Pinchas - The Zealotry of Phinehas

The previous parsha ended with the the violent act of zealotry of Phinehas, who killed a Jewish man that was engaging in public fornication with a Midianite woman, thereby saving the Jewish people from a plague. Parshas Pinchas begins immediately following this incident, with God's declaration to Moses:

Phinehas, the son of Eleazar, the son of Aaron the priest, has turned My anger away from the children of Israel, in that he was very jealous for My sake among them, and I have not destroyed the children of Israel in My jealousy. Therefore say, Behold, I give to him My covenant of peace. And it shall be for him and his children after him, a covenant of eternal priesthood; because he was jealous for his God, and made atonement for the children of Israel.

The commentaries note that the Torah emphasizes the lineage of Phinehas, going back two generations, to his grandfather, Aaron the priest. This is particular significant, given that the Torah had already introduced us to Phinehas, and his lineage, just three verses previously.

The Talmud (Sanhedrin 82b, cited by Rashi here) explains why Phinehas' lineage is emphasized:

התחילו שבטים מבזין אותו ראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודת כוכבים והרג נשיא שבט מישראל בא הכתוב ויחסו פנחס בן אלעזר בן אהרן הכהן

[After the incident,] the tribes began to disparage Phinehas, saying, "See this son of Puti, whose maternal grandfather fattened calves for idolatry, and he has killed a prince of a tribe of Israel!" Scripture [therefore] came and stated his lineage: Phinehas, the son of Eleazar, the son of Aaron the Priest.

(Rashi, on the Talmud, explains, that Phinehas' father, Eleazar, had married one of the daughters of Jethro - who was also known as Putiel. Jethro has originally been an idolatrous priest.)

On the simple level, this attack against Phinehas was entirely unjustified and represented nothing more than the type of anger that would be expected after such an incident. Now matter how justified Phinehas' action was, and no matter how beneficial it may have been to the nation, the reality is that after a violent incident such as this, there will inevitably be some very strong negative emotions.

However, if this were nothing more than the usual angry words that tend to float around after any incident of this sort, there would be no reason for the Torah and the Sages to record the exact nature of the complaint. The fact that this information has been transmitted to us indicates that there is something more significant going on. It would seem that the disparaging remarks about Phinehas' ancestry were, at least at first glance, justifiable, and it was therefore necessary for the Torah to emphasize that Phinehas was also the grandson of Aaron the priest.

Phinehas' act of zealotry, in which he unilaterally acted to execute a sinner, is obviously one fraught with difficulty on many levels.While, in the final analysis, there is indeed a principle that certain sins, such a public fornication with a non-Jewish woman, are indeed subject to a special law that "zealots may kill him" (קנאים פוגעים בו), in practical terms this law is extremely limited in scope. Many commentaries emphasize that one of the conditions required for a person to act on this principle is that they must be genuinely motivated purely out of love and "jealousy" for God. Any other motivation renders the act forbidden.

Thus, when the Jewish people looked at Phinehas, who alone, of all the great men in Israel, had chosen to act in this manner, they were deeply skeptical that his actions had been motivated purely by his moral outrage at the desecration of God's honor. After all, he was himself the grandson of an idolatrous priest, and, in fact, the son of a Midianite woman! Perhaps his motivation derived from other, less pure elements, that he had received through his non-Jewish ancestry. It was only with through God's revelation that it became clear that Phinehas' zealotry was rooted entirely his love of God, and that his actions were worthy of the grandson of Aaron the priest.

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Questions from a College Student

Some time ago, I received the following series of questions from a (non-Jewish) college student from a course she was taking. These were questions that she had to answer about several different religions, and she had been referred to me as a resource on Judaism. I have edited the questions slightly, to focus specifically on Judaism (as the original questions were written with reference to multiple religions).

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How would Judaism react to the following issues:

• Animal testing 

Judaism recognizes a general prohibition against causing unnecessary suffering to animals. (This prohibition is derived from several Biblical sources, including Exodus 23:5.) Thus, for example, virtually all Jewish authorities prohibit hunting for sport. Even when the use of animals is permitted, which is the general rule for human benefit (e.g. food, clothing, labor), there is still an obligation  to refrain from causing excessive suffering. With regard to animal testing and experimentation, the general approach taken by most authorities is that, assuming steps are taken to avoid unnecessary suffering, animal testing and experimentation is permitted as long as it provides a real and non-trivial benefit to human beings. However, while simple in principle, practical application of this rule can be complex, and can only be determined on a case-by-case basis.

