Parshat Bamidbar- From the Talmud on the Parsha

 

אמר רבי שמואל בר נחמני א"ר יונתן: כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג) ”ואלה תולדות אהרן ומשה“ וכתיב ”ואלה שמות בני אהרן“ -לומר לך אהרן ילד, ומשה לימד לפיכך נקראו על שמו.

-מסכת סנהדרין דף יט

R. Samuel b. Nahmani said in R. Jonathan's name: He who teaches Torah to the son of his fellow, Scripture considers as if he had begotten him, as it says, "Now these are the generations of Aaron and Moses" and further on it is written, "These are the names of the sons of Aaron", thus teaching that Aaron begot and Moses taught them, hence they are called by his (Moses') name. 

-Tractate Sandhedrin 19b

(cited by the Torah Temimah in Parshat Bamidbar, 3:1)

Parshat Bechukotai: "I'd Give You Everything I've Got For A Little Peace of Mind"*

BY: GOLDIE GUY

Parshat Bechukotai opens by presenting us with a basic formula for success: keep the laws of the Torah and invest in Torah study, and you will get  blessings of prosperity, secure dwelling in the land of Israel, and Hashem`s protection. Choose not to follow the laws and not to labor in the Torah learning and the land won`t bear fruit, our enemies will pursue us, and G-d`s protection will not always be with us. This seems fairly straightforward, but could it really be that easy? Obviously it is by no means easy to keep to the letter of the law or to be extremely disciplined in one`s Torah study. But if we are  successful in those endeavors, is this really the key that opens the door to all of G-d`s blessing?

In the list of the good things G-d will give us in response to dedication to Him, the verse says:

  ו וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם**

And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land; (Leviticus 26:10) 

In the preceding verses, Hashem already promises property, plenty, and security if we study the Torah and follow its laws. Rashi`s implicit question on this verse is as follows: If G-d provides the nation with everything they could need materially, doesn`t that imply a peaceful existence? What is included in "peace" that is not included in physical security and well being?

I don`t think this question can simply be answered with the oft-cited division of physical and spiritual needs, by saying "Sure, you have everything physically, but "peace" refers to the spiritual well being of the people", because it seems pretty clear from the context of the verse that "peace" also refers to the physical state of the nation. My personal understanding, a non-literal reading though it may be, is that "peace" is a state of mind. Call it yishuv hada`at (tranquility), or "bitachon" (trust in G-d), or whatever other phrase you might, but what I think that`s all summed up in "peace" as is an internal state of balance and clarity. Rashi cites this question in his commentary on our verse. Rashi writes:

ונתתי שלום: שמא תאמרו הרי מאכל והרי משתה, אם אין שלום אין כלום, תלמוד לומר אחר כל זאת ונתתי שלום בארץ, מכאן שהשלום שקול כנגד הכל. וכן הוא אומר עושה שלום ובורא את הכל:

"And I will grant peace": Perhaps you will say, 'we have food and drink, but if we haven`t peace, we haven`t anything!' So the verse says after all this "And I will grant peace in the Land." From here we learn that peace is equally weighed against everything. And so it says: "He who makes peace and creates everything"***

I particularly like the way Rashi  expresses the value of peace by putting the words as an objection in the mouths of Bnei Yisrael: 'If we haven`t peace, we haven`t anything!'  According to Rashi, the Torah is teaching a lesson that needs to be ingrained within us, that without the proper frame of mind to properly appreciate what you have and all that Hashem has given you, all the material success and security in the world isn`t worth anything. The blessing of shalom/peace is the ability to put things in perspective, to recognize the source of everything, and be appreciative and thankful for all we have. This is an ability which is ultimately dependent on G-d`s blessing, but nonetheless, just as we work hard to keep mitzvoth and study Torah, we must work hard to cultivate this attribute of peace of mind.

___________________________________

*lyric from Lennon, John & McCartney, Paul. ""I`m So Tired"" Rec. 8 Oct. 1968. The White Album. The Beatles.George Martin, 1968. CD.

**Hebrew text from mechon-mamre.org, http://www.mechon-mamre.org/i/t/t0326.htm, translation from Chabad.org Parsha with Rashi

