Parshas Korach: Everybody is Unique

Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Aharon.

   Korach thought that, based on what happened with the spies, that Mitzvos are the main point, and only learning Torah isn't enough. Meaning, that you actually have to do the Mitzvos, and not only learn about the Mitzvos, then everybody is the same. What's the difference whether or not I keep Kosher, or you keep Kosher? You could be more Machpid (strict) than me, but we're still keeping Kosher!

   The answer is, is that even though Mitzvos are important, we still need the Torah to tell us exactly how to do the Mitzvos, and it serves as an inspiration to help us with our Avodas Hashem.

   Still, the obvious question still remains: Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Ahron. Why would he want to rebel against his nephew?

   This, actually, makes his rebellion stronger! He thought that, by being Moshe's uncle, he would have more of a right to be the leader of the Jewish people, more than Moshe himself!

Now about the people who joined the rebellion, we see that Dasson, and Averam joined it, and not only that, but On also did. Plus, Korach had 250 men who joined too.

But when we see that Moshe rebuked the rebels for joining, we see he only rebuked Dossen and Averam, the 250 men, but not On! Why?

We see from here the power a woman has with her husband. On did join the rebellion but when it actually came to the time to carry the act out, he was asleep! It turned out, that when On's wife heard that her husband joined Korach, she tried to convince him not to go. When it didn't work, she got him drunk, put him to sleep, and stood by his bed uncovering her hair.

When Korach and his 250 men came, they saw her hair uncovered, so they turned their heads away, and went back, thus, On didn't come to the rebellion.

  We see the opposite with Korach's wife.  She actually encouraged  Korach with his rebellion, and she got punished because of it.

 Because of the whole commotion with the rebellion, Moshe told everybody to go to the Mishkan themselves, give a Korban, and see what would happen.  If it gets excepted, then they are right, and are fit to be the leaders.  If not ... then they will die like Aharon's sons.

 Dason and Averam backed out because of that, and left the rebellion, because they realized that this wasn't a good idea. We even see the same thing with Korach's sons. We see later on in the Torah, in Parshas Pinchas, that Korach's sons regretted being in the rebellion. But Chussidius, in Leketi Sichos, explains, that they did not have the courage to actually stop doing it.

   In the end, they got swallowed up by the earth, so it looked like they died, but really Hashem kept them alive underground the whole time until the generation of the rebellion died out.

    We also see something seemingly unusual from Moshe. The Torah says Moshe thought that they believed that everybody in Bnei Yesroal should all be like one group, and all be Kohanim. But once Moshe realized it was actually a rebellion, he Davened to Hashem that Korach's Korban should not be accepted. 

    That seems little strange, doesn't it? If it was somebody else, well then fine. But Moshe Davens for everybody, even the Rashaim, so how come now he says that Korach's Korban should not be accepted?

We see, that Moshe saw that since they were rebelling, there was no way Hashem would accept the Korban, and Korach would for sure die, plus everybody else. So Moshe Davened to Hashem not to accept the Korban.

Moshe in the meantime, begged Korach the whole night not to do this. But Korach didn't listen, and in the end, as we see the revolution failed. And Korach met his doom.

Ekir: 

By making everybody in the "same league" we actually prevent growth from happening. Everybody has their own way of thinking. By saying that you want everybody to be in one group, is combining all those things into one. It wouldn't work out, everybody would think another way and disagree with each other.

You can only boil water in a pot. You can't put water on fire. It wouldn't work, you have to have a pot separating the two. 

Parshat Korach: The Fruits of Your Labors

BS"D

Good Erev Shabbos!
May this week's learning and discussion be a zechus for a refuah sheleima for Maya bas Rochel, Fruma Chana bas Sarah Leah, Bracha Leah bas Shulamis, and Chaya Liana Esther bas Mazal.

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In this week's sidra, we recount the disastrous mutiny of Korach, one of the most infamous demagogues in Jewish history, and his following of rebels.  They each had their grievances and dissatisfactions.  They all secretly pursued their individual agendas, the Malbim says.  Korach twisted the words of the Torah that Moshe transferred to them, rabble-rousing and misguiding the nation to believe that Moshe warped the mandates of the Torah to suit his own ends (chas veshalom).  The rebels hungrily sought an 'equal share' of power among the Israelites.  Korach, a Levite, did not receive the same obligations and honors that are accorded to a Kohen, but lusted for the position that was not his-- that of the Kohein Gadol.  Therefore, he and his company, without any real validity, believed they were slighted, and deemed it unfair that Moshe and Aharon specifically, were the ones who carried the very great responsibility and privilege, of national leadership and authority, spiritually and ethically, despite the obvious fact that they were hand-picked by Hashem Himself to do so.

