Month: July 2001

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchas (5761)

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Parshas Pinchas (5761)
by Mordechai Dolinsky

 

 

In our parsha, Parshas Pinchas the Vilna Gaon makes an interesting observation I’m sure most people overlook.  In the latter portion of the sedra we have the Succos sacrifices.  Amongst the korbonos on the 1st day 13 young bulls are sacrificed (whose number is diminished daily), 2 rams, 14 male lambs under a year of age, and one male goat.  There is a very strange symantical phenomenon that takes place in the Torah’s expression of the goat.  In psukim 16, 19, & 25 the noun the Torah uses is “se’ir izim” yet in psukin 22,28,31 &34 the terminology changes to plain “se’ir”.  The former corresponds to the 1st,2nd and 4th day of the Yom Tov and the latter to the 3rd, 5th, 6th  and 7th respectively.  How can we explain such a strange phenomenon?  I am awed by the Gaon’s insight and have pereptual amazement and enjoyment from his explanation.

 

The sum total of all the ‘parim’, bulls, brought on all the days (13 plus 12 plus 11 plus 10 etc.) is 70.  The Chazal tell us, as is mentioned in Rashi, that this corresponds to the 70 basic gentile nations.  The Zohar HaKadosh states that the main pillars of the nations are Yishmael and Esav.  The sustenance of all the nations are channeled through these two.  Rashi also mentions that in the time of the Bais HaMikdash this korban offered a protection for all the nations.  Thirty Five of the bulls are designated to the pillar of Yishmael and the thirty five nations that get their survival through him and 35 for Esav and the 35 nations that are sustained through him.  The Gaon goes on the say that we likewise find in the Zohar and other Kabbalistic writings that the terminology “se’ir izim” refers to Yishmael.  Esav, on the other hand, is referred to as “se’ir” alone; as we find also in the Selichos of 17th of Tamuz (a timely source) the word “se’ir” referring to Esav.  On the basis of these premises the Gaon continues to explain that the first honor goes to Yishmael the son of Avraham (Chazal also tell us that he did tshuva). The 13 ‘parim’ of the 1st day are designated to his nations.  Therefore on this day that the commandment of the korban of the goat was given the terminology “se’ir izim” was used.  The 2nd day we continue with Yishmael, the 12 bulls of that day were likewise designated for his nations and likewise the terminology for the commandment of the goat on that day was “se’ir izim”.  We now have 25 bulls designated for the nations of Yishmael.  The 3rd day obviously could not be dedicated to Yishmael since the 11 bulls of the day would give us a total of 36.  So the bulls of that day were dedicated for the zechus of Esav and the nations that draw their sustenance from him.  Therefore the Gaon points out the term used for the goat on that day was “se’ir” referring to Esav.  On the 4th day the zechus of the 10 bulls returned to Yishmael and his nations making the sum total of 35 completing his lot of sacrifices and the term used for the goat on that day was back to “se’ir izim”!!  The 9 bulls of the 5th day, the 8 of the 6th day, and the 7 of the 7th day respectively all go to the zechus of Esav and the remainder of his nations bringing the sum total to 35.  Now it is so logically understandable why the term for goat on the 5th, 6th and 7th day is just “se’ir” which is referring to Esav.

 

We see such brilliance of the Vilna Gaon and the beauty of the Torah.  I am sure the Gaon has said much greater and more brilliant novellae but I just happen to enjoy this.

 

Food for thought—I was speculating extending this idea to the Ushpizin, our great ancestors that we invite nightly to the Succah in the order of: Avraham, Yitzchok, Yaakov, Moshe, Aharon, Yosef and David (according to the Ari z”l).  Yishmael corresponding the Avraham his father, and Yitzchok his sibling.  Esav with Yaakov his sibling; the original plan was that he was to be the “Zevulun” of Yaakov, his supporter.  Esav to Aharon, the avoda of the korbanos was originally to be in his hands as a “bechor”  which he sold to Yaakov, now manifested in the hands of Aharon HaKohain.  Esav to Yosef as Rashi brings that Yaakov waited for the birth of Yosef who was compared to the flame in whose zechus Esav is conquered.  Also Yosef shows up Esav with his control over his lusts.  Esav to David—David showed up Esav through his harnessing of his leaning to bloodshed for the service of Hashem.  David also is the forebearer of Moshiach Tzidkaynu who will subdue Esav and bring him to Hashem.  There only remains the connection between Yishmael and Moshe Rabeinu—Hashem Yair Eineinu.

 

The current events revolving around Eretz Yisroel is so revolting and shocking to see the Umos HaOlam carrying on with such despicable lies and injustice..  Hashem is showing us that we have only HIM. These dark days of mourning for the Churban should be turned over to a time of great light, Yishmael and Esav should be subdued through the coming of Mashiach Tzidkainu.

 

 

 

 

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5761)

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Parshas Chukas (5761)
by Mordechai Dolinsky

In our parsha we have the order of the cleansing process from ‘tumas mais’—human death defilement—through the Parah Adumah.  The process is obviously something that is beyond our scope of logic.  The Torah itself testifies to this by labeling it a ‘chok’—which Rashi explains to mean that it is something beyond our comprehension.  There is, however, definite significance and vital lessons for us to learn.

First, we must understand that as humans we are susceptible to influence from the slightest subtleties.

There is a mentality and frame of mind that is imperative that we keep in our consciousness that encompasses our duties as humans, and our responsibility to the Torah.  This is to generate a feeling of life and to connect with our life flow.  This life awareness injects us with a vitality that puts everything that we think, say and do at a high energy level.  Mortality is the very opposite of all this and coming in contact with death is absolutely devastating to our life spirit.