• Famine

(I’m not clear on what the “issue” of famine is in the first place. I am going to assume that the question is what the Jewish position is on helping people that are suffering from famine (although that would seem to be rather obvious).)

Judaism has always stressed charity as a moral obligation and providing aid to those who are suffering from starvation and famine is obviously an integral part of that obligation. In practical terms, when one personally encounters such suffering there is a clear obligation to provide aid to the best of one’s ability. There is also a broad moral obligation to make efforts to provide aid to suffering people wherever they may be, but what this means in practical terms must be dealt with on a case by case basis.

• Women’s reproductive rights

In general, the terminology of “rights”, rather than obligation, is foreign to traditional Jewish thought. Like every aspect of life, reproduction is encompassed by a number of laws and obligations in Judaism. There is a basic commandment to “be fruitful and multiply” (Genesis 1:28), which is understood to bear within it a prohibition against engaging in any kind of birth control (unless medically necessary). Abortion is forbidden as a crime akin to murder, and is only permitted when necessary to save the life of the mother. Again, outside of clear medical emergencies, the exact application of these rules can be complex and can only be determined on a case-by-case basis.

• Environmental concerns

There are many traditional Jewish teachings that indicate that, although God has given the earth to mankind to use for his benefit, we are expected to do so in a responsible manner. Wanton wastefulness is explicitly forbidden by Jewish law. (Maimonides, Mishneh Torah, Hil. Melachim 6:8-10) There are also sources that indicate an obligation to maintain the public domain in an aesthetically pleasing manner, and to avoid damaging the environment in a way that harms other people.

• Homosexuality

Judaism absolutely prohibits engaging in any form of homosexual relations. Male homosexual relations is explicitly forbidden by the Torah (Leviticus 18:22, 20:13) as a crime bearing the death penalty. The prohibition against female homosexual relations is derived from Leviticus 18:3, and while completely  forbidden, is of a less severe nature. It should be noted that all of this refers only to actual relations. Sexual orientation per se is of no significance in Jewish law.

What does Judaism teach about what happens in death? Reincarnation and the soul?

Judaism absolutely recognizes the existence of the “soul”, which can be best understood as the non-physical locus of the human personality. One of the basic foundations of Judaism is the concept of reward and punishment, i.e. that God rewards us for our good deeds and punishes us for our (unrepented) bad deeds. Included in this principle is the concept that the primary domain of reward and punishment is the afterlife.

The concept of reincarnation does exist in Judaism, however the concept is markedly different from popular conceptions of the idea.

How does Judaism view God? Does an all-powerful God allow people to suffer?

Judaism defines God as the omnipotent and omniscient Source of Existence. All existence is dependent upon Him, but He is not dependent on anything. He is the only true Power in the universe, and nothing can happen against His will. This includes that which we perceive as evil.  As the prophet Isaiah said, “I am the LORD, and there is none else, beside Me there is no God... That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else; I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.” (Isaiah 45:5-7)

How can a person reach salvation in Judaism?

The general theme of “Salvation” is a Christian concept that does not carry over well to Judaism. Of course, when we are threatened with destruction, either as individuals or as a group, we pray to God for salvation from destruction. Similarly, when we have sinned we are required to repent and pray to God to forgive us and save us from our iniquity. However, the general idea that a human being is, by nature, “unsaved” is foreign to Judaism.

What is the meaning or purpose of life in Judaism?

Judaism sees the purpose and goal of human life as striving to achieve an ever-growing connection with God. One achieves this connection through the fulfillment of God’s commandments, prayer, and the study of His Torah.

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Tisha B’Av – The Ninth of Av

On the Ninth of Av it was decreed on our fathers that they would not enter the Land (of Israel) [Bamidbar 14], the Temple was destroyed the first time and the second time, Beitar (the stronghold of the Bar Kochba rebellion) was captured, and the city (of Jerusalem) was plowed under.

Talmud Taanis 4

As the anniversary of the most tragic events in Jewish history, the ninth of Av is the most important day of mourning in the Jewish year. Other than Yom Kippur, it is the only fast day in the year that lasts a full night and day. All other fasts begin in the morning and end that night. Tisha B’Av begins at sundown and continues till the following nightfall. Tisha B’Av carries several additional prohibitions that are not required by the other fasts.