Their demands, complaints, and rebellion angered Hashem...  and they were forever lost, swallowed alive by the earth, and drowned in their own ego.  As Pirkei Avos says "Kol machalokes... sha'aina l'sheim Shamayim ayn sofa l'hitkayeim...  She'aina l'sheim Shamayim?  Zo machalokes Korach v'chal adaso - Any dispute...  that is not for the sake of Heaven will not endure...  Which was not for the sake of Heaven?  The dispute of Korach and his entire company {Avos 5:20}."  All that is left of Korach and his gang of 250 men, is their example of what not to do.  The story of Korach is forever imprinted into the fabric of the Torah.  Korach certainly achieved the fame he sought...  but for sure not in the way he imagined.

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Today though, I would like to share a few thoughts on the laws of Terumah and Maaser, gifts and tithes, to the Kohanim and Levi'im, that are enumerated in this week's parsha.  These principles are thoughtfully placed here, after Korach's mutiny, to clearly show that these are the privileges and routines that pertain to those they are intended for-- not for those who wish to usurp them, when it is not their heritage or responsibility.  Let's begin.

The entire Bnei Yisroel, with the exception of the Shevet of Laivi, worked hard to provide for their families, and practically everyone farmed.  Why was Laivi excluded, and what was Laivi doing that they couldn't work their soil?  They didn't receive a portion of Eretz Yisroel as their own property!  We are reminded of this in perek 18, pasuk 20:

"Vayomer Hashem el-Aharon b'artzam lo tinchal v'cheilek lo yihiyeh l'cha b'tocham Ani chelk'cha v'nachalatcha b'toch Bnei Yisroel - The Lord said to Aaron, You shall not inherit in their land, and you shall have no portion among them. I am your inheritance and portion among the children of Israel." 

Hashem sanctified Laivi as His own close servants, and they spent their days in consecrated avoda of Hashem in the Mishkan.  They represented the entire Jewish People to Hashem, said Rabbi Gordon of blessed memory, and represented Hashem to the nation.  Their entire lives were of meaningful service and guidance to the people.  They were the spiritual support of the nation.  So while serving Hashem wholeheartedly, and in their special way caring for the nation, how did they provide sustenance for their families?

Hashem decreed that all Israelite farmers set aside a portion of their agricultural produce, as a gift, and even sort of payment, to the Levites.  This is how they received their food.  This portion the Bnei Yisroel set aside was called Maaser, and it was comprised of 10% of the harvest.  Aside from this, and most preferably preceding this, the Bnei Yisroel were also responsible to present the Kohein with a Terumah, a gift, known as the Terumah Gedolah.  The Terumah Gedolah which constituted 2% of their harvest, and was the chelbo, the choicest selection, all elevated in serving Hashem, hence the name "Terumah".  The word "rahm", meaning 'high' or 'lofty' is hidden within the name of this offering, since even food can be elevated if used appropriately to connect to Ribbono Shel Olam, the Master of the Universe.

The Maaser of the Levites did not bear the same level of sanctity as that of the Kohiein's Terumah, which could be consumed only by the Kohein's immediate family, only in a state of taharah (ritual purity), and was strictly intended to share in the Avodas Hashem.  The Maaser of the Leviim, once it was given, took on the status of their personal and private resources, and wasn't spiritually significant.  It was just their food.  (That is why, if the Laivi came and collected his portion before the Kohein, the early bird catching the worm, he would need to separate the 2% of Terumah Gedolah from what he took, and give it to the Kohein, since it really was intended for him.  Also, the Laivi cannot partake of that food, until he transfers the Terumah to the Kohein, because the holy portion is not permitted for his consumption.  All of the intricate and profound scenarios of these transactions are further enlightened by the Torah She'Baal Peh, the Oral Torah, which contains many wonderful sources to study, if you are seeking to learn more about this.)

