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Balak, the plague which had killed 24,000

Parashas Balak, the plague which had killed 24,000 until it was halted by the actions of one zealot, Pinchas

By Aharon Moshe (Stephen C.) Sanders July 10. 2008

There are many reasons that I choose to write. One reason is that I feel it is my duty, on another level I feel the need to express my thoughts. Perhaps most important for me personally is that writing helps me understand things better.

As a Bal Tshuva, or BT (some who came to be observant of Jewish halacha at some point other than birth), I feel that I have the opportunity to learn so much from the people in the frum community in which I live. However since so many people are so much more learned then I, there is relatively little opportunity for me to actually teach someone Torah ideas which I am attempting to master. One of the ways I have found to actually master new information is to express it either verbally or in writing.

My earliest formal learning in shuls about Torah ideas, and principles took place in an orthodox shul in Queens NY some 13 or so years ago, over a period of approximately three years, primarily on shabbos . I had learned that a better way of understanding Torah was to look at the cause and effect relationships, rather than punishment and reward. By seeing things on a cause and effect relationship, I can then at least attempt to understand some of the great lessons of our holy Torah and yes even attempt to apply them to the way our world operates today.

I have learned that things emanate from Shamayim in a group of five related things called a Partzuf. Therefore my current goal is to develop an understanding of Parashas Balak from the point of view of the events which lead up to the plague which had killed 24,000 until it was halted by the actions of one zealot, Pinchas.

Take A Census

Perhaps the root cause of the event where 24,000 perished in a plague can be found within the following Parashios:

Parashas Nasso leads off with Hashem telling Moshe to take a census. Then we have Hashem issuing directives designed to purify the camp. Tzarass, ritual contamination (tumah) caused by contact with dead human bodies and theft are dealt with. Our holy Torah provides a miraculous way of confirming the innocence or guilt of suspected adulterous behavior on the part of a man’s wife. After the explanation of how the Sotah waters are administered, the Torah explains how someone can become a Nazarite and take on a level of kedusha or holiness whereby one can distance oneself from various worldly temptations.

By the end of the Parashas, Moshe enters the tabernacle and Moshe hears the Voice [of Hashem] speaking from above the Ark cover, upon the Ark of the Testimony, between the two Cherubim. Parashas Nasso concludes with the nation of Israel being at a highly purified state. If one were to simply pause here and reflect, it would seem that the nation of Israel would surely be headed for only great things.

From Holy to Defiled

The situation that we are often faced with is that we only see one small segment of a long chain of events that lead us to where we are today.

Often we are not satisfied with our current status or lot in life, but are often clueless as to which way to turn to remedy the situation. By refusing too look at the big picture, we are simply cutting ourselves off from many of the potential remedies that are available to help us overcome the current obstacle. By having access to the wisdom of our holy Torah, we can attempt to grasp the situations that our ancestors were faced with and try to learn from the mistakes, or errors which they committed.

The important thing is to maintain a humble attitude and realize that today as a people living our lives, that we are far from the elevated status of our ancestors. If we could learn even small little tidbits from our holy Torah about how to act and react with our family, business associates and friends, then we could as individuals and a people could all be capable of great things beyond our wildest imagination.

Parashas Beha’aloscha through Parashas Balak:

I will try to take my own advice regarding remaining humble and will not even attempt to summarize these five Parashios within the hoped for time frame of publishing this web page prior to this coming Shabbos. The pages containing both Hebrew and English, along with explanations take up 100 pages in The Stone Chumash. At best I will attempt to hit the major points which connect one Parashas with another from the point of view of attempting to show the cause and effect relationships.

What Are Our Leaders Doing?

In yesterday’s Daf we were learning that by the time we as a leader have caused someone to sin; who has in turn also caused someone else to sin, that is now too late to do tshuva for that act. We learned that even a profit such as Elisha was punished for pushing away one of his students with rebuke using both hands. Instead we are taught that with our rebuke we can indeed push someone with one hand (as mussar) but that we need to also bring them close to Hashem with our other hand. These concepts are as true for parents as they are for our teachers of Torah and leaders.

BeHa’aloscha:

While we learn that it may have only been a small minority at first that complained regarding lack of meat and were dissatisfied with manna, that they managed exert a negative influence on the rest of the people. R. Shimon sites leadership who were held accountable for not seeking to soothe the complainers an encouraging them to be faithful. The complaining had effected Moshe so negatively that he in turn complained to Hashem that he could not carry the entire nation alone, Hashem then instructed Moshe to appoint seventy men from the elders of Israel. Hashem was going to increase Moshe’s spirit to place it on the seventy elders.

