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Torah from Israel
A Chosen People in a Democratic World
BY RABBI MOSHE TARAGIN
This July 4th weekend, Americans will celebrate their Independence Day. This annual event commemorates the establishment of the “city upon the hill”- the first modern experiment of democracy. Arguably, the 20th century was the greatest era for democracy, as great democracies allied together to defeat two violent enemies of democracy: Nazism and Communism. More recently, though, democratic politics in many countries have become badly polarized, tempting many to reevaluate the efficiency of this form of government. Even more recently, the corona epidemic challenged democratic societies to balance between health administration and personal freedoms. The fastest route to curbing a pandemic is the stripping of personal liberties such as freedom of movement and freedom of congregation. Despite great efforts to contain the contagion, most democracies still managed to preserve personal freedoms - even at the cost of life. The pandemic demonstrated that democracy comes at a cost. Because we value democracy so deeply, we are often willing to pay a reasonable price. The alternative to democracy is a far worse outcome.
One price should never be paid on behalf of democracy- a religious price. While celebrating democracy and its principles, religious people must never compromise or shift religious values based upon the persuasive influence of democracy. In the past, I have written about democracy and the emergence of moral relativism. If everyone is equal in the voting booth perhaps, they have equal voices in the moral conversation. Moral relativism blurs the differences between right and wrong and between absolute good and unconditional evil, creating a shadowy world of muddled values. Additionally, I have recently noted the manner in which the culture of equality scrubs personal and communal identity. Democracy is intended to protect political and personal freedom. It isn’t intended to eliminate “identity markers” such as race, religion, ethnicity and gender. The culture of ‘politically correct’- an outgrowth of democracy- threatens to erase core differences between people, and to efface both personal and communal identity.
Additionally, democracy poses a different challenge – it deeply clashes with the notion of a “chosen people”. Thousands of years ago, G-d chose the Jewish people to represent Him in a world of moral chaos and religious confusion. We are meant to instruct humanity about the coherence of monotheism and the dignity of moral life. Throughout history we paid a stiff price for this assignment. We called humanity to higher ground and no one likes a moral challenge. Stunningly, we didn’t just survive endless oppression, but we reshaped the world in our image. Ironically in past cultures, built upon religious and social hierarchies, the notion of being chosen was culturally “consistent”. Power was both Divinely assigned and hereditary. In this world of divisions between the “elected” and “commoners”, the concept of a Divinely chosen people was perfectly reasonable.
By contrast, democracy preaches political equality and equal rights for all citizens. The modern environment of democracy shuns divisions or any preferential “groupings”. Suddenly, we inhabit an egalitarian world, in which the concept of being chosen seems offensive and bigoted.
This conflict between democracy and the notion of a chosen people has caused two great errors in the Jewish world– colossal mistakes which, ironically, are mirror inverses of each other. Many Jews, who bristle at the notion of “chosenness”, have abrogated the unique sense of Jewish mission. The concept of a select nation charged with a historical mission, feels tribal, outdated and certainly anti-democratic. More so, to many, it carries racist undertones: can we speak of a chosen people when all humanity shares the same DNA and occupies the same position on a Darwinian evolutionary line? Their Judaism has been reformatted upon more universal values: social justice, family, civic consciousness, education, community, patriotism and other broad ideas common to every race and every religion. Religious ceremonies, seen as too ritualistic and too clannish, have been eliminated or deeply diluted. This emulsified Judaism lacks any sense of historical mission. Regrettably, (but not always) support for the state of Israel also declines. Our return to Israel has restarted an ancient historical destiny which can only be fully realized when we settle the land of G-d. If Jewish historical mission in general feels archaic, support for the “land of mission” becomes less compelling.
In other Jews, the dissonance between being chosen and living under democratic systems has provoked a different breakdown. Some Jews misunderstand being “chosen” for being “entitled” and they mistake “mission” for “privilege”. Unable to distinguish between the two, some Jews, deeply proud of their chosen status, willfully violate or ignore the laws and expectations of democracy. If Jews are chosen perhaps they aren’t subject to the same regulations which govern other “non-chosen” members of democracy. This mistaken interpretation of being chosen has legitimized illegal behavior and has justified acting “above the law”. Sadly, this warped notion of being chosen also allows many to justify rude and inconsiderate behavior, even when not in actual violation of the law. If we are chosen, perhaps we are more deserving of public resources or of the public commons then other human beings.
