Rabbi
Doniel Staum, LMSW
Rabbi,
Kehillat New Hempstead
Rebbe/Guidance
Counselor – ASHAR
Principal
– Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS PINCHOS 5776
“WHO’S DOING FOR WHO”
The
following story was written by Rabbi Binny Freedman[1]:
“A number of years
ago, I met a wealthy businessman from Caracas , Venezuela who was spending Pesach with his
family at a hotel in Florida Auschwitz . Towards the end of the week I
summoned up the nerve to ask him if there was anything in particular that stood
out in his mind as the reason he had survived. Without hesitation, he responded:
"It was one mitzvah; the Sukkot I spent in Auschwitz .
“I guess
my face must have registered surprise, because he immediately explained. When
he arrived in Auschwitz in the middle of his
thirteenth winter, one of the Kapos took a liking to him, and arranged for him
to be in charge of the daily rations to be given out to the prisoners at the
end of the day. It was a job that would save his life. He spent the days in a
small shed attached to the large barracks, responsible for dividing up the
bread and soup to be given out to each inmate at the end of the day. In
addition to having access to food he was also often put into difficult
situations having to respond to prisoners desperate for food....
“One
day, while preparing the rations in the dark winter night, he heard banging on
the door of the shed, and opened it up to discover a man he knew to be a great
Torah scholar and one of the eminent Rabbis of his area before the war,
standing in the snow.
“Before
he could turn the man away (sure that he wanted scraps of bread), the man
stepped into the shed, telling him that he needed a favor.
"You
know tonight is the first night of the festival of Sukkos, and I need two whole
loaves of bread before you cut them up... so I can fulfill the special custom
of making the Hamotzi blessing over two whole loaves in the sukkah."
"I
was in shock", he recalled, “at the request. Not only was he asking for
two whole loaves of bread, but he was even planning somehow on fulfilling the
mitzvah of having a 'meal' in the Sukkah!"
"You
have to understand", he explained, “a whole loaf of bread in Auschwitz was like a million dollars today. Can you
imagine someone walking in off the street and asking for a million dollars?
Even though he promised he would only take a bite, (the equivalent of his own
ration) and then return the loaves to me, giving away those loaves would
effectively mean I was risking my life."
“Even
more intriguing however, was how on earth this Rabbi had managed to build a
sukkah in Auschwitz- Birkenau.
“As it
turned out, that summer and fall of 1944 the Nazis were bringing hundreds of
thousands of Jews[2] in a
last-ditch effort to complete the 'final solution' before the war would end.
“In the
twisted organizational logic of the lager camps world, the Nazis needed to have
additional barracks to hold the new prisoners for labor until they could be
exterminated. As such, prisoners were dismantling tiers of bunks in the
barracks (prisoners there literally began sleeping in piles of bodies on the
floor of the barracks) while rows of bunks were being reconstructed in the
central parade ground.
“Seeing
the rows and rows of bunks outdoors and realizing the festival of Sukkot was
coming, this rabbi had managed to secure some s’chach (plant shrubbery) and
place it atop some of the boards of the semi-constructed bunks beneath the open
sky in such a way as to construct a minimally kosher sukkah (booth) for the
festival. However, the mitzvah of living in the sukkah can only be fulfilled by
either sleeping (which was out of the question) or eating in the sukkah, which
was his aim.
“Seeing
the hesitation on the boy's face, and desperate to fulfill this mitzvah against
all the odds, the rabbi begged him for the loaves, if only for a few minutes.
"I
will give you these loaves", said the boy, “but only on condition you take
me with you to fulfill the mitzvah of the sukkah."
“The
rabbi, shocked by the impetuous response, began to attempt to dissuade the boy
from this condition. He would be risking his life by walking outside after
curfew, and again for carrying two whole loaves of bread, and of course for
attempting to sit in a sukkah. But nothing he could say would dissuade the boy,
so together the two of them, an old Rabbi and a young man, risked their lives
and sat, for a few brief moments, in a sukkah in Auschwitz .
“As an
interesting post-script, he told me that many years later he was in Chicago on
business and got stuck there for Shabbat whereupon his host took him to the
Tish of that same Rebbe[3],
who happened to decide to tell this very story that very same night...”