Prohibitions

The following is a list of the basic prohibitions on Tisha B’Av:

• We are forbidden to eat or drink anything for the entire period. (A person who has difficulty fasting for health reasons should consult a rabbi.)
• It is forbidden to wash oneself, even just one finger. The only exception is the required washing upon rising in the morning and after using the bathroom. Even in these cases we may only wash until the knuckles. If one has soiled his hands he is permitted to clean the soiled area only.
• It is forbidden to wear leather shoes. (There is no prohibition against other leather items.)
• Marital relations are forbidden.
• With several exceptions, one may not study Torah on Tisha B’Av because the study of Torah brings joy. The exceptions are the book of Eichah (Lamentations), the book of Job, the “bad” passages in Yirmiyah (omitting the passages of consolation), and various Talmudic and Midrashic passages which deal with the destruction of the first and second Temples and with the laws of mourning. Even in these cases we are not permitted to study in depth.
• We are not permitted to greet each other on Tisha B’Av, even to say good morning. If you encounter someone who is unaware of this law and he greets you, it is best to inform him of the law (in a polite manner) so that he will not resent your non-response. If this is not possible, then one should respond in a low voice and with a somber manner.
• The night of Tisha B’Av and the following day until chatzos hayom (midday) we do not sit in a normal chair. Instead, we sit on the ground or on a low stool.
• It is best to avoid work on Tisha B’Av until chatzos hayom (midday).
• One should not go for pleasurable walks or engage in any other activity that might distract from the mourning.

The Day Before

Although the fast itself begins at sunset, certain aspects of the mourning of Tisha B’Av begin earlier. From chatzos hayom (midday) of the eighth of Av and on it is best to refrain from Torah study in the same manner that one must on Tisha B’Av itself. However, many authorities are lenient in this matter. Certainly one should not engage in frivolous activity but should prepare himself for the upcoming fast.

It is customary to eat a meal before Mincha (afternoon prayers). This meal carries no restrictions. It is customary to eat well at this meal in preparation for the fast, but care must be taken not to overeat so that one can eat the Seudah HaMafsekes comfortably.

Tachanun is not recited during Mincha.

After the Mincha prayers it is customary to eat the last meal. This meal is called the Seudah HaMafseket (Separating Meal). It is forbidden to eat more than one cooked food at this meal. (This includes any form of cooking even roasted, fried, or pickled.) Meat, wine and fish are forbidden. Intoxicating drinks should be completely avoided.

The meal is eaten sitting on the ground or a low seat. It is customary to eat a hard-boiled egg (which serves as the cooked food). It is also customary to eat a piece of bread dipped into ashes and to declare, “This is the Tisha B’Av meal.”

During the meal, three men should not sit together so that they will not have to recite the Birchas HaMazon (Grace after Meals) as a group (mezuman). If they do eat together they still do not form a group.

When the eve of Tisha B’Av falls out on Shabbat, none of these restrictions apply.

Tisha B’Av Night

All of the prohibitions of Tisha B’Av begin at sundown. It is therefore necessary to remove one’s leather shoes shortly before sundown.

It is customary to remove the paroches  (curtain) from the Aron Hakodesh (Holy Ark) in the synagogue before Maariv (evening prayers). It is also customary to reduce the lighting in the synagogue. (In many synagogues, it is customary to pray by candlelight on Tisha B'Av night.)

After Maariv is completed, the book of Eichah (Lamentations) is read aloud to the congregation. After Eichah is completed, the congregation recites Kinos, poetic prayers of lamentation.

It is proper for a person to sleep in a less comfortable manner than he is normally accustomed to. If he usually sleeps with two pillows then he should sleep with only one. Some have the custom to sleep on the ground on the night of Tisha B’Av and to rest their head on a stone.

Tisha B’Av Day

At Shacharis (morning prayers) on Tisha B’Av morning, talis and tefillin are not worn. (They are worn during Mincha instead.) The small tzitzit is still worn but no blessing is recited. Tachanun is not recited. The Torah is taken out and the portion of Deuteronomy 4:25-40 is read and the haftarah from Isaiah 8:13 - 9:23.

After the Torah reading the congregation recites Kinos. This should last until a little before chatzos hayom (midday). After Kinos the prayers are completed. Lamnatzeach and the second verse of Uvo L’Tzion (V’Ani Zot Briti…) are omitted. Some do not say Shir Shel Yom now but wait until Mincha.

It is proper for every person to read the book of Eichah again.

After chatzos hayom (midday) it is permissible to sit on an ordinary seat.

At Mincha we don talis and tefillin. The Torah is taken out and the standard portion and haftarah for fast days is read.

