In this week’s parshah the Torah lists the different korbanos that we are to bring on the various different days of the year. In perek 28, pasuk 11 the Torah commands us as to which korbanos we must bring on Rosh Chodesh. In the times of the Beis HaMikdash, Rosh Chodesh was determined by the actual birth of the moon. Witnesses would testify before beis din that they saw the rebirth of the new moon, and beis din would pronounce that that day was Rosh Chodesh.
“Just one Shabbos and we’ll all be free!” We all know MBD’s classic song, which swept the Jewish music scene in the 80’s, and it is actually based on the following midrash (Shemos 25:12): “If Klal Yisroel will keep one Shabbos properly, Ben-Dovid (a reference to Moshiach, not MBD…) will immediately come.” However, this requires explanation – why is it that we will be redeemed through keeping Shabbos? Let us discover an amazing new aspect of Shabbos that will also help us to properly utilize the upcoming “Three Weeks” – the days of mourning over the Bais HaMikdash.
Parshas Balak ends with the daughters of Moav enticing the young Jewish men to sin. .. This quickly led to idol worship, and many Jewish men served Baal Peor.
In this week’s parshah Bilam decides to approach Balak with the intention of cursing the Bnei Yisrael. En route his donkey refused to continue on the path, continuing to veer to the side of the road. At one point the donkey smashed Bilam’s leg into the wall. Bilam hit his donkey three different times. The reason that his donkey would not proceed is because it saw that there was a malach standing in the road with his sword drawn.
The Rambam, therefore, adds a second component: by getting angry, Moshe misled the people as to the nature of God. The masses felt that Moshe's anger was reflective of God's anger.
One of the most complex Tanach personalities is the central figure of this week’s Haftorah: Yiftach, the Shofet, Judge.
In this week’s parshah the Torah discusses many halachos of tumah. One halacha is that a person who is tamei may not enter the Mikdash. Doing so makes him liable for kareis.
In this week’s parshah the Torah tells us that Hashem told Aharon to redeem every firstborn child. This is known as pidyon haben. The Rema, in Yoreh De’ah 305:10, rules in the name of the Rivash that one may not appoint a shaliach to perform pidyon haben. Many Acharonim argue with this ruling and posit that one can appoint a shaliach to perform pidyon haben.
Korach, carried away by jealousy, led two hundred fifty men in rebellion against Moshe and Hashem. These were all great individuals; they had all witnessed Moshe going up to Har Sinai to accept the Torah, and they all heard Hashem speak through Moshe. Yet they willfully and intentionally set out to depose Moshe – to prove he had veered off from that which Hashem had told him. Moshe, recognizing the danger they were placing themselves in, did everything he could to get them to back down. Nevertheless, they remained steadfast in their revolt, and marched to their destruction. In the end the entire congregation – man, woman, infant and child – died a terrible death.
On this Shabbos, Parshas Shelach, we bentch Rosh Chodesh Tammuz which falls on the following Shabbos Kodesh and Yom Rishon (June 8 and 9 on the English calendar).
One of the most studied intelligence failures of the past fifty years is Israel’s performance in the lead up to the Yom Kippur War. Despite numerous indicators that Egypt and Syria were planning an actual attack, Israel’s intelligence establishment continued to dismiss them as acts of deception. To be sure this failure was not one of “collection.” Israeli intelligence had collected many facts and identified numerous “dots.” Rather, this was a failure of analysis. The question is why did this happen?
In this week’s parshah we read about the episode of the meraglim. The meraglim were sent to spy on Eretz Canaan to see if it was militarily feasible for the Bnei Yisrael to conquer the land by defeating the nations that were living there.
One of most tragic events in the history of our people was the sin of the miraglim (spies). When we left Mitzrayim we were exalted and untouchable, feared by all the nations, respected by the world. Forty-nine days later we gathered at the foot of Har Sinai to accept the Torah. The plan was for the Chosen People to then march right into Eretz Yisrael. Had the events transpired as planned, the conquest would have taken root so deeply that we never would have been thrown out.
Do you say Shema before you go to sleep? I’m sure you do. But perhaps you, like many, feel too tired at night to say the entire tefillah of Kri’as Shema as it appears in the siddur. If you do say the entire tefillah, you will recognize a pasuk in this week’s Haftorah. And if you don’t say the whole Kri’as Shema al Hamitah, perhaps after this column, you’ll re-consider and find yourself connecting with the following very comforting pasuk.
The sand is rapidly running through the hourglass, as the centrifuges in the secret Iranian nuclear plants spin furiously. It is quite clear that the Iranians are on the brink of attaining nuclear capability, and we are well aware of the danger that would face Klal Yisroel in that event, chas v’sholom. All the sanctions, threats, and computer worm attacks do not seem to be stopping them, and it is terrifying. And when we see how vulnerable we are to terrorist attacks anywhere in the world, we become even more terrified.
Miriam spoke disparagingly about Moshe Rabbeinu. Because of this, she contracted tzaras, and for seven days she was sent outside the camp of Israel.
In this week’s parshah we read about the individuals who were tamei and thus could not bring the korban Pesach. They approached Moshe Rabbeinu and asked him whether there was anything they could do to bring the korban. Ultimately, Hashem told Moshe that they should bring a korban a month after Pesach, on the 14th of Iyar.
In this week’s parshah the Torah discusses the halachos of when one steals from another and when confronted in beis din, the thief swears falsely with his denial that he stole. This parshah was already taught in parshas Vayikra; however, there are two halachos that the Torah adds in this parshah to this topic.
The Rema writes (Ohr Hachaim, 494:4), “It is customary to spread branches of trees in our synagogues and homes [on Shavuos] in order to commemorate that which the sages say [Rosh Hashanah 16a] that on Shavuos the world is judged concerning [how many] fruits the trees will produce [that year].”
If a man suspects his wife of infidelity, he is to bring witnesses and warn her not to go into private quarters with the man in question. If she violates that warning, he is to bring her to the kohen, who will give her the “bitter waters” to drink. If she was falsely accused and was innocent, she will be blessed with children. If she was guilty, she will die a gruesome death.
By the time these words are printed, there will be only a few more days left before Shavuos. We hope that up until that point, we will still have been counting the days of Sefiras Ha’Omer with a bracha, but we also know that too often, despite our best efforts, we drop out of counting with a bracha some time before the count is complete.
In this week’s parshah the Torah tells us that the bechorim were replaced by the levi’im to serve in the Mikdash. The Torah says that there were 273 more bechorim than levi’im. Those bechorim could not simply be replaced, and had to be redeemed. Hashem told Moshe that each bechor should give five shekalim to Moshe, who, in turn, should give them to Aharon and his sons. With that, they would be redeemed.
Less than a year after the giving of the Torah, Hashem told Moshe to again count the Jewish people. The Sforno points out that this counting was unique as it counted each person by name, whereas thirty-eight years later, when the Jews were about to enter the land of Israel and were counted again, there is no mention of counting by name.
It is with great excitement and expectancy that we bentch Rosh Chodesh Sivan — which comes out on Friday (May 10 on the English calendar).
The story is told about Alfred Sloan, the CEO of General Motors, who in the middle of a meeting where everybody was in agreement, stopped the discussion and said: "I propose we postpone further discussion of this matter until our next meeting to give ourselves time to develop disagreement and perhaps gain some understanding of what this decision is about".