Parsha with Rabbi David Bibi

 Tonight, we begin shemini aseret which in Israel is a singleday. For us in Galut, we divide the two days of chutz la aretz into the twoparts of the holiday. We come to think of tomorrow as the day of tikun hageshemwhere we praise Hashem for bringing rain and Sunday, Simcha Torah, ascelebrating the Torah. But in reality,it’s a single 8th day of the holiday. And the question was asked, what’s it allabout?   We always attempt to connect the holidays of this month,which begin with Rosh Hashana and conclude with Simcha Torah.  Rosh Hashana relates to Adam. It is the day Adam was created.It is the day, he was commanded not to eat from the tree, It was the day hesinned and that was the day G-d mercifully pushed aside or forward the punishment,setting a precedent as a day of judgment where Hashem will hopefully, treat uswith mercy.  Now we always connect the Rosh Hashana with Yom Kippur as bookendsof Aseret Yemey Teshuba, but Yom Kippur follows Rosh Hashana 2449 years and 10days later. We left Egypt in Nisan or April and we sinned with a golden thegolden calf in Tammuz or July. Moses went back up a few more times begging forforgiveness. And it is on Yom Kippur that Moses returns and again we have somelevel of forgiveness or pushing off the punishment. We can suggest even thoughthere was no Yom Kippur in the beginning, Hashem created the world based on theblue print presented in the Torah. And what appears to be coincidence, isreally part of the big plan.   Now let’s look at Sukkot which falls five days after YomKippur with four intermediary days between the two. We can suggest that thatholiday should have fallen in April or Nissan, but the rabbis explain that thereason why it’s not as April because it would be natural to go camping or moveto an outdoor area when the sun comes out in the weather gets warm, and herewe’re doing it when the weather starts to change and people are returning backinside to their homes.  A possible answer is that when the people sinned with thegolden calf, they deserve to lose everything, Hashem mercifully refused to withholdfood and water, because they couldn’t survive without either of those, but Hashemcould take away the clouds. So, after they sin with the golden calf in Tammuzor July, the clouds are removed which must’ve been a rough time of year toremove the clouds and then what happens?  Moses returns on Yom Kippur with the second set of luchot ortablets and the next day he begins the fundraising campaign for the Mishkan. Mosescollects all he asks for and more over the next few days because the peoplewant to feel the presence of Hashem among them again to the point where he hasto tell them enough. And so they begin building the Mishkan on the first day ofSukkot and with that the clouds return. With that in mind, it makes sense tocelebrate this holiday, on the day that the clouds returned because Sukkot celebratesthe clouds of glory.  

The essence of a suhhah is its shade. If there is more sun than shadow, it is invalid.  'In His shadow, I delighted there and there I sat, and the fruit of His Torah was sweet to my palate.' (2:3) בְּצִלּוֹ֙ חִמַּ֣דְתִּי וְיָשַׁ֔בְתִּי וּפִרְי֖וֹ מָת֥וֹק לְחִכִּֽי       אֲוַז הַבָּר הַמְּשׁוֹטֶטֶתבַּמִּדְבָּר. כְּשֶׁרוֹאֵה אֶת יִשְׂרָאֵל עוֹסְקִיםבַּתּוֹרָה אוֹמֶרֶת. קוֹל קוֹרֵא בַּמִּדְבָּר,פָּנוּ דֶּרֶךְ יי, יַשְׁרוּ בַּעֲרָבָה מְסִלָּהלֶאֱלֹהֵינוּ, וְעַל מְצִיאוּת מְזוֹנוֹתֶיהָ בַּמִּדְבָּראוֹמֶרֶת. אָרוּר הַגֶּבֶר אַשֵּׁר יִבְטַח בָּאָדָם,בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בְּיי וְהָיָהיי מִבְטָחוֹ:  The Wild Goose flying in the wilderness, when it sees Yisra’el busy with Torah, is saying “A voice cries, Prepare in the wilderness the way of YHVH, make straight in the desert a path for our elo’ah. And upon finding its food in the wilderness, it says, “Cursed is the man who trusts in human beings…” Blessed is the man who trusts in YHVH, and YHVH shall be his assurance.”  

Extremely powerful class discussing reincarnation of entire generations, the tikun olam, tragedy of unfilfilled potential, the flood, the tower, the beauty of Sedom and the Torah of Olam HaBah. 