***text from Chabad.org, the translation of Rashi is my own.

Parshat Behar

BY: Sarah Belfer


This week’s parsha, Parshat Behar, begins with the laws of shmita. According to these laws, every seventh year is a sabbatical year during which the land, and the people who work it, rest. During this time, all food that the land produces must be left for anybody to take. Therefore, not only do landowners not receive profit from the sales of crops, but also poor people are given an opportunity to collect food. This special giving to the poor can serve as a reminder for the obligation to help the poor all the time, even when the shmita year is over.  In many ways this cycle parallels the weekly cycle, which is also comprised of six units of work followed by one of rest. Shmita is even referred to as "Shabbat Shabbaton" (Vayikra 25:4). Both the weekly sabbath and the shmita year serve not only as opportunities for rest, but also as chances to be reminded of what is important.
After seven cycles of seven years (i.e. after 49 years), yovel is observed. At this point, the land is not worked, slaves are freed, and property is returned to its original owners.  In a sense, yovel is the culmination of seven shmita cycles. But, As Rabbi Ari Kahn points out, while the shmita and weekly Sabbath cycles parallel one another, there is no obvious parallel to yovel within the Sabbath cycle. However, there does seem to be a connection between Yovel and Yom Kippur as on Yom Kippur of the Jubilee year, the shofar is blown and yovel begins. Additionally, the weekly Sabbath, shmita, and Yom Kippur are seemingly all connected as they are all referred to in the torah as "Shabbat Shabbaton." This may suggest that while Yom Kippur is the ultimate day of atonement, the fact that Yom Kippur shares its name with these other times suggests that they all serve as opportunities for self-reflection, change, and renewal. They are all opportunities to cease the regular routine and to look backwards and forwards.
We are currently in the midst of Sefirat Haomer. During Sefirat Ha'omer we count the seven weeks between Pesach and Shavuot. Therefore, while 7 cycles of 7 years (or 49 years) culminate in yovel, 7 cycles of 7 weeks (or 49 days) culminate in Shavuot. The connection between yovel and Shavuot is highlighted by the opening passage of this week's Parsha. This week’s parsha begins, “And G-d spoke unto Moses in Mount Sinai saying” (Leviticus 25:1). This draws attention to the fact that like the Torah that was given on Shavuot at Mount Sinai, the laws given in this parsha (including those regarding Shmita and Yovel) were given by Mount Sinai.
Not only are there parallels between the times designated as Shavuot and yovel, but also there are parallels in the times that proceed them. Proceeding both are 49 units of time which are passed, noted, and in the case of Sefirat Ha'omer counted in anticipation of the momentous event that is to come. During yovel debts are annulled, slaves are freed, and land is returned to its original owners—all events which allow people to start anew. Similarly, each Shavuot, we celebrate the giving of the Torah and are given a new opportunity to embrace it. Therefore, while yovel and Shavuot may serve as the moments for great change to take place, the days leading up to them may also serve as a time for preparation and anticipation for the new beginning and opportunities to come.
 Shabbat Shalom!

Parshat Emor: God`s Representatives

BY: DAVID MARKS

ויקרא פרק כב

לא וּשְׁמַרְתֶּם, מִצְו‍תַי, וַעֲשִׂיתֶם, אֹתָם:  אֲנִי, ה. ' לב וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:  אֲנִי ה', מְקַדִּשְׁכֶם.  לג הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹקְים:  אֲנִי, ה'

31 And ye shall keep My commandments, and do them: I am the LORD. 32 And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you, 33 that brought you out of the land of Egypt, to be your God: I am the LORD.

            Parashath Emor includes many mitzvoth ranging from the festivals, laws that pertain to the Kehuna as well as laws that pertain to the blasphemer. At the center of this sidra three psukim appear that seem to be somewhat random. These are the three verse cited above which commands every Jew to sanctify God’s name as well as not to desecrate his name. While traditionally (as well as halachically) we rule that a Chilul Ha’shem (desecration of God’s name) is when one violates one of the three cardinal sins (adultery, murder and idolatry), the desecration of God’s name is applicable to our mundane, day to day activities. When discussing the ability to receive forgiveness for different sins, the Talmud in tractate Yoma (86a) relates: “But if he has been guilty of the profanation of the Name, then penitence has no power to suspend punishment, nor the Day of Atonement to procure atonement, nor suffering to finish it, but all of them together suspend the punishment and only death finishes it , as it is said : And the Lord of hosts revealed Himself in my ears; surely this iniquity shall not be expiated by you until you die.”[1] The Gemara goes on to describe numerous ways by which people could succumb to transgressing this prohibition and further describing how certain Amoraim would try to avoid “desecrating the name of God” in their interaction with different people. The Gemara then goes to compare two types of people. Both of these people learn Torah and reside among Talmidei Chachamim. The difference between them is that one is honest in business and the other is not. On the latter type of person, the Gemara relates, people will say “Woe unto him who studied the Torah, woe unto his father who taught him Torah; woe unto his teacher who taught him Torah!’ This man studied the Torah: Look, how corrupt are his deeds, how ugly his ways.” The connection between the study of Torah and ethical conduct is presented in unison. One cannot exist without the other. And while the obvious connection between the two aspects of a religious life is apparent to us (especially with our modern intuition), we should ask ourselves what do these three psukim appear in the middle of all of these commandments?

                After relating to the Israel that they should not desecrate the name of Hashem, the Torah gives a reason for this severe transgression stating: “I am the LORD who hallow you,: that brought you out of the land of Egypt, to be your God: I am the LORD.” The Torah makes two assertions: a) God dwells in every Jew and b) the same God who took Israel out of Egypt. What is the connection between the two? On this verse Rabbi Baruch Epstein, author of the Torah Temima, commented that God took Israel out of Egypt “on the condition that you will sacrifice themselves for his name”.  Additionally on the verse “and you shall keep my commandments and do them”, Rashi comments that “keeping” (sha’martem) relates to the Torah and “do them” (asi’tem) relates to the actual action. Our existence in the world is based on our philosophy and values which are taught to us by God and his Torah, through the medium of our teachers. However, unlike other worldviews, in Judaism intention is never enough, our actions define us and reflect on our upbringing. The inter relationship between morality and law defines the Jews since he is a representation of God. Perhaps one could even suggest that the reason why these psukim are smack in the middle of all of these random mitzvoth, is just another reminder for us that our study as well as Mitzvoth are not for our own religious and spiritual growth but also are the manifestation of God in this world and we are the shomrim (guardians) of his name.

Note: special thanks to AJ Berkovitz for his assistance.

---

[1] Soncino Transaltion