These two diametrically opposed reactions are each grave errors and each is taken in response to the perceived dissonance between democracy and being chosen. Religiously committed Jews of moral conscience must deny each of these distortions. Democracy is a political arrangement built to protect the political rights of its citizens. It is the most equitable and fair form of human governance which humans have assembled. However, its presumption of political equality should never distort the idea of historical and religious selection. Democracy is a powerful political tool but nothing more. It does not shape Jewish history and it must not reshape Jewish historical identity. We alone were selected, we alone received the direct word of G-d, and we alone were invited to reside under His shadow. We were selected on behalf of humanity and our participation in the experiment of democracy should never supersede our everlasting historical calling.
Alternatively, and specifically because we are children of G-d, we must uphold the values of democracy. As valuable as democracy has proven for humanity in general, it has been even more indispensable for Jews. After centuries of religious persecution and discrimination, democracy has finally afforded us freedom of worship. We pray daily for the restoration of Jewish monarchy and for the kingdom of G-d, but until then we celebrate and cherish the institution of democracy. Often, illegal behavior by religious Jews is decried as a chilul Hashem because it smears our reputation in the eyes of non-Jews. More damaging than any chilul Hashem, this behavior is a violation of our own Covenant with G-d. We are meant to advance humanity in every sector- even the political one. When we fail to contribute the political improvement of humanity, we are failing ourselves as Jews- even if no one notices. Violating the law and damaging democracy is a violation of our Jewish mission and a betrayal of our chosenness.
G-d imbued Man with political instincts so that he could create stable societies, respectful of law and protective of human experience. After thousands of years, with the help of G-d, Man created democracy- so far, the best form of human governance. While we support democracy, we should be careful not to distort other features of Jewish identity which may appear undemocratic. The greatest errors in life occur when partial truths are presented as absolute truths.
Rabbi Moshe Taragin is a rabbi at Yeshivat Har Etzion/Gush, a hesder yeshiva. He has smicha and a BA in computer science from Yeshiva University as well as a masters degree in English literature from the City University of New York.
Weekly Dvar Torah
FROM ERETZ YISRAEL
The Deeper Meaning of Tefillat Musaf
BY RABBI MENACHEM LEIBTAG
As Parashat Pinchas discusses the special sacrifices offered in the Temple on the Holidays, this week provides us with an opportunity to discuss their Biblical meaning.
The daily ‘korban tzibur’ [communal sacrifice] was simply one lamb in the morning, and one lamb in the evening (Bamidbar 28:3-4), while two additional lambs were added on Shabbat (28:9-10). On Rosh Chodesh and on all the Holidays, the ‘additional offering’ [Musaf] is much more complicated, as it is comprised of both a burnt offering [Olah] of numerous bulls, rams, and lambs as well as a sin offering [Chatat] which is always a single goat [Seir izim l’chatat].
Even though the specific number of bulls, rams and lambs may slightly change from holiday to holiday, their basic format remains the same: MULTIPLE bulls (usually 1 or 2, but over Sukkot 70!) ONE ram (doubled on Sukkot to two) SEVEN lambs (doubled on Sukkot to fourteen)
ONE goat (for the sin offering) Assuming that ‘korbanot’ serve as a ritual act which can help remind us of our connection to and relationship with God – one could suggest the following reasons for the Torah’s choice of these specific animals: Let’s begin with the most obvious example, i.e. the reason for the offering of a ‘seir izim’ for the communal ‘chatat’. In Sefer Bereishit when the brothers conspire to kill Yosef, in order to cover up their sinful deeds: “They took Joseph’s coat, and killed a seir izim [male goat], and dipped the coat in the blood” (Bereishit 37:31). As the nation gathers at the Temple on the Holidays, we must remember that story’s message, to constantly be aware of the danger of ‘sinat chinam’, of baseless hatred, as well as the important process of ‘teshuva’ (repentance).
Another obvious example is the ram offering for the Olah which, earlier in Sefer Bereishit, reminds us of Avraham’s success in the test of the Akeida: “Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son” (22:13). Thus, offering an ‘ayil echad’ – a single ram – for a burnt offering can remind us of the importance of our total dedication to keep His commandments. To understand the 7 lambs, we read in the previous chapter that Avimelech, King of the Plishtim, recognizes Avraham Avinu’s righteousness and desires to upgrade their relationship. Symbolizing their agreement, Avraham sets aside seven lambs in Beer Sheva, which then becomes his center for ‘calling out in the Name of God’ (see 21:22-33). Hence, our communal offering of seven lambs can remind us of the underlying purpose of our being chosen, i.e. to serve as a ‘light to other nations’.