During the Amida (silent, standing prayer) the following prayer is inserted in the blessing of V’LeYerushalayim Ircha:

HaShem our God, console the mourners of Zion and the mourners of Jerusalem, and the city that is mournful, destroyed, shamed, and desolate. Mournful without her children, destroyed without her residences, shamed without her honor, and desolate without inhabitant. She sits with her head covered, like a barren woman who does not give birth. She has been devoured by the legions, and conquered by the worshipers of foreign powers, and they put your people, Israel, to the sword and willfully murdered the devout [servants] of the High One. Therefore Zion cries bitterly, and Jerusalem raises her voice, “My heart! My heart [aches] on the slain! My stomach! My stomach [aches] on the slain!” For You, God, with fire you burned her, and with fire you will rebuild her, as it is said, “And I will be for her, says God, a wall of fire around her, and I will be a glory within her.”(Zechariah 2:9) Blessed are You, God, Who consoles Zion and builds Jerusalem.

The Night After Tisha B’Av

Tisha B’Av ends at nightfall. Even though the fast ends that night, it is proper to not eat meat or bathe until chatzos hayom (midday) the following day. This is because the Temple continued to burn into the tenth day.

Shabbos and Tisha B’Av

When the ninth of Av falls out on Shabbos then the fast is postponed until Sunday. In such a case, while one should still abstain from meat and bathing the following night, one need not do so the next day.

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The Three Weeks

The three weeks that begin on the 17^th of Tamuz and end on Tisha B’Av are a period of mourning for the Jewish people. It was during this period that both of our Holy Temples were destroyed.

There are two periods within these three weeks. During the period beginning from 17^th of Tamuz until the end of the month of Tamuz (a period of twelve days) the mourning is not as intense. The mourning during the final nine days, beginning with the first of Av until Tisha B’Av, is intensified and many additional practices of mourning are added. (This is according to Ashkenazic practice. According to Sefardic practice, the mourning is only intensified during the actual week in which Tisha B'Av falls.)

During the first twelve days the following practices are observed:

• We do not perform weddings.
• We do not make the blessing shehechyanu. We therefore avoid purchasing or wearing new garments which require this blessing during this period.
• We do not shave or get a haircut.
• We do not listen to instrumental music.

During the final nine days we continue to follow these restrictions in addition to which we add the following practices:

• We do not eat meat or drink wine except on Shabbos.
• We do not do construction when its primary purpose is pleasure (such as building a swimming pool) or aesthetic (such as painting).
• We avoid pleasurable bathing during this period.
• We do not launder clothing during this period nor do we wear fresh clothing (except for Shabbos).
• We do not trim our fingernails during this period.

There are many leniencies that can be relied upon with regard to these restrictions in cases of significant difficulty. In any such case, one should consult a competent rabbi.

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The Interruption of the Tamid Sacrifice

One of the tragic events of the 17^th of Tamuz was the interruption of the korban tamid (the daily offering of two sheep in the Temple). There is some disagreement in the sources as to when this happened (or, more accurately, which interruption of the Tamid service is commemorated on the 17th of Tammuz). Maimonides writes that this occurred prior to the  destruction of the first Temple, when Jerusalem was under siege and they were unable to get the necessary sheep. Others say that it occurred prior to the the destruction of the second Temple. And some say that this refers to an interruption of the Tamid service that took place at an earlier part of the second Temple period, under Hasmonean rule.

In order to understand what happened at that time, we will first need to quickly review some history. At the beginning of the second Temple period, when the Jewish people returned to the land of Israel and rebuilt the Temple, they did so under Persian rule. When the Greeks, led by Alexander the Great, conquered the Persian empire, the Jewish commonwealth also came under Greek rule. After some time, the Greeks began to oppress the Jews and attempted to outlaw the observance of Judaism. The Jewish people, under the leadership of the priestly Hasmonean family, revolted against the Greeks. After their miraculous victory (celebrated on Chanukah), the Hasmonean family became the kings of the Jewish commonwealth in the land of Israel. The Hasmonean family ruled for a little more than a century, until they were displaced by Herod (with the support of the Romans). 

Although the early Hasmonean leaders were truly righteous and great men, over time their descendants were not always so good. Towards the end of the Hasmonean period, there was a struggle between two Hasmonean brothers, Hyrcanus and Aristobulus (the sons of the previous king, Alexander Jannaeus), over who should be king which eventually led to war. Hyrcanus allied himself with a non-Jewish king and made a siege on Jerusalem. (It was during this siege that the Tamid service was interrupted.) Eventually the famous Roman general, Pompey, got involved, and when all was done, the Romans had become the ruling power in Jerusalem. Thus, the struggle between Hyrcanus and Aristobulus was what first enabled the Romans to assume control over the land of Israel, which ultimately led to the destruction of the Jewish commonwealth and the second Temple.