 KiTavo El HaAretz - When you come to the land and celebrate the first fruits.     Ournewlywed children Mariyah and Moshe moved into their apartment this week andwere busy building plant racks for the balcony and arranging things. Mariyahsent me a picture after shopping at Machaneh Yehuda of her new refrigeratorstocked with fruits and vegetables and it was so apropos considering theopening topic of this week’s portion. Moving from America with the luxuries weget used to including immediate food deliveries through Instacart and settingup a home in Jerusalem with lots of red tape and bureaucracy, presents itschallenges. But they view it as returning home.     Andtoday was our granddaughter Orly Adele’s third birthday. She celebrated at homewith her siblings and parents in the Holy Land while her oldest sister ChouxChoux brought home her homework to do, all in her native tongue, Hebrew.      Beforethere was the internet and podcasts, before there were CD’s and learning viazoom, there were Rabbi Beryl Wein’s cassette tapes. And spending an hour or sowith the Rabbi each day going through each of his history series was a part ofmy daily study curriculum. Rabbi Abittan would explain that understandingJewish history, and where and when each of our great leaders and poskim livedand the socio economic conditions they lived under is crucial in understandingTorah and halacha,     RabbiWein points out to what we refer to as exaggerated stories or fairy talesbrought by the great sage Rabba Bar bar Hana in Baba Batra 73B and clarifiesthat the Talmud’s fairy tales often reflect the realities of life in a veryprophetic way.     “AndRabba bar bar Ḥana said: Once we were traveling on a ship and we saw a certainfish upon which sand had settled, and grass grew on it. We assumed that it wasdry land and went up (onto this island) and baked and cooked on the back of thefish, but when its back grew hot (because of the fire from the cooking), itturned over. And were it not for the fact that the ship was close by, we wouldhave drowned.     RabbiWein tells us to look at this story and ponder how it reflects on the historyof the Jewish people. Often, and throughout time, we think that we are on solidground; what we call terra firma, but in reality, we’ve settled on a floatingfish, and when things get hot, the fish turns and we get thrown into the sea.     Herecalled when he was the rabbi in Monsey, New York, they were building a newstudy hall and synagogue where certain huge ceiling beams were required. Hefound a company in Canada that made these beams and they guaranteed them for 80years. One of the members of the synagogue asked why he purchased these beamsfrom Canada when there was a company in Finland which charged a few dollarsmore, but would give a guarantee for 300 years.     RabbiWein asked: are we planning for 300 years to have a building in exile? Are wenot considering returning home? Are we thinking about building a building forthe people who will take over our synagogue.     Ashe told the story, I remembered the stories he would tell about hisfather-in-law in Detroit, and how they built a Synagogue and years later whenthe neighborhood changed, they all moved away. They built a new synagogue, inthe new neighborhood, while selling the first synagogue to a black minister andhis flock.     Andthen years later, when they were going to move again, and they were sellingtheir synagogue to the same group a second time and building a third synagogue,the minister told them he wanted to be on the building committee for the thirdsynagogue because he figured eventually he would buy that too, once the Jewsmoved away.      RabbiWein in his special way pointed out that the pity is that we think that we’reliving on dryland, and that nothing is going to move us. We are sure there isbedrock below us and we have a stable and perfect foundation, but the realityis everything in Jewish history, from the Torah to the prophets and all throughthe last two millennia tells us that we are really living on that fish, andonce the fish gets hot, we get tossed.     Inhis synagogue in Jerusalem, there was a certain men who, for the last 16 years,was the chazan on the eve of Rosh Hashanah for selichot. And this past year,this man who is a diabetic, must’ve taken an incorrect dosage of insulin, orhad some reaction and there was some imbalance. Towards the end of the prayer,he was unable to continue, and almost passed out. The words just didn’t comeout and they sat him down and gave him some orange juice and someone else tookover. And it occurred to the Rabbi that this is us. One small imbalance and wecan’t continue.     Allof life is like this, but too often we blind ourselves from realizing it. Wehave people who build fortunes, and they think those fort

