Rabbi Sacks writes of the similarities between the narrative of Elijah and of Pinchas, both classified as zealots, and both rebuked, albeit gently, by God. Scholars are ambivalent about PInchas; while his zeal was well-intended, he didn’t act within the moral parameters of Jewish law. God rebuked him by removing him to a position of mandatory peace, while Elijah was rebuked for not hearing “the still small voice”.
Jonathan L. Friedmann is the president of the Western States Jewish History Association; vice president, academic dean, and director of programs at Ezzree Institute; admissions director and associate professor at the International Institute for Secular Humanistic Judaism; and director of the Jewish Museum of the American West. His latest book is Chai Noon: Jews and the Cinematic Wild West.
Rabbi Schwartz cites the Jerusalem Talmud in connecting the parashah and clapping. The Talmud states that when Balak clapped his hands in anger at Balaam’s blessings, it reflected a loss of control, and submission to anger. Both emotions violate the peaceful spirit of Shabbat.
Rabbi Bouskila writes about tax assessment in 17th century Damascus: a ceiling was imposed on assets that could be taxed, so that the wealthy would not hide their financial holdings. He cites Rabbi Shmuel Vital, a rabbi of the time and place, who hesitated, considering that no action would harm the community, while engaging in the dispute would make enemies.
Bilaam, traditionally, is denied a share in the World to Come. Yet God chose him to bless Israel. How does this make sense? Bilaam said “It is a nation dwelling alone, not reckoned among the nations.” What does this mean?
Rabbi Lewittes addresses the well-known conundrum of this ritual that doesn’t seem rational. She cites the Tosafot which describes the mitzvah of the Red Heifer as something to be experienced rather than explained. She also comments that the ritual burning of the animal destroys any notion of perfection.
Rabbi Lewittes addresses the well-known conundrum of this ritual that doesn’t seem rational. She cites the Tosafot which describes the mitzvah of the Red Heifer as something to be experienced rather than explained. She also comments that the ritual burning of the animal destroys any notion of perfection.
Rabbi Sacks questions what made this trial different for Moses. Why did he lose control at this time and place? He suggests that Moses lost control because he was mourning for his loss of Miriam – his sister as well as a mother figure.
Rabbi Novis-Deutsch questions what was wrong with Korah’s message. Why was it wrong to say that everyone is holy? Yet, Korach’s message really seems to be about asking for his own personal superiority, next to Moses and Aaron, rather than everyone in the community being considered equal. Rather, the message should be that because we are all holy, an individual should not see himself as superior by simply saying that everyone is holy.
Rabbi Dov addresses the problem raised by human nature – hatred towards another. In the case of Korach, he had dynastic heritage, he was born into the nobility of the Levite tribe, and he was charismatic. Yet he wanted what Aaron had, to the point of insane jealousy and hatred. Rabbi Dov writes that it is common for contemporary rabbis, who are well-respected and loved by their congregations, to yet be targeted by a select few who, due to their personal issues of jealousy and hatred, attack the leader.