Bila’am was
hired by Balak to curse Klal Yisroel. Although he feigned piety, Bila’am was
only too happy to fulfill his impious mission. Along the way Bila’am’s faithful
donkey, frightened by the vision of a sword-bearing angel, crushed his foot
against the wall. Bila’am, who wasn’t privy to the frightful sight, could not comprehend
why his donkey was veering off the road and crushing his foot, repeatedly beat his
hapless donkey. Miraculously, the donkey turned to its master and reprimanded
him, “What have I done to you that you struck me these three times?[4]”
Rashi
notes that the donkey’s dialect, as recorded in the Torah, is unusual. When the
donkey asked Bila’am why he had struck him three times he used the words "שלש רגלים" instead of the more common "שלש
פעמים". Rashi explains that it was an underhanded message to
Bila’am. He was setting out to curse a nation that observes the three major
holidays[5] which would
certainly provide them with protection and merit.
After
Bila’am’s mission proved to be an epic failure, Balak was exasperated and
infuriated. He admonished Bila’am saying[6] “לקב אויבי קראתיך והנה ברכת ברך – To curse my enemies did I summon you, and behold! You have
continually blessed them.”
Chasam
Sofer, quoting Rabbi Akiva Eiger, notes that the numerical value of the word לקב' ‘
is 132, while the numerical value of the word ‘'ברך is 222.
Out of the 354 days on the lunar calendar, there are 132 days when we do not
recite the tachanun[7]
prayer[8].
Balak
hoped that Bila’am would arouse the attributes of judgment against the Jewish
nation to such an extent that even the 132 days of increased favor and
compassion for the Jewish nation would become days of intense scrutiny and
divine judgment. When G-d transformed the curses into blessing it accomplished
the exact opposite, i.e. that even the 222 mundane days then possessed
increased divine favor and mercy for the nation.
This is
alluded to in Balak’s harsh reprimand to Bila’am, “To curse - לקב(132)
- my enemies I summoned you”, i.e. to mitigate the divine favor and closeness
of the Jewish holidays, “And behold! You have continually blessed – ברך
(222) them”, i.e. even the rest of the year has become
spiritually elevated because of your failed attempts[9].
It is
evident that Balak and Bila’am had a particular abhorrence for the Jewish
holidays and were particularly intimidated by them. Indeed the merit of the
nation’s observance of the holidays was one of the merits which protected the
unsuspecting Jewish nation. What were Bila’am and Balak so fearful of?
Each
time Bila’am stood atop a mountain overlooking the Jewish camp in order to
curse them he told Balak to first “Build for me here seven altars and prepare
for me here seven bulls and seven rams.”[10]
The
Medrash[11] notes that
Bila’am sought to bring offerings corresponding to all the offerings brought by
the patriarchs. “He said ‘From the creation of the world until now, seven
altars were built, and I will bring seven (offerings) equivalent to them’”. The
Medrash continues that G-d replied, as it were, “Wicked one! If I had wanted
offerings I would have said to (the angels) Michoel and Gavriel, and they would
have brought before Me. I will only accept offerings from Israel
Maharal[12] explains that
G-d contemptuously rejected Bila’am’s offerings because of his flawed attitude
regarding them. Bila’am was under the impression that G-d received personal
benefit from the offerings[13]. The truth
is that G-d gains nothing from anything anyone does or says. If G-d really
received benefit from offerings he would have the angels bring endless
offerings to him with pristine purity.
If so,
what is the purpose of offerings? They provide us with a conduit through which we
can draw closer to G-d. By fulfilling His Will in bringing offerings, according
to His dictated laws and commandments, we are able to feel more connected with
G-d. Offerings – and fulfilling any of the mitzvos – are for our benefit!
Bila’am
felt that the more offerings he brought the more he could ‘pacify’ G-d and make
G-d inclined to hearken to his words. In truth however, G-d was disgusted by
Bila’am’s offerings and they had the opposite effect. Offerings create a
connection between the one who brings them sincerely and G-d. But G-d wanted to
have no such connection with the immoral and dissolute Bila’am.
G-d
concluded that He would only accept offerings from Klal Yisroel because they
understand that the offering is for them. G-d has pleasure from an
offering, as it were, because of the pure desire of the one bringing it.
