Jill Levy: Matot-Masei Navigating the Journey of Uncomfortable Texts

Jill Levy writes about the difficulty in reading this text—the killing of the Midianite men, capturing women and children, plundering, and then killing all women of the age of intimacy.  She proposes that a study of such challenging texts can enable us to navigate the disturbing realities of our own world.  For instance, while Moses was angry at Reuben and Gad for choosing to remain on the east side of the river.  However, they did not deny their responsibility to the people, but were traumatized by war and needed to protect themselves.  

Rabbi Jonathan Sacks, z/l: Matot-Masei Natural or Supernatural?

Blood vengeance, that can decimate an entire community, has plagued society for centuries. The cities of refuge were established to ensure that the blood vengeance ended when the legal authorities have ruled. The text stipulates that those who had committed manslaughter had to stay in one of these cities until the death of the High Priest in order to remain safe. Why is the death of the High Priest relevant? The Talmud holds the High Priest culpable in the act of killing since if he had prayed enough, it would not have happened. Suffering was necessary in order for the victim’s family to feel that justice was done. Maimonides wrote that the death of the High Priest caused a collective grief that allowed people to let go of their desire for revenge; no guilt or culpability was involved.

Pinchas Shir: Pinchas Standing up for people

Pinchas Shir addresses the complicated narrative on Pinchas’ murderous actions that resulted in God’s praise and the cessation of thousands of deaths. The emphasis should not be on the superficial elements of the narrative — a death sentence for idolatry – but the actions of one person, however gruesome, that resulted in the saving on many lives; God saw his actions as virtuous.

Rabbi Jonathan Sacks, z/l: Pinchas Pacing Change

Moses asked God to name a leader who would “go out before them and come in before them, one who will lead them out and bring them in.” Why the duplication? Rabbi Sacks writes about the sense of timing that is required in good leadership—what is possible when? For most leaders, the hardest challenge is change – people change slowly, and frequently resist, or experience the change as loss. When the timing is wrong, the people don’t follow.

Rabbi Rachel Barenblat: Hukat The Red Heifers, and Gentleness Amidst Grief

Rabbi Barenblat writes about the recurring theme of death in this parashah, rather than focusing on the challenging concept of hukim, which don’t appear to make sense.  In her experience, the contact with the dead isn’t an “unclean” experience, as much as it is a changing experience; one becomes spiritually out of phase for a period of time.  Since the ritual of parah adumah is impossible today, we have developed other rituals to address the challenging contact with death, such as shiva.  However, in light of the terrible events on October 7, everyone-Jews and Palestinians-has been touched by death, without the luxury of closure.  We lack the rituals that in Biblical times would have washed away the grief.  

Rabbi Steven Stark Lowenstein: Chukat

Rabbi Lowenstein discusses the spiritual essence of the water in this parashah—an element so precious and vital to our lives that we could not survive for more than a few days without it.  Please follow the link below to hear his focused statement on not taking our water for granted:

Rabbi Jonathan Sacks, z/l: Balak A People that Dwells Alone?

Rabbi Sacks explores the concepts of “aloneness” vs “set apart”.  One can lead to leadership and vision, whereas the other, “aloneness”, leads to delegitimization and anti-semitism. 

Rabbi Jonathan Sacks, z/l: Chukat Descartes’ Error

Emotion is more critical than reason in the choices that we make. However, most of our emotional intelligence is in our subconscious. This is the logic of the chukim, which seemingly make no rational sense, including such statues as the prohibition of sowing mixed seeds together, or mixing wool and linen, or meat and milk. Considering contemporary neuroscience, these laws are designed to bypass the rational brain, establishing instinctive behavior patterns to counteract dark emotional drives in the mind. 

Dr. Michael R. Mantell: Korach Seeking Compromise

Dr. Mantell takes a different approach to Moses’ reaction to the rebellion. Moses’ response of “falling on his face” is a reflection of his humility and selflessness, while turning to God to resolve the matter. Korach is distinguished from Moses in his total lack of humility; his dispute was not “for the sake of heaven”.

Rabbi Jonathan Sacks, z/l: Korach Taking It Personally

Rabbi Sacks questions Moses’ reaction to the threat of rebellion: In their rebellion, the people had nothing to lose; they were never going to leave the desert and enter the Promised Land. But, a good leader needs to distinguish between the role and the self. Moses, however, took the rebellion personally two times. He allowed himself to be provoked by Korach. This reaction was a sign of his personal failings.