However, before the Leviim enjoyed their food from their Israelite brethren, they had to follow up with one obligation it entailed.  The Kohanim were not partaking only from the 2% from the farmers of the Bnei Yisroel, but also from the 10% the Leviim received, they had to separate another 10%, to give to the Kohein themselves!  Hashem addresses the Leviim, in pasuk 28, charging them with this responsibility, which the Torah calls "Maaser min haMaaser - a tithe from the tithe"!

Then Hashem assures the Leviim of the significance of this mitzvah, and praises them for it:

"V'nechshav lachem terumaschem cadagan min hagoren v'chamlaya min hayakev - Your gift shall be considered for you as grain from the threshing-floor and as the produce of the vat. {Bamidbar 18:27}"

Even though the Levites were not the ones who had sown the soil and grown the produce, once their portion was presented, the ownership shifted to them.  And then they had a choice:  To give it to the Kohein, to give it to Hashem, or to keep it for himself?  Sure, there was a strict penalty if he held back his hand from giving what was meant to be given...  But he still had a choice.

Throughout our entire lives, we are faced with this sort of decision.  Everything we possess may not have been produced by our own personal efforts, but we are the masters of how we choose to employ whatever we have.  Do we hold back something, by being negligent of using it for the purpose for which everything came into being, to aid us in serving Hashem, in making the world a better place?  Or do we present with joy the greatest gift to our Superior, by using it in an elevated way?

When the Leviim gave this Terumah to the Kohen, their act was considered as if they had taken the earliest care to acquire the produce.  It was considered as their own property, their own efforts, their own gift from the beginning.

When we 'give back' to G-d, even in the smallest ways, investing our efforts to maintain purpose and sanctity in all that we own and do, Hashem Himself assures us that our efforts will not be ignored.  Since we actualize the purpose for which something was created, the tools and resources that were employed along the way, are considered by Hashem as  if we had originally planned and gathered them ourselves.

The beauty of the mitzvah radiates brightly, tracing back through the whole process, connecting each Jew who helped bring it to fruition.  The produce of our mitzvos, the fruits of our labors...

Parshat Sheilach: "Don't Make Me Do It!"

BH

Hello everyone, and Good Erev Shabbos!
These divrei Torah are dedicated as a zechus for a Refuah Shelemah for Chana bas Mushka.

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Last week, I had the good fortune of attending a Sheva Brachos celebration for the first time.  Joy and a strong feeling of community abounded, as we celebrated the marriage of one of the daughters of our shluchim, to her chosson.  The Rabbi, Rebbitzen, and their new son-in-law all spoke beautifully, imparting powerful divrei Torah, inspirational stories, and blessings.  I attribute the profound Chiddush (novel Torah insight) that will be the topic of our discussion today, to Rabbi Yoel Eidelman-- the chosson himself!  Although I am unable to repeat his message word-for-word, I will do my best to transmit his incredible teaching.

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We can only reflect in shock, when recounting the Bnei Yisroel's upheaval of hysteria, at receiving the spies' report on Eretz Cannan, upon their return to their people in the desert.  Ten of the twelve men (with the exception of Yehoshua and Caleiv) brought back negative and fearful depictions of a militant city, inhabited by aggressive and intimidating giants.  Although Yehoshua and Caleiv countered their colleagues' miserable reports with truth, positive reflections, and encouragement to the people, the ten other men succeeded in creating an uprising, that ultimately led to another forty years of traversing the Midbar (Wilderness).

But what really triggered the Bnei Yisroel's anxious reaction, preventing them from entering the Holy Land?   The Torah echoes G-d's descriptions of Eretz Canaan, which would not too far in the future become Eretz Yisrael, one of my favorites being "a land zavach chalav ud'vash - flowing with milk and honey".  This was the land Hashem vowed to Avraham Avinu, to give to his offspring.  G-d promised to guide the Bnei Yisroel to success in driving out the wicked natives and their avodah-zara, and establishing their home in safety and security, light and holiness.  With G-d on their side, to achieve this eternal goal, what was there to worry about?

It's not that they didn't believe in G-d...  But to what extent did they spurn their bitachon, their trust, that G-d would endow them with the power to face the challenge they feared the most?

First, let us try to understand what the nightmarish challenge was that they were unready to face, and what they were pained at parting from...