It is is significant that the initiating event that ultimately led to the destruction of the Temple and the exile of the Jewish people was a struggle between two jealous brothers, for the Talmud (Yoma 9b) tells us that the second Temple was destroyed because of the sin of sinas chinam - unjustified hatred.  As Jews, we believe that God directs the events of history, and nothing simply happens on its own. This event was a sign, both to the people of that time and for all generations, of the inseparable connection between our relationship with God - symbolized by the Temple - and our relationship with our fellow men.

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Shiva Asar B’Tamuz – The Seventeenth of Tamuz

The Seventeenth of Tamuz is the anniversary of several tragic events in Jewish history.

1. The luchot were broken on this day when Moses came down from Sinai and found the Jews worshiping the golden calf.
2. The Tamid (daily) sacrifice was discontinued on this day. (There is some disagreement in the sources as to when this happened (or, more accurately, which interruption of the Tamid service is commemorated on the 17th of Tammuz). Maimonides writes that this occurred prior to the  destruction of the first Temple, when Jerusalem was under siege and they were unable to get the necessary sheep. Others say that it occurred prior to the the destruction of the second Temple. And some say that this refers to an interruption of the Tamid service that took place at an earlier part of the second Temple period, under Hasmonean rule.)
3. The Romans penetrated the city walls of Jerusalem on this day prior to the destruction of the second Temple.
4. An idol was erected in the Temple on this day. (There is a difference of opinion in the Talmud (Yer. Taanis 4:5) whether this is talking about the first or second Beit HaMikdash.)
5.  The Torah was burnt on this day by Apustemus, one of the Greek oppressors.

In memory of these events we are required to fast on this day to inspire ourselves to repentance.

The fast begins at the break of dawn and ends at nightfall. During this time we neither eat nor drink any food whatsoever, not even water. Even though we are, strictly speaking, permitted to bathe on this fast day (unlike Tisha B’Av and Yom Kippur) the custom is not to bathe on Shiva Asar B’Tamuz.

Pregnant or nursing women, as well as anyone else for whom fasting may be a health problem should consult with a rabbi whether they are permitted to fast. Children below the age of majority (bar or bat mitzvah) do not fast. (In some communities, it is customary for children to begin fasting a short time before they become bar/bat mitzvah.)

It is important to recognize that the primary idea behind a fast is to meditate on the fact that these sufferings came upon us because the sins of our ancestors, sins which we continue to commit, and that we must repent. Someone who fasts but spends the day in frivolous activity has completely missed the point.

The fast of Shiva Asar B’Tamuz marks the beginning of a three-week period of national mourning for the Jews that is completed on TishaB’Av, the ninth of Av.

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Shelach - Challah and the Purpose of Creation

In Parshas Shelach we read about the mitzva of hafrashas challah - setting aside a portion of our dough for the Kohanim. The Torah states (Numbers 15:17-20):

וידבר ה' אל משה לאמר: דבר אל בני ישראל ואמרת אלהם בבאכם אל הארץ אשר אני מביא אתכם שמה: והיה באכלכם מלחם הארץ תרימו תרומה לה': ראשית ערסתכם חלה תרימו תרומה כתרומת גרן כן תרימו אתה: מראשית ערסתיכם תתנו לה' תרומה לדרתיכם:

And God spoke to Moses, saying: Speak to the children of Israel and say to them, When you come to the land to which I am bringing you. It shall be, that when you eat from the bread of the land, you shall set aside a portion for God. You shall set aside a loaf from the first of your dough; you shall set it aside like the the portion that is set aside from the threshing-floor. Of the first of your dough you shall give to God a portion throughout your generations.

Although the Biblical obligation of challah does not currently apply (and, even when applicable, it only applies in the land of Israel), there is a Rabbinic obligation to separate challah from our dough at all times and places.

The medrash (בראשית רבה א:ד) states that challah is one of a small group of mitzvos in the merit of which the world was created, and they find an allusion to creation in the use of the term "reishis" - "beginning" - in the verses quoted above.^[1]

The Shelah HaKadosh (R' Isaiah Horowitz, d.1630)^[2] writes that, while we can readily understand what the Sages meant when they said that the world was created for the sake of the Torah, or for Israel (as we find in Rashi on Genesis 1:1), as these refer to broad general concepts that ultimately include everything, it is difficult to understand why challah is singled out from all the other commandments as being of such significance. Clearly, the medrash is telling us that challah represents a broader concept that, when properly understood, can be seen as ultimately including the entire Torah, and, indeed, the entire purpose of Creation.