Finally, the offering of ‘parim’ [bulls] – especially the sprinkling of their blood – is most symbolic, for it can remind us of our national commitment to become God’s people at Mt. Sinai. Recall from Sefer Shemot:
“Moses wrote all the words of Hashem… and built an altar under the mountain… He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of PARIM (bulls) to Hashem… He took the book of the covenant and read it in the hearing of the people, and they said, ‘All that Hashem has spoken will we do, and be obedient.’ Moses took the blood, and sprinkled it on the people, and said, ‘Look, this is the blood of the covenant…’” (see Shemot 24:4-8) As Hoshea 14:3 reminds us, prayer can replace sacrifice. As such, our quotations from Parashat Pinchas, in our Musaf prayers, should remind us of their symbolism, and thus enhance our commitment to serve God in the proper manner.
Pinchas Sidra Summary
“G-d said to Moshe, ‘Go up to this mountain of Avarim and see the Land that I have given to the Children of Israel” (Bemidbar 27:2)
1ST ALIYA (KOHEN) – BEMIDBAR 25:10-26:4
G-d tells Moshe that Pinchas, Aharon’s grandson, is to become a Kohen in recognition of his righteous actions in stopping the public display of immorality described at the end of last week’s sidrah (see p.4 article). The names of the two offenders are given – Zimri from the tribe of Shimon and Kozbi, a Midianite princess. G-d commands Moshe to smite the Midianites as retribution for luring the Israelites into idol worship and immorality. Moshe and Elazar, the Kohen Gadol, are told to take a census of men above the age of 20. Point to Consider: Why was Pinchas not already considered a Kohen if he was a grandson of Aharon? (see Rashi to 25:13)
2ND ALIYA (LEVI) – 26:5-51
The main descendants of each tribe are listed, as well as the overall number within each tribe, as counted in the census. When detailing the tribe of Reuven, the Torah recalls that Datan and Aviram were from this tribe and that the ground swallowed them in Korach’s rebellion. The overall census number is 601,730.
3RD ALIYA (SHLISHI) – 26:52-27:5
G-d tells Moshe to apportion the Land to those counted in the census. The tribes with more people will receive proportionally more land area. Although this distribution was calculated mathematically, it was carried out through Elazar drawing lots, guided by Divine inspiration (Rashi). The main Levite families, who were not included in the census, are listed. They number 23,000 males above the age of one month. No one who was included in the first census when the Israelites left Egypt is included in this census, as they had died in the desert, apart from Yehoshua and Calev. The five daughters of Tzelofchad, a descendant of Menashe, ask Moshe to be given their deceased father’s share in the Land, as they have no brothers to inherit him. Moshe consults G-d about their request.
4TH ALIYA (REVI’I) – 27:6-23
G-d declares that Tzelofchad’s daughters are justified in their request and that, in the absence of sons, daughters are to inherit their father. Other hierarchical inheritance rights are stated. G-d tells Moshe to ascend Mount Avarim and look at the Land of Cana’an from afar, reminding him that he will not come into the Land because of his mistake of hitting the rock (see Bemidbar 20:9-12). Moshe asks G-d to appoint a new leader (see p.3 article). G-d tells him to appoint Yehoshua, which Moshe does, in the presence of Elazar and the Sanhedrin (Rashi).
5TH ALIYA (CHAMISHI) – 28:1-15
G-d instructs Moshe to tell the Israelites to bring the twice-daily tamid (continual) offering, consisting of a male lamb, together with a flour offering mixed with oil and a wine libation. The additional Shabbat and Rosh Chodesh offerings are detailed.
Rabbi Judah Mischel is Executive Director of Camp HASC, and Mashpiah of OUNCSY. He is a member of Mizrachi’s Speakers Bureau (www.mizrachi.org/speakers).
6TH ALIYA (SHISHI) – 28:16-29:11
The special offerings for Pesach, Shavuot, Rosh Hashanah and Yom Kippur are also detailed.
7TH ALIYA (SHEVI’I) – 29:12-30:1
The Torah details the many extra offerings brought during Succot, including 70 bulls. Shemini Atzeret, the day after Succot, has its own set of offerings.
HAFTARAH
Taken from the start of the book of Yirmiyahu (Jeremiah), this haftarah is the first of the three ‘haftarot of tribulation’ read in the build-up to Tisha B’Av. The prophet is told by G-d that an invader will come ‘from the north’ to attack Jerusalem, as happened at the time of the destruction of the First Temple, because of the sinfulness of its inhabitants.
Parshas Pinchas: What are animal sacrifices for? Why mourn the Temple’s destruction?
BY GAVRIEL COHN
The end of this week’s Torah portion details the animal offerings sacrificed at the Temple at various times: twice daily, on the Sabbath, the new month, and the festivals. Animal offerings once played a dominant, central role in our service of G-d.