Today
when we no longer have a Bais Hamikdash and cannot bring offerings, prayer
takes their stead[14]. An infinite
and omnipotent G-d surely does not need our prayers. But we need prayer
as a vehicle for us to maintain perspective of our finite limitations and our
need for G-d in every facet of our lives. Prayer serves to keep us balanced and
humble, and not become too conceited.
Our
holidays afford us added opportunity to draw closer to G-d, with particular
blessings endemic to each festival throughout the year. Bila’am and Balak, who
sought to sever the nation’s connection with G-d in order to enervate and
destroy them, had a particular fear of our holidays.
In
parshas Pinchos the Torah details all of the offerings brought during each
holiday. Those unique offerings represent the added opportunity for connection
and devotion afforded to every Jew during each holiday.
When
holidays arrive there is a palpable excitement that pervades the homes and
communities of all Torah-abiding Jews. It is not merely an excitement for food
and vacation, but for the special mitzvos associated with each holiday. It is a
chance to renew our spiritual batteries and recommit ourselves to love G-d and
fulfill His Torah and mitzvos.
Holy
sources write that the 22 days of the ‘Three Weeks’[15] correspond
to the 22 days of the major holidays[16]. The
Nesivos Sholom explains that before an artist paints a picture he draws an
outline without color, so that when he is ready to draw the actual picture he
will only to need to fill in the colors. The Three Weeks are days when we
reflect upon our bi-millennial loss, so that it will inspire us to pine for
what we cannot achieve in exile. It is a time to take stock of the spiritual
devastation ravaging our people and to seek to feel the pain of the Divine
presence, of which the overwhelming majority of our people is completely
oblivious.
Parshas
Pinchos, which contains the laws of the offerings brought during each holiday,
is always read the week when the Three Weeks begin. The reading reminds us of
what we are missing. The pining which the reading creates hastens the
redemption and is the outline of the future Temple
“These
are what you shall make for G-d on your appointed festivals[17]”
“Behold!
You have continually blessed them”
[3] I am pretty sure it was Rabbi
Tzvi Hirsch Meisels zt’l, the Veitzner Rav
[4] Bamidbar 22:28
[6] 24:10
[7] Lit. ‘Supplication’; on any days
considered a holiday (even minor) the tachanun prayer is omitted because those
days inherently possess greater divine compassion and so the passionate
supplication is not necessary.
[8] The following is my calculation
of the 132 days that have holiday status throughout the year: 52 Shabasos, 2
days Rosh Hashana, Yom Kippur, 8 days Succos, Isru Chag Succos, 8 days Chanuka,
2 days Purim, 29 days of the month of Nissan, From Rosh Chodesh Sivan until 6
days after Shavuos (13 days), Tisha B’av, Tu B’shvat, Tu B’av, Pesach Sheni,
Lag Ba’omer, 12 more days of Rosh Chodesh (not including Tishrei, Teves,
Nissan, Sivan which have already been included, there are 8 more months with 4
of them having 2 days of Rosh Chodesh).
[9] The Mashgiach, Rabbi Mordechai
Finkleman shlita noted that the word לקב is composed of the same letters as בלק. The 132 festival days posed a particular challenge to
Balak.
[10] 23:1, 23:14, 23:29
[11] Tanchuma, parshas Tzav
[12] Nesiv Ha’avodah, chapter 1
[13] In Greek mythology the gods had
human emotions and therefore humans had to ensure that the gods were pacified
and content, because if they became angry they would cause great damage and
wreak havoc on the human world. Perhaps Bila’am had a similarly distorted
understanding of G-d, despite his superior level of prophecy.
[14] Hoshea 14:3
[15] The Three Weeks contains the 22
days of mourning beginning on the fast of the seventeenth of Tammuz and
concluding with the fast of Tisha B’av, the day when both Holy Temples were
destroyed (the mourning period actually extends to midday of the tenth of Av).
[16] Rosh Hashana (2), Yom Kippur,
Succos (9), Pesach (8), Shavuos (2). It is interesting that the 22 days
correspond to the 22 festival days observed outside Eretz Yisroel (in Eretz
Yisroel there are only 19 major festival days).
[17] Bamidbar 29:39
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