“Revealing Hidden Praise”[1]
Parshas Matos-Masei 5782
לרפואה שלימה אסתר תהלה בת אריאל ציפורה
Based on “Erev Shabbos Parsha Inspiration” by Rabbi Phillip Moskowitz[2]
Written by Rabbi Dani Staum
There are many incidents, struggles, tragedies and travails that transpire throughout Chumash Bamidbar. It’s essentially the story of the nation’s sojourns in the desert. The story of the complainers, the spies, Korach, Moshe striking the rock, the attack of the snakes, the victories against Sichon and Og, Balak and Bila’am’s efforts to curse the nation, the death of 24,000 who succumbed to sin, Pinchos avenging the honor of G-d, the war against Midyan, and Reuven and Gad requesting to remain in Transjordan.
Just prior to the conclusion of the Chumash the Torah returns to a discussion from Parshas Pinchos regarding the daughters of Zelafchad. In Parshas Pinchos the Torah related that the daughters approached Moshe Rabbeinu and expressed their concern that, because their father died in the desert, they would not receive a portion in the land. Hashem had instructed that they indeed be granted a portion.
Now, at the conclusion of the Chumash, the daughters returned to Moshe and expressed their concern that, if they married outside their tribe, their ancestral land would be transferred and lost from the tribe of Menashe to the tribe of their husbands. They were then informed that they should marry within their tribe to avoid the issue.
Of all the many incidents in Chumash Bamidbar, why does the Chumash end specifically by rehashing and concluding the saga of the daughters of Zelafchad?
When the daughters of Zelfachad first approached Moshe they said, “Our father died in the desert because he died on account of his sin, and he did not have sons. Why should the name of our father be lost?”
Rashi notes that Zelafchad was the public Shabbos desecrator who had gathered sticks on Shabbos. It’s conceivable that if he sinned publicly that would be sufficient reason for him to forfeit his portion in the land. Moshe could’ve said to them, “Your father served time. He’s a convict. Why should he and you deserve to have his reputation rehabilitated?”
What was the basis of Zelafchad’s daughters’ argument? And why should this be the final narrative of Chumash Bamidbar?
The answer is exactly that. Despite the fact that Zelafchad had sinned and committed an egregious offense, he was still deserving of a second chance.
Sometimes we look at the mistakes of others, or our own mistakes, and feel that we are hopeless and beyond repair. Perhaps my parents made some mistakes in how they raised me and now I feel that I’m damaged and cannot rebound from my upbringing because I’m tainted and emotionally maimed. We feel unworthy of forgiveness, compassion, or second chances.
The book which is filled with tragic errors of great people as well as national tragedies, specifically ends off with the story of the daughters of Zelafchad. They understood that despite their father’s mistakes they could start over and begin a new legacy, and that is a timeless message for us as well.
One can conclude Chumash Bamidbar feeling dejected because of all the tragic sins and mishaps. The conclusion of Bamidbar however, is one of hope and encouragement: Your mistakes don’t define you. You can own your mishaps and rectify them and move on. You can create a new name, heritage and lineage.
With that idea in mind, we rise and say Chazak Chazak v’nischazek. Despite past mistakes and failures, we can always find chizuk and continue growing.