According to this we have a fresh perspective of the limitation the Torah put on a Kohain in coming in contact with tumas mais since they were required to be on a high level of service.  Hence, their life vitality awareness should be on a high plane, likewise with a nazir.  This also explains the Gemara in Brachos that does not give as a preliminary advice as a prevention of sin to recall the day of death but rather as a last resort measure.

Now, a remedy for this unfortunate human whose life spirit has been depleted.  The cow symbolizes the sustaining of life as she supplies the planet with her life giving liquid.  Red represents life, the essence of the spirit of life.  Our life giving blood is red.  Aisav wanted the red lentils to replenish his life-depleted soul.  The Chazal point out that everything about him revolved around red, and we can say for this very reason.   In the first plague in Egypt the water turned red to teach the world that Hashem is the One that turns water into life.

A similar concept can be seen in the redness of the ‘tolaas shani’ the crimson wool.  This idea also can be said of the sprinkling of the blood (19:4) by the Kohain.  In the various korbanos when the blood is sprinkled it was done onto something in the mishkan or in the Bais HaMikdash; here it was done in the air with the Kohain facing the Ohel Moed.  It is as if the blood is put to life.

L’Chaim, L’Chaim and L’chaim.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Matos – Masai (5761)

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Parshas Matos – Masai (5761)
by Mordechai Dolinsky

 

In our sedra we have the parsha of nedarim, one exercising his power to make something otherwise permissible forbidden on himself.  The usual understanding of the function of these vows is to engage in a self-deprivation as a means of spiritual uplifting.  The Mesilas Yesharim (13) gives a beautiful insight in understanding this abstaining in the proper light.   On one hand we find that Chazal condemns and criticizes self-deprivation and at the same time an appreciation and glorification of the same.  The Mesilas Yesharim makes peace between the two showing where each is applicable.

There is a whole other aspect of nedarim, the making forbidden the permissible, which involves one of our great principles.  There is a mentality that permeates the world that if one has an ideal it is considered admirable and noble to attempt and yearn to perform something that demonstrates one’s belief and allegiance to the ‘cause’.  This concept spills over into the ranks of ovdei Hashem likewise.  At first glance it seems logical and makes sense.  It is, however, opposite of the Torah and the ratzon Hashem.

The reason is that one of the great secrets of the universe is that mankind is challenged by a great enemy who has power and control, the yetzer harah.  No human has the right or is in the position to take up a challenge against him.  No human can have the self confidence and self assurance in his own resources and strength that he can stand up and demonstrate his allegiance and commitment without the fear of complete defeat.  Of course, once it is Divinely ordained to be thrown into the battlefield he must harness all his energies to do his best.  But from his own vantagepoint, a person must do everything to avoid confrontation.  The world challenges, ‘are you a man or a mouse”?  We reply—A MOUSE!  We have nothing and no assurance that we can cope.  We pray “al tashlet banu yetzer harah”.  We don’t challenge, we attempt to limit our confrontation.  One of our resourceful tools is the neder.  We enlist the power of the vow to assist us to keep away.  The lesson of the neder is: run from the nisayon.

* * * * *

Klal Yisroel is plagued with tzoros, poverty—sickness—divorce—childless couples – children going astray, it is all the result of the churban.  We have a lot to mourn for and lot to hope for—the geula sh’layma through Mashiach Tzidkainu.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Balak (5761)

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Parshas Balak (5761)
by Mordechai Dolinsky

 

The obvious theme of our parsha this week, Parshas Balak, revolves around brachos and klallos.  The simple connotation of these subjects has mystical overtones.  There is, however, important, practical lessons we can glean.

We find in Pirkei Avos 5:19 something very striking; Chazal show the contrast between Avraham Avinu and Bilaam.  We must understand that besides being the founder of Klal Yisroel, Avraham Avinu was one of the most outstanding human beings that existed in the world.  The fact that there is any recognition of Hashem in the world today is only because of him.  The fact that any type of comparison is made between the two says that there is some important trait that they had in common.

One of the initial statements of communication that Hashem bestowed upon Avraham Avinu 12:2 was “Hevai Bracha”—you will be a blessing.  And as Rashi explains: “The blessings are put into your hand”.  Bilaam, too, was versatile in giving blessings and curses.

Bracha is a mechanism in the Creation of tapping a special source of increase of power and abundance, accomplished primarily through the power of speech and mental focus.  This is not to be confused with Tefilah, which is appealing and petitioning before Hashem.

It is imperative that we relate to bracha in the right light for it affects our lives in a greater way than we can imagine.  We live in a society and religious circles that a good part of our etiquette and forms of speech contain greetings and salutations that are actually expressions of blessings, brachos.  It then becomes a habitual form of speech without any awareness of the connotation of bracha.  A bracha without specific intent brings blessing.  However there is no comparison to what it accomplishes, when it is accompanied by our positive thoughts.

If when we say “good morning” it is accompanied by our thinking “you should succeed immensely in all your endeavors; Torah studies, business accomplishments, housework etc.” the power it has cannot be compared to an empty verbal expression.

When we try to pinpoint the numerous brachos, the list is almost endless.  Yasher Koach to the gabbai, gezundheit for the sneezer, mazel tov for a million reasons, have a nice trip, refuah sh’layma, hearty appetite……..

Above all we must believe that the words bring blessing.  Look how devastated Eisav was that he lost the brachos.  In our sedra everything revolves around the power of bracha and the opposite.  It should inspire us to the power of the word.

Gut Shabbos—enjoy the cholunt, a good shluf, wonderful shalom bayis…..

 

July 2001
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