The Shelah HaKadosh answers that man is intended to serve God by fulfilling His Torah with both his body and soul, achieving such a deveikus (connection) with God and His Torah that even the physical body becomes sanctified. Yet, asks the Shelah Hakadosh, how can the physical body ever achieve a true deveikus with the spiritual as long as it is still bound to the physical need for food? How can we truly sanctify our physical bodies when, no matter what we accomplish, our inescapable appetite for food will inevitably bring us back to our physical, animal nature?

The solution to this problem, the Shelah HaKadosh writes, is that God has given us the ability to sanctify our food, so that even when we are engaging in the physical act of eating, we are actually engaged in an extraordinary act of holiness. We sanctify our food in a wide variety of ways, including the adherence to the dietary laws and the recitation of brachos (blessings) both before and after eating. There are many times when we specifically obligated to feast and rejoice with food and drink, such as in celebration of the Sabbath  and festivals. Perhaps the ultimate example of this principle was in the eating of the sacrifices in the Holy Temple.

Challah clearly represents this principle. Through the mitzva of challah we demonstrate that even our ordinary bread, being prepared for an ordinary meal on an ordinary day, is holy to God. It is only after we set aside a portion of that dough for God that we may partake of it ourselves. God, so to speak, takes part even in our most ordinary meals, for a proper Jewish home is a Temple to God, and a proper Jewish table is an altar to God, and, at a proper Jewish meal, every bite of food that we consume is a holy korban (sacrifice) to God.

Once we fully grasp this concept, we quickly recognize that this principle lays at the foundation of virtually everything we do as Jews. For a Jew, there is no fundamental conflict between the physical and the spiritual. On the contrary, our task as Jews is precisely to bring these apparently disparate elements into unity with each other through the fulfillment of the mitzvos. For the Jew, therefore, religious life is not limited to the synagogue. On the contrary, the essence of Judaism is precisely what we do outside of the synagogue, in our homes and our businesses and in the public sphere.

Thus, we can understand why the medrash says that the world was created in the merit of challah, for through the mitzva of challah we can recognize this vital principle which, ultimately, includes the entire Torah and, indeed, the entire purpose of Creation.

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[1] ר' הונא בשם ר' מתנה אמר בזכות ג' דברים נברא העולם, בזכות חלה, ובזכות מעשרות, ובזכות בכורים, ומה טעם? בראשית ברא אלקים, ואין ראשית אלא חלה, שנאמר, ראשית עריסותיכם וכו'

[2] שער האותיות, ק' קדושת האכילה [ס"ז-ס"ח]

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Beha'aloscha - The Sin of Miriam

At the end of Parshas Beha'aloscha (Numbers 12), we read of the incident in which Miriam is punished with tzaraas for the sin of speaking lashon hara (harmful speech) of her younger brother, Moses. (See our previous discussion of this incident.) This incident is of such significance that it is the subject of a special obligation, as stated in Deuteronomy 24:9:

זכור את אשר עשה ה' אלקיך למרים בדרך בצאתכם ממצרים:

“Remember what Hashem your God did to Miriam when you were on the road when you left Egypt.”

Maimonides

Towards the end of his discussion of the laws of tzaraas (Hil. Tumas Tzaraas 16:10), Maimonides explains that the primary function of tzaraas was as a "sign and wonder in Israel to warn them against lashon hara." He then makes reference to the mitzva to remember the incident of Miriam and explains:

The Torah is telling us to think deeply upon what happened to the prophetess Miriam, who spoke about her brother. For she was older than him, and she had raised him [as a child] and had endangered herself to save him from the [river], and she did not speak derogatorily of him, but simply erred in equating him to to other prophets. {Furthermore, Moses] had no objection to any of these words, as it says [in the account of the incident] (Numbers 12:3), "and the man, Moses, was very humble." And, despite all of this, she was immediately punished with tzaraas! [If even in such a case, God was so strict with regard to the sin of lashon hara, then] all the more so with regard to those foolish and wicked men who talk excessively of great and wondrous matters [i.e. they speak disparagingly of the righteous and the prophets]!

Thus, we have a special obligation to remember what happened to Miriam, and from recalling that incident, we should recognize the great severity of the sin of lashon hara. Indeed, the mere fact that there is such a mitzva is itself a matter of great significance. As the Pele Yo'etz (R' Eliezer Papo, d.1824) points out (ערך זכרונות), lashon hara is the only prohibition with such an obligation associated with it.