In the Midbar, despite the complaints and rebellious episodes listed in the Torah, we are taught that the Bnei Yisroel had a lot to be grateful for on their journey:  They were constantly led by a Divine pillar of fire or cloud, every chapter of the journey professionally guided-- they would never become lost, and knew when was the appropriate time to set up or break camp, and journey on.  The nation was constantly enrobed by the An'nai Kavod, the Clouds of Glory, which shielded them from scorpion and snake, sandstorm and highwayman.  They were always accompanied by the miraculous Well, their constant source of water.  The Manna, sometimes referred to as "bread of the melachim (angels)" fell daily, could taste like anything one desired it to (according to the Midrash), and provided both physical and spiritual nourishment.  They could constantly sit and learn Torah, uninterruptedly absorbing the Divine.  Nothing was "just physical", for even the manna, their staple food, sustained their souls, and served as nourishment on a much greater plane.

Life in the Midbar was made of miracles, and they could spend all their time immersed in learning Torah and Deveikus (connecting to Hashem,) if they so wished.  This was Paradise.  Eretz Canaan, in sharp contrast, hosted a culture replete with physicality.  It was a spiritual abyss, and the Bnei Yisroel had a deep-seated concern, that upon stepping out from their Divine shelter in the Wilderness and breaking into the Promised Land, they would be adversely influenced by the intense materialism of their new home and neighbors.  They would lose all last vestiges of a higher purpose, soulfulness, and the Divinity of their everyday life that had been so easy to grasp.  The spies declared "The country that we traversed and scouted is one that ochelet yoshevet, devours it settlers..."  They were terrified of being consumed by, and forever lost, to their lowly environment!

This fear reflects that of the neshama's, the soul's, before it is born into this world, and breathed into a new life.  The neshama is content dwelling in its higher, eternal realm, when it is close to its Source, Hashem, surrounded only by kedusha, purity, and Oneness.  But the time for it to be sent down to our world is inevitable.  An angel assigned to guide it beckons it, but it hesitates.  This world, our world, is so material, not to mention hostile at times...  It is a dark and strange pit, that the G-dly soul is foreign to, and seeks to have nothing to do with.  But G-d urges the Neshama (who's heard of Reb Abie Rotenberg's song titled Neshome'le, depicting this awe-inspiring scenario?), to follow its path down to this dark place.  "This is where your mission lies," explains Hashem to the distressed soul, which wants to connect only to Him.  "Although you wish to remain only in the most divine places, down there in the world is where you are meant to shine.  You are not complete until you achieve your goals during your existence in that dark realm, and you are meant to light it up.  You cannot do that while staying here, you must now go..."

This was the plight of the Dor haMidbar (Generation of the Wilderness) when they were practically upon the gates of their Promised Land.  It anguished them to leave their sublime and elevated 'mobile home'.  To take the risk of losing it all, to knock on the doors of, and build a life in, a land that contrasted so greatly with what they were privileged to experience now?  Impossible!

But this pained G-d too.  His Children didn't believe they could find holiness, in the Aretz haKadosh itself?  They didn't trust in His vows?  But most significant of all, they argued and protested, similar to the unborn neshama, but, convinced that they would lose all their spirituality, they refused their mission!  The mission to bring light and holiness into the presently dark land, by means of their Torah and mitzvos, to actualize the promise to Avraham of so many years before, to enter the country in which they could fulfill Hashem's will in the most ideal way.  They could've made it happen right then and there...  But they spurned the opportunity and challenge that the undertaking posed.

Because they demonstrated to G-d that they were unprepared to make it over the last hump of the journey, and perhaps didn't truly understand the focal point of their duty in Eretz Cannan/Yisroel, Hashem turned them away, to continue traveling through the desert, and mull over their task.  We have been taught, that our generation is a gilgul (reincarnation) of the souls of the Dor haMidbar.  Why is this so profound?  Contemplating this, we realize that we have the potential to make tikkun for (rectify) the misdeed (and misunderstanding) of our ancestors!  We can heal the pain it caused, by repeating history, but making the right choices ourselves instead.  In this light, we can change history.  With this, we'll hasten the arrival of Moshiach, bimhayra beyamainu mamesh!  We can shatter the mentality that they couldn't get past, that we must abstain from throwing ourselves into our missions because we'll be ruined for it.  We were placed in this world to make it a better place;  our soul was born into us, to steer us to actualize this potential.