A couple of years ago, I was out shopping in the days before Rosh Hashana when I noticed two yeshiva boys in their suits and whiteshirts with their mom. The mother pulled a set of small bowls off a shelf into her wagon and one boy asked why they would need such small bowls. The mother responded that they would be good for the simanim - the special foods we serve on the night of Rosh Hashana.     The other boy laughed and asked, 'Ma, what do you think? That this is Pesach? Ma, it’s not the Seder! Why such a big deal over some foods that we don't want to eat anyway? Do you really think it matters?'      I couldn't mind my own business. The mother was a bit aggravated. She went one way and the boys went the other way.So I went over to speak with them.   The truth is that their question is very valid. Just imagine for a second getting a speeding ticket in some small town in upstate New York or New Jersey. You arrive at this small town court.The cop who wrote you the ticket is there and the judge asks you how you plead. You try some guilty with explanation excuse and then the judge cuts you short, asks the cop a few questions and tells you if you're done he will decide the verdict.   Try telling it to the Judge     You tell him to wait one more minute. You pull out from your bag a jar of honey and some sliced apple and as you dip the apple into the honey you state aloud, may it be the will of your honor the judge to sweeten my verdict just like this honey sweetens the apple and you eat the apple, relishing each bite in front of the court. Odds are that the judge will either throw you into a cell for a few hours charging you with contempt or ask that you be taken to the local hospital for observation.    Rosh Hashana is supposed to be the day of judgment. And as we learned in school as children, G-d takes out the scale. On one side go our sins and on the other go our merits. If we are worthy, we are judged positively and if not then we're in for some trouble.    How can eating a pomegranate or some blacked eyed peas increase our merits? How can eating a gourd or some dateshelp destroy our enemies? How can an apple in honey sweeten out judgments? How is it possible through these foods to change sins into merits? What's going on here?    Is There Such a Thing as a Good Omen?   Is there such a thing as a good omen? And on Rosh Hashana is it the food or the prayer? And if it's the prayer then why do we need the food? The Talmud tells us about omens. If someone wants to know if they will be judged for life then on the days betweenRosh Hashana and Yom Kippur he should light a candle in a draft free room. If the candles burns then fine, if the candle goes out, he better get some more life insurance quickly.    If he wants to know if he will merit a good parnasa or livelihood, he should take a chicken. He should feed it and if after a while it gains weight than all is good. But if it loses weight, he should get on the phone and call the bankruptcy attorney because tough times are ahead. And there are more.    The Talmud then warns not to try any of these at home. “Perhaps he will not see it and worry and as a result he will experience misfortune”.    A Reason to Be More Confused     Then Abaye goes on to say that what does work is eating pumpkin, fenugreek, leeks, beets and dates. These are good omens. He doesn't mention any yehi ratzons, nor prayers. Eat those foods he suggests. And if you were confused when we started, you should be even more puzzled now. How can we begin to understand what is going on here? The Arizal suggests that the person who lit the candle and sees the candle go out goes into depression. Perhaps the “Satan” blew it out just to mess with your mind. Sadness is a tool of the other side as it disconnects us from Hashem. Recall our forefather Jacob who in mourning for the loss of Joseph for 22 years lost his Ruach HaKodesh – his connection with G-d. Abaye in his brilliance suggests that if depression can disconnect us and damage our Mazal then joy can do the opposite. And these special foods should bring us joy.    In Parashat Ki Tavo we read of 98chilling curses. Why are we subject to curses? The Torah tells us it's becausewe didn't serve Hashem with joy and a good heart. We are commanded again andagain to be happy and to serve Hashem with joy.    These foods which make up thesimanim of Rosh Hashana can be sweet but sometimes sour. If we taste them andappreciate them; If we taste the sweetness and forget the tart; If we arethankful of the world G-d gave us and are happy with Hashem then Hashem ishappy with us. If we are satisfied and happy then there is no place forsadness, anger or jealousy. Satisfaction and joy have the power to change usand change our lives.      TheBenefits of Regarding Hashem as Our Fath

How do we understand the concept of serving Hashem with joy?  Is there really a misvah gedola lihiyot besimcha tamid?  How do we define simcha ?  David corrected Michal his wife, daughter of Shaul's misconception concerning the meaning of simchah in the service of Hashem. Heemphasized that this type of simchah must be expressed physicallyand outwardly—even if it means that one must seemingly act beneath one’s dignity for the sake of Hashem— and display his simchah like a commoner.    Zohar hakadosh (Toldos 138a): “אצטריך יצר הרע לעולם —כמטרא לעולם, דאלמלא יצר הרע חדוותא דשמעתא לא ליהוי” the world requires the yetzer Hara just like it requires rain; if notfor the yetzer Hara, simchah related to Torah study would notexist. What a powerful and incredible idea!  Based on the Shvilei Pinchas: The yetzer Hara yearns to be transformed into a force for good, so that it, too, can participate in the service of Hashem. Yet, when people do not serve Hashem with simchah, it remains in its original evil state. In fact, it is angrywith man for not having rectified it and transformed it. Asrevenge, it prevents man, as well, from elevating himself in theservice of Hashem; it rallies all of its forces to bring man downspiritually by means of its various traps. These are the verysame forces that man, had he been wiser, could have transformedinto instruments for good by simply performing misvotwith simchah.  