The Parasha had begun with Hashem telling Moshe to speak to Aharon regarding lighting the seven arm Menorah. Now Hashem was explaining to Moshe that he was going to use Moshe’s spirit and increase it and place it on seventy new leaders. Our Torah is providing some valuable insight into the nature of crowds and their tendencies to complain as well as the importance of leaders and their role in handling issues as they arise.

Be Careful What You Ask For:

The lesson of Hashem’s providing meat for the masses to eat is so obvious as it almost requires no commentary.

However Moshe, our teacher seemed to have had gotten caught up in the mathematics of the matter and was questioning Hashem how it was possible to provide meat for the 600,000 with available supplies of sheep and cattle. Indeed Moshe had even considered a parve alternative, how about fish?

Was there enough fish in the sea to satisfy the appetites of the 600,000 for a month? It seems that Moshe’s dialogue with Hashem was a highlight pointing out the nature of man’s desire. It seemed difficult to turn off the requests and complaints of the people once they started coming up. Hashem’s answer to the constant complaining was even simpler , give them so much meat that they choke on it! If one reads into the words of Hashem as delivered to Moshe in response to the peoples complaints it seems that the complaints about the food, did not get to Hashem or provoke Hashem’s anger nearly as much as the statement that they would have been better off in Egypt.

Maybe the best response to the complaint and request for meat should have simply been no!

Had there already been more leaders in place at the time this answer perhaps could have been given. Indeed as parents we sometimes simply need to realize that children will often make unreasonable demands and requests. Even if we want our children to be happy simply giving them whatever they ask for is rarely the best option.

Finally it does not seem right to entirely leave the matter of the complaints about the food without at least touching on an explanation that I had read or heard but can not site the source. The explanation that was given revolved around the idea that the manna was supposed to take on any taste that was desired, however it was desire itself was the thing that our ancestors were crying out for in the wilderness. The explanation was that the meat itself created a desire for other things of a more pleasure centered nature.

The Words of our Holy Torah:

“Who will feed us meat? We remember the fish that we ate in Egypt free of charge; the cucumbers, melons, leeks onions and garlic. But now , our life is parched, there is nothing; we have nothing to anticipate but the manna!” (Bamidbar 11:4-6 The Stone Edition The Chumash pg 789, Mesorah Publications, 1994)

Moshe heard the weeping of the families by their tents and Hashem’s anger was aroused. Our sages point out that the use of the word family alludes to a deeper reason for their complaints. The people were frustrated by the Torah laws of family purity and permissible relationships.

Finally Our Leaders Themselves Fall

When Miriam spoke Lashon Horah against Moshe our teacher, and Aharon, the Cohen HaGodol listened, it was clear that the nation of Israel had be become thoroughly defiled.

Could the merit of Moshe, our teacher, alone be enough to avert the upcoming tragedy which awaited our ancestors?

 

 

 

 

 

 

 

 

Aharon Moshe's Notebook

Aharon Moshe's Notebook: "Gimmel Tammuz"

It also happens to be my hebrew bithdate...
Aharon Moshe Sanders
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Come say a L'Chaim, or Hello, or Happy Birthday or just come listen, eat, drink and learn!

Aharon Moshe 7/4/08

Moshe's Red Heifer

Moshe's Red Heifer:

"Divine Will emanating within the commandment of Parah Adumah.
This is also one of the reasons why Parah Adumah is considered the general aspect of the Torah.[4] Which is why the verse employs the terminology 'This is the chukah of the Torah,'[5] rather than 'This is the chukah of the Red Heifer.' By doing so the Torah indicates that Parah Adumah is a foundation for the entire Torah and its commandments, Mishpatim and Eidos included.

The reason for this is because all Torah commands, even Eidos and Mishpatim, are fundamentally expressions of the Divine Will that utterly transcends logic. Merely, with regard to Eidos and Mishpatim it was G-d's desire that the Divine Will underlying these commands also descend within the realm of reason.[6]

Since the aspect of Transcendent Will finds its greatest expression in the commandment of Parah Adumah, it is therefore deemed to be the general and overall aspect of Torah. As such, its proper performance necessitates the service of the soul's essence. This is accomplished through one's connection to Moshe, to whom the 'reason' for Parah Adumah was revealed"

Aharon Moshe's Notebook, Parshas Chukas
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