With G-d's help, and our trust in Him, we will never shy away from the doors of opportunity He's opened so graciously to us.  We've all broken out of our own 'Egypt's', our bonds of restriction from doing all we can, bonds of worry and self-doubt...  We're all ready to enter our own 'Israels'.  Still, there may be an obstacle or evil or darkness ahead, but we will give it all we got, we'll achieve our purpose, and enter the joy of Geulah, may it be speedily in our days.

Parshas Shelach: Emuna in Hashem

BH

Parshas Shelach talks about the sending of the first Jewish spies. But there's a big question that remains. Why would the ten other spies want to say bad things about Israel? We know the Yehoshua and Caleiv didn't. But why did the other ten spies say bad things? What did they gain out of it? The land was great. It was chosen by Hashem. So why would they want to go against that?

   To understand this, we have to first understand what it means when the ten spies saw giants. Because they saw that the giants were not just any giants, they were fallen angels from the times before the Mabul (Flood) and had taken a physical form. These giants were so big, that when the spies were actually spotted by the giants, they thought they were "strange ants that looked like people" (Lekuti Sichos, Chassidus)

   So the ten spies, scared, thought that Hashem wouldn't be able to deal with power such as this.

So if that's true, then how were Yehoshua and Caleiv able to have faith in Hashem while the other spies weren't? They seemed to have a reason to be scared too.

   The answer is in the beginning of the Parsha. Yehoshua's name wasn't always Yehoshua, it was Hoshea. Moshe davened for Yehoshua and changed his name, originally "Hoshea", by adding the letter Yud, to the beginning of his name. And Caleiv went to the Kever of the Avos to Daven that he would not follow in the spies' ways, who after the event of Har Sinai, should have had Bitachon in Hashem, because Hashem promised them the land, and would, therefore, make them get it no matter what power there was in the land. Nothing could overpower them because he made them.

   We also learn, that after the spies came back, it miraculously took 40 days. The Torah refers to the spies as the ten "men" when they are saying bad things about Israel. Why? They weren't ten "men" they were ten spies.

   Because the Torah didn't want to embarrass them. By saying that they are ten "men" the Torah seems to be hiding the fact that they were actually spies. They were also on the level of power of ten "men" because they stopped being Naviim after this point, and weren't able to be leaders of their Shevet anymore.

   This is how the ten other spies didn't have Bitachon - faith - in Hashem, why they forgot about Him, and thought that He wouldn't be able to destroy the giants...

   This was all because they thought that Hashem wouldn't be able to deal with this physical power.

   We also see that the ten spies, when saying the bad things in the Torah, they have three Passukim, while the people who said good, had four Passukim. This is to show that the Torah favors Yehoshua, and Caleiv, and anybody who says good about Israel.

   So from this, we learn of Emuna and Bitachon (Faith, and Trust) in Hashem. Because the Bnei Yisroel cried out to Hashem, because of their lack of Emuna, and Bitachon, the generation all got killed out, because they had Har Sina and Hashem promising them that they would enter Eretz Yisroel, and that nothing will stop them, yet they still didn't believe. 

   Yehoshua and Caleiv were saved from the Bnei Yisroel's punishment of death, all because they didn't rebel, and defended Israel with Moshe and Aharon.

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Ekir: 

Emunah (belief) in Hashem is hard, but we should still have it no matter what. Sometimes we need a Brucha, like Yehoshua, and Daven ourselves like Caleiv, to have such Emuna, even when talking about spiritual danger such as Dibiks, and Tummah, the "dark side" of the world. It may even save your life!

Parshat Behaalotecha: A Balanced Diet?

BH

Hello and Shabbat Shalom all dear readers!
I hope that this week's parsha post will be a merit for a refuah shelema for Dov ben Tovah, and a speedy and safe delivery for Rochel bas Yehudis.

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In this week's sidrah, we recount a good share of prominent tragedies that occurred for the Jewish People in the Midbar (Wilderness).  Pirkei Avos states:  "Asarah nisyonos nisu avoteinu et Hakadosh Baruch Hu bamidbar, shen'emar vay'nasu Osi zeh eser p'amim v'lo shamu b'Koli - With ten trials did our ancestors test the Holy One, Blessed be He, in the wilderness, as it is said:  "They have tested Me these ten times and did not heed My voice." {Avos 5:6} 

Today, we'll look into the surprising rebellion and complaints of the Bnei Yisroel about the manna. 