While the severity of the sin of lashon hara is well known and is heavily emphasized throughout all traditional Torah works, the reason for this severity is less clear. On the simplest level, one of the reasons why the severity of lashon hara is so heavily emphasized is precisely because it is a sin that is often overlooked as insignificant. While we readily recognize the severity of crimes such as murder, robbery, or even simply striking another person, and we would not hesitate to condemn someone who engages in such behavior,   when it comes to lashon hara our moral awareness often seems to be diminished. Thus, the Torah must go out of its way to emphasize, and reemphasize, over and over, the severity of this sin, and to stress that it truly is in the same moral category as murder and robbery.

Moreover, asides from the obvious moral issues involved in lashon hara, there are sources that tell us that the severity of lashon hara is rooted in the spiritual significance of the power of human speech. R' Levi Yitzchak of Berdichov (d.1809) writes (פי' נחמד על הזכירות) that the the human power of speech is a special gift from God that distinguishes us from the animals. The true purpose of this gift is for us to use it for spiritual purposes, especially the study of Torah and prayer. To, God forbid, take this Divine, spiritual gift and use it to speak lashon hara or falsehoods or any of the other sins involving speech, is therefore a basic corruption of our spiritual status as human beings.

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Bamidbar - The Lesson of the Degalim

The second chapter of Parshas Bamidbar discusses the division of the Jewish population in the wilderness into four camps, each containing three tribes, surrounding the camp of the Levites,  with the Tabernacle in the center. Each of these four camps was to have a degel - banner - that symbolically represented the tribes within that camp (and, according to many sources, each tribe had its own banner as well).

The midrashim and commentaries discuss the symbolism and significance of these degalim (banners), and the division of the nation into camps, at great length. However, after all the discussion, we still need to understand what purpose there was in dividing up the nation in this manner and assigning each tribe its own symbol.

Many commentaries note that this system, with the regulated division of forces and the assignment of banners and symbols, closely resembles that of a military organization. Some understand this in the simple manner that this was intended to prepare the Jewish nation for military operations upon entering the land of Israel. Nevertheless, it seems self-evident that this was much more than simply a practical arrangement for pragmatic purposes. The midrashim clearly see in this division - "each man by his banner" - a spiritual lesson of profound significance. Indeed, the Medrash Tanchuma (Bamidbar 14) states that our future redemption will be in the merit of the banners (בזכות הדגלים אני גואל אתכם)!

It would seem that the basic message of the degalim was twofold. The first message of the degalim was to symbolize the unique status of the Jewish people as separate and distinct from all the other nations of the world. Thus, just like a military force moves and camps with banners, so that all who see them will know they exist to serve their king and nation, so too the Jewish people moved and camped with banners to declare that they exist to serve God. Thus, the most basic message of the degalim was that we must recognize that, like soldiers, we live to serve God and to obey His every command. It is this which sets us apart from all the other nations of the world. While every human being is obligated to serve God, just as every citizen is obligated to serve his king and nation, a Jew exists only to serve God, and every aspect of his life must be directed to that purpose.

By contrast, the second message of the degalim is that the fact that we all - as Jews - exist for the single purpose of serving God does not mean that we all are expected to serve God in exactly the same way. On the contrary, we see from the degalim that God not only acknowledges the diversity of the Jewish people but actually celebrates it. Every tribe had its own unique strengths and virtues that enabled it to serve God in its own unique fashion. Thus, the tribes camped separately, but were held together by the central camp of the Tabernacle, symbolizing the Torah, which must always remain our exclusive focus. (See my previous post: Noach - The Value of Diversity.)

When, as a nation, we truly internalize the lessons of the degalim, that we all must devote our lives to the service of God - each in our own way - then we will truly merit the coming of the redemption.

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Behar-Bechukosai - The Strange Lesson of Rabbi Yehuda HaNasi

In Parshas Behar we read (Leviticus 25:17):

ולא תונו איש את עמיתו ויראת מאלקיך כי אני ה' אלקיכם:

“And you shall not hurt the feelings of one another, but you shall fear your God, for I am HaShem your God.” 

This is the prohibition of onaas devarim - hurting the feelings of another Jew. Torah law prohibits us from causing suffering to our fellow Jews, even just hurting their feelings through insensitive speech.

The midrash (Yalkut Shimoni here, Vayikra Raba 33:1) tells us of an interesting object lesson that the great sage, Rabbi Yehuda HaNasi, used to bring this lesson home to his students:

רבי עשה סעודה לתלמידיו, הביא לפניהם לשונות רכין ולשונות קשין. התחילו בוררין את הרכין ומניחין את הקשין. א"ל, בני, כך יהא לשונכם רך אלו עם אלו!