 “When you go out to the war against your enemies, and theL-RD your G-d delivers HIM into your hand and you capture HIS captive    And you see among the captives a beautiful woman and youdesire her and would take her to wife,   How can the Torah permit soldiers raping and capturingwomen in battle and keeping them against their will? It seems so inconsistent with so much else the Torah teaches us about marriage – and about waging war?   The Status of Those Defeated in War in the Past: In ancienttimes, the victors of wars would do whatever they pleased with those they vanquished. Any type of abuse was considered acceptable, both legally, and morally. Those who fell in captivity were considered the property of the victors. Many of them were killed and publicly abused (for that reason, King Saul asked to be killed with his own the sword, rather than be captured by the Philistines). Some were slaughtered as sacrifices on the altars of their gods, while others were taken for murderous games and used as gladiators in wars against wild beasts or between one another, until death. 

Shoftim Eglah Arufah 

Rabbi Akiva - Miriam  Rav Dessler Mussar  Raising Children

 Rashito Avot 3:15'Freewill is given': It is given into the hands of each humanbeing, as it says, 'See, I have set before you this day life andgood...'     

הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָלְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָלְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃    Manna From Heaven The One Who feeds you manna in the desert…in order to test you. (Devarim 8:16)   Rabbeynu Bachya , ” All the tedium the people experienced during their trek in the desert was designed to subject them to a test to get them used to deal with such phenomena and to strengthen their faith when they would emerge from these tests each time. Faith in the Lord had to be instilled in them until it became their second nature (actually “first” nature). David asked for G’d’s assistance in training him to do His will until it would becomehis nature to do so, until it required little effort. We findthe same wish expressed in Deut. 14,23 where the commandments of tithing and making pilgrimages to Jerusalem annually are used as prime examples of getting the Jewish people to “learn” to revere the Lord our G’d. The reason why the Torah describes a people being fed manna from heaven as suffering, enduring an “affliction” in doing so is to teach that when someone does not have a food supply for a number of days ahead he is considered as enduring an “affliction.” The fact that the supply of manna was only sufficient for one day at a time and the people had to depend on G’d’s goodwill on a daily basis was an ענוי, a serious discomfort. Eventhe eating of such a limited food supply makes one conscious that there is nothing left when one has concluded one’s meal, a fact which lessens’ one’s enjoyment. 

Based on Shvilei Pinchas  WithHis 515 Entreaties Moshe Rabeinu Broke through Every Barrier Thereby Paving the Way for All of Yisrael’s Tefilos to Reach the Kisei HaKavod 

The Keli Yakar explains: We have found thatsometimes Hashem compares Israel to the stars and sometimes to the sand on the shore of the sea …. As in times of tranquility and success, He compares them to the stars. That is an expression of greatness, as Rashi explains in this weeks Perasha. And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they arebroken. So too are the nations.    Rabbeynu Bachya takes a Midrashic approach, found in Devarim as a reference to the encampment of the Jewish people, and are similar to when G’d showed Avraham that all the zodiac signs in heaven surrounded the Shechinah. Similarly, the flag of the Jewish people, three tribes and their flag in each direction is perceived with the Shechinah in the center of the camp. Hashem had told Moses: “just as the zodiac signs surround Me and I am in the center, so your children will multiply and encamp according to their respective flags while My Presence will dwell in their midst.    For me the most interesting comment is from the Shnai Luchot HaBrit where Rabbi Horowitz comments 'You are today as numerous as the stars in the sky,' he immediately added a blessing, i.e. 'May the Lord the G–d of your fathers increase your numbers a thousand fold, and bless you as He promised you.' This verse contains two blessings: Moses blessed G–d, Moses asking G–d to bless Israel.'   

