MATOS-MASEI 5772

‘Parsha Growth Spurts’

Rabbi Dani Staum

Parshas Matos-Masei

 “Moshe spoke to the heads of the tribes of B’nei Yisroel saying: This is the thing that Hashem has commanded:” (Bamidbar 30:2-3)

Rashi, quoting Sifrei, writes that it may have been thought that the laws regarding keeping one’s word only apply to the heads of the tribes, therefore, the Torah uses the words “This is the thing” to demonstarte that it was taught to all of Klal Yisroel.

Why would we have thought that these laws were uniquely endemic to the heads of the tribes?

Oznayim LaTorah explains that when people vie for positions of leadership they often promise to implement policies and programs as soon as they are in office. When they are appointed however, they come to the stark realization that implementing their touted programs is not as feasible as they thought. Many of their purported ‘campaign promises’ fade into oblivion.

Therefore, it could have been assumed that the Torah’s exhortation that “according to whatever comes from his mouth shall he do” may have been said specifically to the leaders. Therefore, Chazal note that it applies to everyone.   

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“Novach went and captured Kenas and its surrounding villages and he called it Novach after his name.” (Bamidbar 32:42)

Rashi quotes Rabbi Moshe Hadarshan who derives from the grammar of the pasuk that the city’s name ‘Novach’ did not last.

Why does the Torah tell us this?

Rav Samson Rafael Hirsch zt’l explained that throughout history people have gone to extremes to create lasting legacies for themselves. They erected statues, buildings, and monuments in their own honor. Kings have even conquered cities and named them after themselves. This is essentially what Novach did. He conquered the city and named it after himself so he would be remembered after he died. The Torah tells us that it did not work, for the name of the city was changed soon thereafter.

One’s only legacy are the acts of chesed he performed on behalf of others. As Rashi says at the beginning of parshas Noach “the offspring of tzaddikim are their ma’asim tovim”.

In Eretz Yisroel today there are many remnants of the monarchy of King Herod. Herodian is the site of Herod’s palace, Masada was his fortress, and Caesarea is the port city he constructed in honor of Augustus Caesar. In addition, the remains of the second Bais Hamikdash, as well as the building surrounding Me’aras Hamachpeilah contain his architectural style.

If one visits the aforementioned sites today, Herod is depicted as a visionary. In truth however, what remains of his efforts is nothing but ruins, and his legacy is less than ignominious. The Gemara (Bava Basra 3b-4a) relates that he murdered virtually all the Torah scholars of his time. Yet the light of Torah he sought to extinguish continues to burn brightly.

Names of cities are always subject to change, but what one does for the honor of Hashem, and the benefit of others, is eternal.

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 “Then Aharon the Kohain went up to Mount Hor at the word of Hashem and died there… in the fifth month on the first of the month.” (Bamidbar 33:38)  

Rav Shimshon Pinkus zt’l (Tiferes Shimshon) notes that the Torah does not record the date of the death of any tzaddik, with the notable exception of Aharon Hakohain.

He explains that the death of Aharon was particularly devastating because he was the great teacher and pursuer of peace. There is no greater anguish than the loss of a promoter of peace.

His death is inextricably connected to the law that ‘When Av enters we decrease our joy’ (Ta’anis 26b). Rosh Chodesh Av begins the nine days of intense mourning for the loss of the Bais Hamikdash and the Jewish exile. The source of all of those tragedies is symbolized by the death of Aharon.

It is often hard to refrain from strife and disagreement, because involving one’s self in such matters grants him the opportunity to assert himself and make his voice be heard in a profound manner.

It is analogous to a child who sees a massive fire and is excited by the surrounding frenzy of activity. He watches the rushing firetrucks and firemen battling the blaze, and he pines for the opportunity to be involved in that excitement.

It requires a sagacious educator to explain to the child the inherent danger involved in such a fire and why he must stay far away.

Aharon taught that lesson to Klal Yisroel. Tragically, we have forgotten it, and until we remember it Rosh Chodesh Av will remain a day of anguish and pain.

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