Rabbi [Yehuda HaNasi] made a feast for his students, in which he brought before them [cooked dishes of] soft tongues and hard tongues. The students began to choose the soft tongues and setting aside the hard tongues. He said to them, "My sons! So should your tongues be soft with each other!"

It's a cute lesson. In fact, it almost seems too cute. The students of Rabbi Yehuda HaNasi were not children. They were all respected scholars in their own right, who were perfectly capable of understanding such a simple concept without using such a dramatic presentation. Why did Rabbi Yehuda HaNasi choose to make his point in such a manner?

The Chofetz Chaim

Perhaps we can understand this by reference to a public letter written by the Chofetz Chaim, R' Yisrael Meir Kagan (d.1933) in which he bemoans the existence of public strife between rabbis and Torah scholars. In the course of the letter he talks about the common tendency, especially with regard to religious disputes, for each side to justify their own behavior and to place the entire blame for the dispute on the other side. However, the Chofetz Chaim writes, this a basic error, for even if, in principle, they are indeed correct in their position, it is virtually impossible for a person to engage in such strife without falling into the trap of improper behavior and, even worse, bringing about a grave chillul Hashem (desecration of the honor of God)

In this context, the Chofetz Chaim discusses the tragic deaths of the 24,000 students of Rabbi Akiva, for whom we continue to mourn until this day, and he writes:

ואיתא בגמ׳ שעונם היה על שלא נהגו כבוד זה לזה. ועתה נתבונן נא, דהלא רק אונאת דברים הוא׳ והוא רק לאו בעלמא ואין חייב על זה מיתה בידי שמים, ולמה מתו? אלא שעי״ז נסבב הילול ה׳ גדול בעולם שתלמידי חכמים רבים זה עם זה ומבזים התורה ומצותיה לעין כל.

ועל זה אני אומר, מורי ורבותי, למה לא נירא מארזי הלבנון, קדושי עליון, שבודאי היה לכל אחד תירוץ בפני עצמו שאין בו אשם, ועיקר האשם על חבירו ולא עליו, ואפילו הכי אנו רואין שתורתן וקדושתן לא הגינו עליהן ושלטה מדת הדין בכולן.

The Talmud states that their sin was that they did not show proper respect for each other. Now, let us consider this. Their sin was only onaas devarim, which is an ordinary prohibition that does not bear the penalty of death by Heavenly decree. So why did they die [for this sin]? Because, when Torah scholars fight with each other it brings about a great chilul Hashem in the world, bringing public disgrace upon the Torah and its mitzvos.

And on this I say, my teachers and rabbis, how can we not be afraid [to engage in strife] when these (i.e. the students of Rabbi Akiva) Cedars of Lebanon, exalted holy men, each of whom certainly could provide a good explanation to justify their actions, and to place the blame entirely on their fellow and not on themselves, and even so, their Torah and their holiness did not protect them, and the attribute of justice was dominant over all of them.

The Chofetz Chaim is pointing out that as severe as the sin of onaas devarim is, there is an even greater obligation upon Torah scholars to avoid such behavior with each other, for such behavior causes the honor of God and His Torah to be diminished in the eyes of the world.

This was the reason for the unusual object lesson of Rabbi Yehuda HaNasi. Rabbi Yehuda HaNasi was the student of the later students of Rabbi Akiva. In fact, the Talmud (Kiddushin 72b) states that he was born on the day of Rabbi Akiva's death. For the generation after Rabbi Akiva, this lesson was far from a an obvious and simple lesson. They had seen, with their own eyes, how the entire world of Torah had been laid desolate  through the deaths of these great scholars. They fully understood how easy it could be to fall into the trap of strife and discord with their fellow rabbis.

They, in turn, conveyed this message to their students; one of the most prominent of whom was Rabbi Yehuda HaNasi. Thus, for Rabbi Yehuda HaNasi, this lesson was literally a matter of life and death, both for his students and for the survival of the Jewish people, for the Jewish people can only survive with the Torah. When it comes to these most basic lessons, we use every technique available to us to continually reinforce and internalize them, so that they become part of our very nature and being.

This story of Rabbi Yehuda HaNasi teaches us two profoundly important lessons. On the simplest level, it teaches us of the importance of speaking gently to our fellows, especially for Torah scholars. However, it also teaches us that, when it comes to learning the most basic lessons of Torah and mussar (character development), there is no such thing as a "silly" lesson. Any technique that will help us reinforce these lessons, in ourselves and in our children and students, is valid and legitimate, even if it involves making strange analogies from food.

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