The manna, we are taught, fell daily (However, with the exception of Shabbos-- on Friday, the Bnei Yisroel received a double portion.  The  two challahs at our Shabbos tables commemorate that.), was easy to collect, provided spiritual and physical sustenance, and had a delicious taste.  Yet, there were a few individuals that wanted to mix things up, negatively influencing the whole people.  These complaints had absolutely no validity.  Hashem was providing with abundance, and it was wrong for the Jewish People to wish for the 'comforts' of Egypt, when they were so blessed to have escaped the prison! 

"Zacharnu et-hadaga asher nuchal b'Mitzrayim chinam ais hakishu'im v'ais ha'avatichim v'es hechatzir v'es habtzalim v'et hashumim - We remember the fish that we ate in Egypt free of charge, the cucumbers, melons, leeks, onions, and garlic." {Bamidbar 11:5}

This was the wistful reflection of the Jewish People.  Seems kind of like selective memory, no?  Were they not thinking of the iron vice Egypt enslaved them with?  This realm of human psychology extends far beyond the scope of this article.

You could argue that a diet of proteins like fish, and produce, even superfood onions and garlic, that made up their menu in Egypt, would create a better diet than 40 years of crystalline manna that tasted like "dough kneaded in oil".  But, are you considering the cost of each of these cuisines?

The Bnei Yisroel said, "the fish that we ate in Egypt, free of charge."  The term used for free, is "chinam".  Rashi argues, how could the Bnei Yisroel think they were being treated well, getting their food for free in Egypt, when they weren't supplied with straw or building materials, let alone fine foods!

They were 'sustained' on just enough to power them in their struggle to complete their arduous labor, under the hand of the Egyptian taskmasters.  Rashi expounds on a verse from Mishlei (Proverbs), that of:  "The tzaddik knows the soul of his beast, but the mercies of the reshaim are cruel." {Mishlei 12:10}  Rashi's explanation, is that righteous people know what they require to nourish their bodies and health, and are cognizant of the fine line between sustaining themselves as necessary, and the temptation to indulge.  In contrast, degenerate people stuff themselves sick, but this 'kindness' to the body and physical lusts, just disguises the reason why it's done-- to work the body more than it can handle.  This was the true intent of Paroh, according to Rashi-- he let the Jews swarm over the foods allowed to them, free as the wind...  but this  'mercy' was only in order that he could work them to death!
Someone who truly values their health will eat in moderation, as the righteous man does, consuming enough to give them the energy to carry out their tasks and mission in this world.  They will not overeat, and suffer from both lack of restraint, and increased burden.

The Bnei Yisroel wanted to go back to Egypt, for food, even to their detriment?!  Fine, let them, maybe they'll get a better understanding of the food pyramid!  (I'm sorry, I know-- that was awful.)

Commentators have different suggestions for what circumstances or mentalities could prompt such a response.  Ibn Ezra states that fish in the Nile,  and vegetables in the field, were so incredibly plentiful in the fertile land, that it was no big deal, and certainly not costly, to gather these foods.  Ramban explains that permission to acquire fish from the fishermen, and pick from Egyptian farmers' fields, was a 'privilege' granted by Paroh to his slave-workers. 

Chazal, the Sages, teach us that the word they used for "free"-- "chinam", on a deeper level implies 'free from mitzvot'!  When the Bnei Yisroel were slaves in Egypt, they scrounged for their sustenance, slipping and falling in the dark abyss of Egyptian culture and persecution.  They certainly toiled for their bread, whatever they could get, but not in the ideal way set down for us by the Torah.  With their current wistful words, they to a certain degree spurned the eternal mitzvos Hashem had charged them with, the commandments and connections that truly uplift and reward.  They craved culinary delights, but without having to make the spiritual efforts.

This is not healthy for a Jew...  It is our essential mission, to bring the Divine into this lower world, through our mitzvos!  The Bnei Yisroel hungered, and were considering a merely physical menu, but we must be nourished with the spiritual too.  This is our balanced diet.  We bring the best of both worlds together.

