Moshe Rabbeinu did not rebuke the people for his own benefit or personal anger towards them. No, if he “blamed” them, it must have been because he had a message for them. What is that message?

To answer this, we must first understand that there is a concept of cause and effect in the spiritual spheres. There is a famous saying in the name of R’ Yisrael Salanter, “When we here in Lithuania are learning and acting the way we should, there is a Jew in Germany who will decide not to smoke on Shabbat”. The effect that Torah learning has on this world cannot be measured – it can bring health and happiness as well as peace and serenity, as Chazal say, “Talmidei chachamim marbim shalom b’olam- torah scholars increase peace in this world”; this is explained in the sefer Nefesh HaChaim by Reb Chaim Volozhiner (Shaar Daled), that the world runs solely on the zchut of Talmud Torah – without the Torah the world would cease to exist. We see that spiritual actions have an incredible effect, even if we can not physically see the impact.

However, the flip side is that when we are not doing our job, it has detrimental consequences in the world. It can cause Jews to give up observance and bring pain and hate to this world. Our actions have tremendous power, and with this power come tremendous responsibility.

Perhaps Moshe was trying to relay this message of collective responsibility to the nation. By saying that his own infraction was their fault, he was teaching them that when the communal service of HaShem is low, it has an affect on the entire nation, EVEN the greatest among them.

This idea can be a source of great chizzuk to us as we approach our national day of mourning. One can think that his actions will accomplish very little, but we see from here the opposite. If each one of us takes upon ourselves to love another Jew just a little more, it will have a germinating effect on the entire nation. If we just do a little better in our daily actions and personally cry out to HaShem to rebuild the Beit Hamikdash, it can be the catalyst to overarching change in our world. A little bit goes a long way.

Shabbat Shalom

Parshat Parshat Matot-Maasei

Parshat Matot-Maasei

Among the many topics discussed in this week’s parshiot is the episode of the tribes of Reuven and Gad. Having already conquered and settled the east bank of the land of Israel, Rueven and Gad ask Moshe Rabbeinu if instead of inheriting their share in Israel, they can keep these lands as their share. Moshe castigates the tribes for this request for it might show the rest of the nation that they are afraid of entering the land, thus repeating the sin of the Meraglim. The tribes vow to Moshe that they will “arm themselves swiftly in the vanguard of the Children of Israel”. Hearing this pledge Moshe replies to the tribes, “If you do this thing, if you arm yourselves before HaShem for the battle…..then you shall return (i.e. your land)”.

The Abarbanel points out a difference between the pledge of the tribes and Moshe’s response: the tribes state that they will fight with their brethren, the children of Israel, yet Moshe responds that they will fight before HaShem.

It seems that the tribe’s affirmation of loyalty was based on the shared bond of brethren; they did not want to leave their brothers deserted in war. However Moshe’s reply to them is “No, you must fight before HaShem,” meaning that the reason for fighting should not be based on loyalty to their brethren, but rather on the obligation to fulfill the will of HaShem.

This Abarbanel is difficult to understand. Why does it seem that Moshe is reprimanding the tribes for their reason to fight? Are unity and loyalty not a foundation of the Torah?

Perhaps we can explain this Abarbanel in broader terms: Human definitions of compassion are imprecise, and are subject to societal changes. The absolute guarantee of consistent moral truth is reliance upon the definition of compassion which G-d, the Source of all morality, has set out for us. This is why it was imperative that the tribes enter their mission with the intention of doing HaShem’s will, and not what they define as compassionate and correct.

Sometimes we look at the commandments of the Torah and think “that is not moral” – as though we understand morality better than Hashem does. But the Torah is the absolute standard of what is true, what is moral, compassionate and kind; it is our complete guide to life and is all-encompassing. That which falls outside the bounds of Torah and Halacha is by definitionimmoral. With our own subjective standards, we will make mistaken decisions, but when our innermost intention is to do everything “before HaShem,” and we act according to the standards set by the Torah, then we can know our actions to be truly correct.

This was Moshe’s message to the tribes and to us today. May we have the strength in life to make all our decisions according to the will of HaShem and may we merit to see the rebuilding of the Beit Hamikdash very soon.

Shabbat Shalom

Parshat Pinchas

Parshat Pinchas 

            This week’s parsha is the continuation of parshat Balak, in which the nation fell to the temptations of the Moabite woman. Klal Yisrael was stricken with a plague as a punishment for their sin. However, thanks to Pinchas, who stood up among the nation and killed Zimri, the plague ended and the people were forgiven.  

            Rashi explains that even after the plague stopped, Pinchas was ridiculed for his actions. In order to vindicate Pinchas in front of nation, HaShem rewards him with priesthood for his iron will and zeal in the face opposition. HaShem says, “Behold I given him my covenant of peace, and it should be for him and his offspring after him a covenant of eternal Priesthood...”

            The commentators question why HaShem gives Pinchas a covenant of peace. Weren’t his actions against Zimri violent in nature? Even though the situation may have called for violence, why is this covenant fitting for Pinchas? It would seem that his actions are the antithesis of peace.

            Perhaps we can understand this according to the following explanation: Pirkei Avot (1:12) adjures us to be of the students of Aharon who “love peace and pursue - ‘rodef’ - peace”. The Mishna uses the term “rodef” to say pursuit; this is an interesting choice, for we find this word in more negative connotations. For example one who is “rodef” after his friend is considered wicked and liable to death. What is the Mishna teaching us with the word ‘rodef’?

 We learn from here that there are two ways to bring peace: through loving and becoming an example of peace, thus bringing others closer, and through actively “pursuing it”. Sometimes this pursuit must take the form of violence in order to root out impediments to peace, to actually become a “rodef” to achieve that peace. One who does this may be highly unpopular among the general public, yet this is exactly what is needed. The embodiment of this principle is Pinchas, who pursued peace by eradicating the evil among the nation when he knew that it was Hashem’s will at the time. When HaShem gives this covenant of peace, He is stating that Pinchas is the quintessence of the students of Aharon, of one who loves and seeks peace.

Peace does not mean giving up on our morals and ideals.  This will not achieve harmony; it will only lead to more strife.  We learn from Pinchas the true meaning of peace – it is the absence of evil in this world and the fulfillment of Hashem’s will.  Sometimes this requires that we take seemingly “violent” actions, but with the understanding that this will eliminate evil and lead to the most peaceful existence. This has never been as true as it is now in our days, as our nation faces many foes who wish to destroy us, and there are those who think that the solution is to concede…we know that peace will only come when we fight for our morals and for what we know to be Hashem’s will. 

May our true understanding of peace allow us to merit to see the ultimate fulfillment of Hashem’s will in this world and the coming of Moshiach very soon.

Shabbat Shalom