This week's parsha
Unless otherwise noted, "This week's Parsha" comprises articles taken from contributors to the Chabad.org website. We show the original author's name here, so that proper attribution is given. For the sake of brevity, footnotes cited in the original author's writings are omitted from this website. If you need to see the citations, please refer to the original articles on the Chabad.org website.
Ethical Behaviour
In this week's Parshah the Torah tells us, "You shall be guiltless towards G-d and towards Israel" (Numbers 32:22). From this we learn that one should always have at least two people together as trustees when it comes to public funds. We also learn this from Moses. Moses was the trusted servant of G-d Himself, of whom the Torah relates that after his passing nobody every equaled his level of closeness to G-d. Yet the Torah tells us that when an accounting was being made of the materials donated to the Sanctuary, it was done "by the hand of Itamar the son of Aaron." Moses was surely trusted by G-d. Yet he had somebody else with him when doing the accounts. The Torah teaches us not to leave any grounds for suspicion on the part of the casual observer.
We see this also from Jewish Law. The law is that when the priests were carrying around the money donated to the Temple, they were not allowed to wear either a cloak with a hem on it, or anything with space in which money could be hidden, in case of any suspicions, however false, which might be aroused. We are told to be free of blame and suspicion before our fellow and before G-d, as we quoted earlier, to "... be guiltless towards G-d and towards Israel."
We see this also from Jewish Law. The law is that when the priests were carrying around the money donated to the Temple, they were not allowed to wear either a cloak with a hem on it, or anything with space in which money could be hidden, in case of any suspicions, however false, which might be aroused. We are told to be free of blame and suspicion before our fellow and before G-d, as we quoted earlier, to "... be guiltless towards G-d and towards Israel."
Love Breaks Barriers
There are many boundaries and barriers in life. Some are very important for a healthy existence, and are established and promoted by the Torah. Other boundaries are more ambiguous, and the Torah itself will say they should be crossed, for the sake of higher ideals.
Our Parshah, too, tells us about the crossing of boundaries. Pinchas, the grandson of Aaron, provides the paradigm of a "zealot." The English word zealot comes from "zeal", enthusiasm. At the end of last week's Parshah Moses and Aaron were confronted with a situation in which they felt powerless. In a very public way, a Jewish leader, the head of one of the twelve Tribes, was flaunting the entire concept of Jewish identity, by openly consorting with a Midianite woman. Moses was weeping. Was this the end of the Jewish people?
Our Parshah, too, tells us about the crossing of boundaries. Pinchas, the grandson of Aaron, provides the paradigm of a "zealot." The English word zealot comes from "zeal", enthusiasm. At the end of last week's Parshah Moses and Aaron were confronted with a situation in which they felt powerless. In a very public way, a Jewish leader, the head of one of the twelve Tribes, was flaunting the entire concept of Jewish identity, by openly consorting with a Midianite woman. Moses was weeping. Was this the end of the Jewish people?
Behind the Blessing
Balak, king of Moab, sees the legions of Israel approach his borders, and in fright calls upon Balaam to curse and thus destroy Israel. However, instead of cursing, Balaam praises Israel with words incorporated into the daily prayers - "How goodly are your tents O Jacob, your dwelling-places O Israel." What did he mean, and do we mean the same thing when we repeat his words in prayers?
The blessing of Balaam can be a curse, because his paeans of praise may be the antithesis of Israel's spirit. The tone of Judaism is growth, constant advance in the realm of the spirit, in Torah learning, in development of character. Self-satisfaction, contentment with past achievements - these lead to stagnation.
The blessing of Balaam can be a curse, because his paeans of praise may be the antithesis of Israel's spirit. The tone of Judaism is growth, constant advance in the realm of the spirit, in Torah learning, in development of character. Self-satisfaction, contentment with past achievements - these lead to stagnation.
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