Parshat Nasso Reflection: You Must Try

BH

Hi everyone!  I'm so sorry I am getting my article on Parshat Nasso out so late!  There was so much going on here, and it's a surprise to acknowledge, that last week was the first time I wasn't able to write my parsha-post since I've started blogging!  I didn't forget about it, and I looked for an hour or so in which I could sit down, learn, and compose my post...   But it wasn't Hashem's ratzon that I get it out that week.  It was a little frustrating, since I love doing this, but it made me realize that my life, and what's going on around me, is totally in Hashem's hands.  But it's consolation to know that I put in my hishtadlus, I made my effort.  This is what we will discuss today, to reflect on Parshat Nasso.

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In this parsha, Hashem transferred the mitzvah of Birchas Kohanim, the Priestly Blessing, to Aharon haKohein and his sons.  The bestowing of Birchas Kohanim onto the Jewish People would become a very holy and precious ritual, an event greatly honored for all generations to come.

"Yevarech'cha Hashem v'yishmarecha.  Ya'air Hashem Panav aylecho viychunecha.  Yisa Hashem Panav aylecho v'yaseim l'cha shalom. - May the Lord bless you and watch over you.  May the Lord cause His countenance to shine to you and favor you.  May the Lord raise His countenance toward you and grant you peace."  {Bamidbar 6:24-26}

You might ask, "Why does Hashem need humans to give us a blessing?  Why can't Hashem give the brachos directly to us?".  It might surprise you to learn, that our ancestors, according to the Midrash, posed a complaint along the same lines!  They inquired of Hakadosh Baruch Hu, 'Why do you need priests to bless us?  We need only Yours, Hashem.  You can simply look down from Your High dwellings and bless Your people.'  And Hashem replied, that even though He gave this mitzvah to the Kohanim, He would be present, and join the Kohanim at the elevated time of the blessing.

We can't be misled, chas v'shalom, to believe that the Kohanim themselves had the power to make the differences.  Sifrei points out, that the bracha enumerated in the Torah makes sure the Kohanim clearly state that it is all coming from Hashem, for the Torah caps off the bracha with Hashem's declaration of "v'Ani avaracheim - And I will bless them."

But the Kohanim were given a mission, by Hashem Himself, to lead the people in their spiritual strivings, and were guides in the moral and ethical paths that define the life of a Jew.  The mitzvah of Birchas Kohanim furthered their obligation as intermediaries between the Bnei Yisroel and Hashem, helping to create a clearer and more powerful relationship.

The first clause of the bracha, Yevarech'cha, is a request for material sustenance.  The basics, we could not live without, and the extra bounty-- why do we deserve it?  It is all from Hashem, and only because of His love and generosity.  The second segment of the bracha, Ya'air, alludes to a spiritual blessing, that Hashem be gracious unto us, blessing us with the light of Torah, to love and understand it, and that it remain with our descendants.  The third and final part of the bracha, Yisah, fuses both the material and spiritual-- bound together in the blessing of peace.  The three intentions of the blessing, go in ascending order, from basic to most precious, climbing up in an "increasing surge of blessing", as the great Torah commentary author Nechama Leibowitz describes.

The Kohanim were examples of hishtadlus, effort.  Even though Hashem is the source of all blessings and happenings, we must exert ourselves to become the instruments and chariots for the Divine in this world.  Hashem ultimately decides what will be 'brought about' by whom in this world, but we can make ourselves zocheh, meritorious, to be the messengers.

This is exactly what the Kohanim were doing during Birchas Kohanim.  Hashem selected them, because of their merit, to be the messengers, to simply transmit many great values, and to bring down the blessing, to stir Hashem, and call upon Him, to answer the prayers of His people.

And so it is ,when we bless a person.  We are actually requesting of Hashem, to consider our good wishes and requests for the recipient of our bracha, and grant the person these gifts, whether it be parsnassah (a good livelihood), nechama (comfort) in times of pain, or even just a pleasant morning!

So, friends, providing us with an eternal, always-applicable teaching and song, the Torah strikes again.  Each and every one of us must put in our hishtadlus, when we seek a blessing, or a better future.  The world is entirely in G-d's hands.  He determines who gets what, when, why, through who...  But Hashem doesn't want it to be so easy to see His hand in every moment of our lives.  He wants us to stand up, work, for "man was made to toil", and He wants us to come look for him.  No matter who you are, you must try.  You can always call upon Hashem, but don't forget-- you and G-d co-manage your destiny.