 RASHI: וימסרו SO THERE WERE HANDED OVER … [ATHOUSAND OF EVERY TRIBE] — This serves to tell you in what high esteem the shepherds of Israel meaning the Leaders-were really held — how dear they were to Israel.   Up until they had heard of his approachingdeath what does it state? That Moses felt constrained to exclaim about them, “They are almost ready to stone me”! (Exodus 17:14). But when they heard that Moses’ death was associated with the execution of vengeance upon Midian (cf. v. 2), they refusedto go to war until they were “handed over” against their own will (Sifrei Bamidbar 157:3).   Rabbeynu Bachya     ו  וימסרו מאלפי ישראל, “they werehanded over from amongst the thousands of Israelites, etc.”    Rabbeynu Bachya: Our sages in Sifri Mattot 157 comment on thisthat these men had not volunteered but had been drafted against their will due to their love of Moses; they knew that Moses’ death would result from their waging this war and they did not want to contribute to Moses’ death 

 A Segulah for Protection    Theportion of Pinchas includes the readings of all of the holidays of the year.The renown Gaon and MeKubal , Rabbi Chaim Palagi in his sefer Refuah VeChaim12/46 – (Healing and Life) brings an incredible segulah. The Rabbi explainsthat the reading of these perekin 28 and 29 is a protection against judgment, andspecifically with regard to court and legal cases especially from the nationsof the world.     Whowas this great Rabbi: Rabbi Chaim Palagi was a prolific author. Seventy-two ofhis works are known, but it also is known that some of his manuscripts were destroyedin the great fire which struck Izmir in 1841. Every time R' Palaji published anew book, he made a festive meal and ate a new fruit, on which he would recitethe blessing of 'She'he'cheyanu    Inone of his works, R' Palagi describes his own life as follows: I call heavenand earth to testify that from the age when I could control my faculties untilI was 20, I used to devote myself single-mindedly to Torah study, day andnight, with no wasted time. I had no involvement with worldly matters. From age20 to age 40, when my children were dependent on me, I dealt with worldlymatters as a broker. Nevertheless, whenever I had no work, I did not turn tofrivolity and wasteful things, but rather I returned to my studies. From age40, when I was appointed to be a rabbinical judge and teacher and to handlematters of concern to the public, until this day, there is not a minute when Iam not surrounded by litigants or by public affairs. These matters come bothfrom this city and its environs, and also various decrees of the governmentkeep me busy with matters affecting the public. Therefore my heart worrieswithin me that I do not spend sufficient time studying. I, therefore, forcemyself to use the limited time that I have for studying, and may others see meand do the same; may they learn from me that when distractions come along,whether they come from public or private matters -- for one's eyes and heartsearch for a spare moment -- that spare time, when it comes, should not bewasted. If one lives thus, his Torah studies will be blessed.     R' Palagi's son wrote of him: His behaviorwith his family and the excellence of his character traits in dealing with themwas unique in the world. He never became upset about any household issue; tothe contrary, he always made peace overtures. He never became upset at thechildren's noise. He used to call them to him each morning to recite themorning blessings, and they prayed out loud. Very patiently, every day, heperformed the mitzvah of 'You shall teach them to your children.' Hewould instruct his children in fearing Hashem . . . and never to make fun ofany person. Once, a member of his household offended another person, and he[i.e., R' Palagi] did not rest until that person had been appeased. A number oftimes, he even gave money to a person who had been offended.     Acouple of weeks ago, a friend who is dealing with issues exaggerated againsthim by seemingly overzealous government employees asked about a Kameyah writtenand segulot which might come to assist in his defense against these malevolentforces. As these subjects are way above my rabbinical paygrade, I spoke withsome rabbis who frequent these worlds to understand the power behind thekameyah and suggested some tefilot and actions to add. I also employed mybrother Victor who I can depend on to always explain to me difficult tounderstand kabbalistic concepts and he too gave me some tools. Earlier thisweek Victor was excited to share the words of Rabbi Chaim Palagi as recalled byRabbi Daniel Gladstein from the Sefer quoted above.     Itis our custom every day to begin Mincha with Lamnaseyach and before the ketoretto recite the first 8 verses from Bamidbar Chapter 28 recalling the dailingTamid offerings. In another sefer, Moed LeKol Chai, Rav Palagi mentions that itwas his own custom to not stop at 8 pesukim but to continue at mincha gedolahto read these two chapters in full beginning with Shabbat through the 21 daysof holidays culminating with the sacrifices brought each day of sukkot, the 70offerings brought on behalf of the 70 nations. Rabbi Palagi who dealt withgovernment entities each day explained that through the reading of theseofferings, there is a reduction in spiritual power against us for thosenations. He continues and he elucidates that anyone who has a claim againstthem from the nations of the world, whether a government or court should employthis method as a segulah to protect themselves.    TheRabbi brings a story of a man would been incarcerated on an inflated charge inIzmir, and he suggested to the man to read every single day in the afternoonprayer these two chapters.   Thisoccurred during the month of Elul and miraculously and without explanation, theman was released on Sukkot.     Thepower of these verses is not limited to Sukkot and

