The primary event in this week’s parshah is the revolt that is held against Moshe and Aharon. Led by a man named Korach, the rebellion stemmed from jealousy towards Moshe and Aharon because of their elevated status among the nation (Moshe was the nation’s leader and Aharon was the high priest). The following verse depicts Korach’s statement to Moshe and Aharon:
“… the entire assembly all of them are holy and Hashem (God) is among them, so why do you exalt yourselves over the congregation of Hashem?” [Numbers: 16: 3]
Korach believed that every individual in the entire nation was on the same spiritual plane, and that no one should be more privileged than anyone else. At first glance, his logic seems well in place. Everybody in the nation does have his or her part to play and no one should be considered superior in any way. But from the great divine punishment that befell these rebels, it is clear that Korach’s argument was indeed flawed. So what was the root of his error?
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At the end of this week’s parshah, we learn about the commandment to wear Tzizit (fringes) at the edges of our (four-cornered) garments. The paragraph that describes the commandment is the very same paragraph that we recite twice daily (morning and night) in our prayers in the section of the “Shema”. Wearing Tzitzit is a crucial and fundamental commandment to the Jewish people, and through this commandment we are meant to “remember all the commandments of Hashem (God) and perform them” (Numbers: 15: 39). In order to understand the commandment on a deeper level it will be necessary to see the paragraph in its entirety; the Torah writes:
“And Hashem (God) spoke unto Moses, saying: ‘Speak unto the children of Israel, and say to them that they are to make themselves Tzitzit on the corners of their garments, throughout their generations, and that they put with the Tzitzit of each corner a thread of tcheiles (a type of turquoise color). And it shall constitue Tzitzit for you, that you may see it, and remember all the commandments of Hashem, and perform them; and that you not explore after your heart and your eyes, after which you stray; So that you may remember and perform all My commandments, and be holy to your God. I am Hashem your God, who brought you out of the land of Egypt, to be your God; I am Hashem your God.’ “[Numbers: 15: 37 – 41] (more…)
Last week’s parshah concluded with the special inaugural sacrifices that were offered by the princes of each Jewish tribe, besides the tribe of Levi. This week’s parshah opens up with the commandment directed towards Aaron, the high priest, to light the holy Menorah (Candelabra) in the Tabernacle. What is the connection between Aaron’s lighting the lamps and the inaugural sacrifices of the princes? Rashi (Rabbi Shlomo Yitzhaqi, 1040-1105, famed as the author of the first comprehensive commentary on the Torah) offers a possible solution:
“…Because when Aaron saw the inauguration of the princes, his mind grew weak, for he was not with them in the inauguration; neither he nor his tribe (Levi). [Therefore] God told him ‘[I swear] by your life! Your role is greater than theirs, for you [will be commanded to] kindle and prepare the lamps’ ” [Rashi; Numbers: 8: 2] (more…)
In Chapter 6 of this weeks parshah, we learn about the laws of the Nazirite; the case of an individual who wishes to take upon himself extra stringencies, most probably with the intention of strengthening his commitment to God. For thirty days, this individual is prohibited from drinking wine, cutting his/her hair, and coming in contact with a corpse. At the end of the thirty-day period, he/she brings a special offering marking the completion of the entire Nazirite process.
Immediately after, the Torah then speaks about the three-part priestly blessing that the Kohanim (the priests of the Temple) bestow upon the Jewish nation daily. The juxtaposition of these sections seems odd at first and the obvious question that comes to mind is what is the connection between these two? How is the Nazirite related to the priestly blessing?
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Last week we concluded the book of Vayikra (Leviticus), and this week we begin the fourth book, that of Bamidbar (Numbers).
The Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) attributes a different name to each of the five books of the Torah that would portray the underlying theme of the entire book in one word. The book of Bamidbar was named “Sefer Pekudim”, translated as “The Book of Countings” (commonly known as “The Book of Numbers”). The reason for this title is most probably due to the fact that the book both opens and concludes with a national census (counting) of the Jewish people.
There is a common view suggesting that both book titles (e.g. “Bamidbar” and “Countings”) are linked to one another. The book of “Bamidbar” translated into English means the book of “In the Desert”; so what does the desert have to do with counting and numbers?
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