The Daughters of Tslophachad - Motivated By The Land, Not The Money 

The SHVILEI PINCHAS: Let us begin our path to enlightenment with the fascinating words of the holy Zohar (Pinchas 237.) regarding the difficult battle Pinchas waged with the angelof death, the Malach HaMavet, in order to save Yisrael from annihilation.   — Pinchas the son of Elazar, the son of Aharon HaKohensaw, and he rose from the midst of the assembly. This possuk suggests that he saw something that prompted him to act zealously to avenge Hashem.  The Zohar explains that while Yisrael were engaged in their transgression — which came as a consequence of Bilam’s counsel and was led by Zimri ben Saloo — Pinchas saw the letter “mem,” full of blood, suspended above the heads of Yisrael.    He perceived, wisely, that this was the sign of the Malach HaMavet — attempting to unite the letter “mem” with the letters “vov-tov” to form the Hebrew word מו”ת (death), in order to bring widespread death to the people of Yisrael.   Pinchas reacted by uttering the shem HaMeforrash and capturing the letter “mem.” Upon realizing that Pinchas had snatched the letter “mem” away from him, he immediately backed away. Pinchas joined the “mem” with the numerical value of his own name 208 ) פינח”ס ) — represented by the letters ר”ח(“reish” equals 200; “ches” equals 8) — to form the word רמ”ח .    Describing this event, the possuk states (Bamidbor 25, 7): “ויקח — and he took a רמח (a spear) in his hand — in other words, he used the letter “mem” which he snatched away from the Malach HaMavet to kill those involved in the transgression. As a result: “ותעצר המגפה מעל בני ישראל” — the plague was halted.  This, then, is the interpretation of the possuk: ”פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל”-- Pinchas the son of Elazar, the son of Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged Me among them — he deflected the wrath of the letter “mem,” which hung, full of blood, above the heads of Yisrael; בקנאו את קנאתי בתוכם' “ — he zealously avenged Hashem ” בתוך ם“, by capturing the letter “mem,” thus, sparing the lives of the people of Yisrael:  

 As we concluded the story of Bilaam, we saw how thisprophet of the nations was looking to curse Benai Yisrael, but was unsuccessful in three attempts. Each time instead of a curse, he gave us a blessing frustrating his hosts and employers.   And as if all that wasn’t aggravating enough to the Moabitesand Midianites, he adds to his words with a long and fourth blessing. They are obviously very upset with him as not only did he not preform the service he was hired to do, but he in fact did the opposite. The assassin had taken on the role of defender.   Feeling guilty, Bilaam exits but leaves his hosts with a giftand weapon suggesting an alternative method of success in their war with the Children of Israel. He reminds them that their God hates promiscuity and suggests that they set up a market place where the men will come to purchase textiles and fabrics. This is all a pretext to draw the shoppers into their tents. While perusing product at the roadside stands the men are beckoned in to see the supposed superior merchandise which can only be seen inside.   There they meet the young Midianite women who are sellingmuch more than garments. An indecent proposal follows and the exchange requested is to simply defecate in front of their idol. Driven by lust, it’s easy justifying this disgusting act, not as worship but as ridicule of the strange idol these women worship. But the philosophy of Baal Peor is more than a disgusting act, it is eliminating all aspects of self-control and self-respect. What appears to be the ultimate in freedom is actually the pathto the ultimate slavery to our taavot – our It’s animalistic desires and with that, many of the people fall into the trap laid out by Bilaam.   The unbelievable and unbecoming behavior extends all theway up the ladder to Zimri Ben Salu, prince and leader of the tribe of Shimon. He is a very old and distinguished man among the people. He takes Kozbi bat Sur, who our rabbis suggest is the daughter of Balak. She came with the intent to seduce Moses but Zimri submits that Moses merely leads the third of thetribes as a Levite, while he leads the second of the tribes from Shimon. Hetoo, seeks to justify his act as a necessary pre-messianic act to bring thenations under the canopy of G-d.   Confronted by Moses and the leaders, he asks if she is permittedor forbidden. Moses replies that she is obviously forbidden. The response isridiculed with a question, Moses are you permitted a Midianite woman as a wifeand I am not?   Zimri very publicly brings her into his tent surrounded byhis tribesmen and guards while Moses, Elazar the Kohen Gadol and the leadersstand astonished. It’s almost as if they have no idea what to do. Pinchas, theson of Elazar witnesses the spectacle sees what is going on and approachesMoses. He reminds his great uncle and teacher of a halacha that Moshe himselfhad taught that one of our people who publicly and callously shows disregardfor the Torah by publicly cohabitating with a goya is liable for the deathpenalty without trial. Moshe directs Pinchas to act upon the halacha  Pinchas approaches the tent as if he wishes to join in theact as part of the rebellion against Moses. Entering the tent, he takes a spearand plunges it through the two of them while they’re in the act and comes outof the tent raising the spear before they die. Twenty-four thousand die at BaalPeor.  In taking vengeance for G-d, Pinchas risks his lifecompletely. Zimri could have legally defended himself and slain his attacker.The tribe of Shimon could’ve torn Pinchas to pieces. He miraculously completeshis mission,   Pinchas’ act saves the people from complete and totalannihilation, but the people are not so convinced and express their anger anddisdain with him. They call him the grandson of Yitro the pagan priest who fattenedcalves for sacrificial worship of idols. They murmur, how dare he strike aprince of Israel? It is then that G-d speaks to Moses and says that he offershis covenant of peace to Pinchas.     TheMekubalim tell us that when Pinchas went to strike Zimri and Kozbi, the soul ofPinchas left his body in fear and the souls of his uncles Nadav and Avihuentered into him. This pairing of souls is called an “Ibur” which we havediscussed a number of times.   EliyahuHaTishbi joined the souls of Nadav and Avihu within Pinchas  Hundreds of years later Pinchas is still alive  After the incident of Yiftach’s Daughter (Pinchas wassupposed to nullify the vow), Pinchas was punished.  This is one of the explanations for the broken “vav” ו in the word Shalom in theTorah; בריתי שלום.  We havegone forward, but let’s go backwards to the time before Egypt when Yaakovreturns from laban and dwells in the city of Shechem.  We aretold that Dinah went out   Shechem raped Dinah and subsequently Levi and Shimon killedthe 24,000 inhabitants of Shechem in retribution. We had 24,000 die because o

 DivineShield of Protection           Thisweek we read the portion of Balak. Balak, the king of Moab, summons the prophetBiaam to curse the people of Israel. Three times, from three different vantagepoints, Bilaam attempts to pronounce his curses; each time, blessings issueforth instead. Bilaam also prophesies on the end of the days and the coming ofMashiach.     Fromthe eser zechirot   10remembrances      Hashem’sfoiling of Balak and Bilaam’s plot against our ancestors, so that we may knowHis righteousness– Clearly, we must remember G-d’s loving-kindness and goodness; how He protectsus from our enemies’ plots minute by minute, even without our awareness. Balakand Bilaam circled the Camp of Israel, looking for a way to carry out theirevil plot, while the Nation of Israel did not even know the great danger thatit was facing.        RabbiAbittan in a class on Bitachon (Trust in G-d) once taught us that this week’sportion is unique in that it lacks any witnesses from Benai Yisrael. We wereall ostensibly oblivious of the menace we faced nor the extent of divineprotection we enjoyed in those moments. None of us were present to recordthe events as they unfolded and the only reason that we discovered whathappened was because Hashem had Moshe include the story in the Torah. SeeBaba Batra where we are told Moses wrote his book (the Torah) and the portionof Bilaam.     Theperasha we read this week is a lesson and reminder to have faith and trust inHashem. And that Hashem is there to help and assist even when we are unawareand don’t ask. It could be for this alone that the rabbis would suggest addingit to our daily prayers. It’s a way to remember always that not only are we notalone, but Hashem is taking care of us always. I think the rabbi’s favoritesefer was chovot HaLevavot, Duties of the Heart and the chapter on trust wasone he told us to review again and again.     Yearsago when I read Rabbi Aryeh Kaplan’s book on Jewish meditation, I walked awaywith one key idea incorporated in my daily Amidah which in some wayincorporates this reminder. At least I know that 4 words in my Amidah each dayhave some bit of kavanah, thought and intent.     Insteadof paraphrasing Rabbi Kaplan, I thought it important to quote him directly asthis is such an incredible lesson, I doubt there is a single person who wouldnot benefit tremendously, ( See link to his book).     Hewrites: The first paragraph in the Amidah concludes with four words that aredesignated to bring Hashem closer to the worshiper. These  fourwords are 'Melech - King, Ozer - Helper, Moshia - Rescuer, and Magen -Shield,'     Whereasin the first part of this paragraph we relate to Hashem in a general manner,here we develop our personal relationship with Him.        Thesefour words are the key to the entire Amidah. If one says them correctly, one isleft in a perfect spiritual space for the rest of the service. Even if one hassaid the first parts of this paragraph without proper concentration, if thesefour words are said properly, they will bring the worshiper to such a closenessto Hashem that the rest of the Amidah will be perfect.     Letus look at these four words in detail.  Thefirst word is 'King' (Melekh). We begin by looking at Hashem as ourking and at our relationship to Him as that of a subject to a king. A king isfar away, in his capital city, in his palace. If you want something from theking, you must send him a formal request, and it goes through his staff, hisministers, his secretary. Then, if you are lucky, after a few months you mayget a reply. Therefore, when we address Hashem as King, we see Him as majesticbut distant. Help is available  fromhim, but not closely available.     Inthe next word, we address Hashem as 'Helper' (Ozer). Now we see himas much closer than a king. A 'helper' is someone whom we can readilyapproach. He is a friend whom we know we can  alwayscall on and who always will make himself available. Therefore, when we callHashem 'Helper,' we realize that we can call on Him at any time andHe will be there for us. This is a relationship  muchcloser than that to a king. In saying this word, we are beginning the processthrough which we draw closer to Hashem.     Third,we address Hashem as 'Rescuer' (Moshia). Again, a rescuer is muchcloser than a helper. A rescuer is someone who is available to save you whenyou are drowning in a river; he is right  thereto jump in and pull you out. A helper may have the best intentions in theworld, but if he is not close to you at all times, he cannot save you when youare in danger. Therefore, when we  speakto Hashem as our 'Rescuer,' we see Him as being available whenever weneed Him, ready to rescue us in an instant. We recogni

On Ben Pelet and Korah 

Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was thecontroversy of Hillel and Shammai. And which is the controversythat is not for the sake of Heaven? Such was the controversy of Korah and all his congregation  Menahem Meiri (Catalonia, 1249–1306) explains this teaching in the following terms: The argument between Hillel and Shammai: In their debates, one of them would render a decision andthe other would argue against it, out of a desire to discover the truth, not out of cantankerousness or a wish to prevail over his fellow.   An argument not for the sake of Heaven was that of Korach and his company, for they came to undermine Moses, our master, may he rest in peace, and his position, out of envy and contentiousness and ambition for victory.  Bartenura : [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, 'From a dispute the truth will be clarified,' and as it became elucidated fromthe argument between Hillel and Shammai - that the law was like the school of Hillel.   

One might ask why it was necessary for them to wander for forty years.   Rabbi Abittan would tell us time and again that the test of this generation is bitahon. Many things have happened in the latter part of the twentieth century, continue to happen in this century and will happen in the world that will challenge us to see if we fully and unconditionally rely only on Hashem and on nothing else, and our level of bitahon will play a major role in determining how soon we will be redeemed.     Some of you will remember 4:11 P.M. on August 14, 2003. I do. On that notoriously hot and muggy day, more than fifty million people in the northeast of the United States were left without power in a huge blackout that abruptly halted the subway system and darkened homes, offices and businesses.    A shopper walking down the frozen food aisle of any kosher supermarket will see Klein’s and Mehadrin ice cream displayed side by side. One might think the two companies are rivals, unless, of course, he knows the rest of the story…(For Goodness’ Sake)  

Ibur Neshama  The brothers return in the Meraglim  Different Perspectives  Moshe's fears for Joshua