Why did G-d command us to slaughter, dismember and burn animals, and to then sprinkle their blood on an altar? Why was it such a key part of our service of G-d, taking place in the Temple, the meeting place between G-d and His people? How were these slaughtered animals considered “a pleasing aroma for G-d”?
Many have sought to answer this striking question. The proposals of the great medieval commentators are considerably well-known (see Rambam, Guide to the Perplexed, 3:32; Ramban, Vayikra 1:9). The Rambam’s explanation in particular has generated great controversy until today (a Dvar Torah for another time…).
However, there is contemporary approach, almost unknown, advanced by Rabbi Joshua Berman of Bar Ilan University, which also attempts to explain this concept of sacrifices. One of its proof-texts is a phrase contained within this week’s Torah portion: G-d calls animal sacrifices, “My food.”
The animals that we offer up in the Temple, Rabbi Berman proposes, are a means of creating a shared meal between us and G-d, so-to-speak. It serves as a symbolic breaking of bread between us and our Creator, marking our bond or renewing our relationship with Him; the sacrifices are a covenantal banquet. As Rabbi Berman writes, “one of the most universal conventions practiced between two parties who enter into a bond is that of a shared meal. When Avimelech, the king of Gerar, proposed to Yitzchak that they establish a pact or treaty of friendship, Yitzchak affirmed it by preparing a feast at which they ate and drank together (Sefer Bereishit). Korbanot are an expression of a universal convention between partners to mark or establish a treaty or contract” (Joshua Berman, The Temple, pp.128-132).
Whenever we seek to restate or renew our relationship with G-d, we come to the Temple, the place where G-d “meets us,” and share a meal together, so-to-speak. Much like the act of shaking hands today, animal sacrifices, this ‘shared contractual banquet,’ serves to mark or strengthen our bond to Him. This explanation sheds light on why G-d describes sacrifices as “My food” and why the Hebrew term for sacrifices, korbanot, stems from the root meaning “drawing close.” It also explains why animal sacrifices are often accompanied both by pouring wine down a cavity from atop the alter and with flour offerings – namely, in order to create a full banquet between us and G-d, a lavish feast of meat, bread, and wine to partake of between partners.
We can now understand why the destruction of the Temple and with it the cessation of animal sacrifices, was such a tragedy; why, during this summer period, we mourn over its loss. No longer can we affirm our commitment to G-d in such a tangible and visceral way, physically ‘breaking bread’ with Him in the house where we are to meet Him. We yearn for the Temple to stand once more, thus enabling us to resume this moving service of animal sacrifices – “G-d’s food,” our shared meal with the Divine, drawing us closer to HimWhenever we seek to restate or renew our relationship with G-d, we come to the Temple, the place where G-d “meets us,” and share a meal together, so-to-speak.
Gavriel Cohn is an informal educator at Immanuel College, Bushey. He has written a number of Torah articles for various publications. If you have any questions or comments, please get in touch! gavcohn@ gmail.com.
Chovat Halevavot Hilchot Shabbat
As has been explained, one prays to and has trust in Hashem regarding the actual performance of Mitzvot, not in choosing to do them. However, one should pray that Mitzvot are performed in a pure manner and that Hashem should remove the distractions from a person (worthy distractions and all the more so worthless distractions).
All of the above discussions were involving performance of Mitzvot that do not have a direct and obvious impact on other people. How about the Mitzvot which do impact others such as honouring parents, sustaining the poor, speaking good of others, bestowing goodness on others, charity and teaching Torah to others? What is the “Bitachon approach” for these activities? The author tells us that the correct attitude is that a person should first prepare themselves and convince themselves to perform these good actions altruistically, not for honour and not for wealth. Then they should pray to Hashem to have the wherewithal to perform the Mitzvot. The car should work as I drive my neighbour to a doctor’s appointment. I should not lose my voice as I prepare to give a Torah class. My direct debits to a charity should be processed successfully! If one’s good deeds are hidden then generally speaking they will get greater reward than if they are known. If one finds themselves performing a Mitzvah which will be recognised, they should remind themselves the iron clad rule that mankind can only be good or cause harm if Hashem allows them to. So acting to impress is rather useless if Hashem has other plans.
Therefore, when the opportunity for a Mitzvah arises, one should grab it and be thrilled with it, but not take the opportunity for self-glorification or a desire for human recognition. Rather, they should perform the Mitzvah because that is what G-d wants from them. As is well understood by now, a surface which holds Muktzah becomes a Ba’sis and therefore forbidden to use, (provided the conditions previously enumerated are met).
It was explained that in order to “save our surface” from becoming a Ba’sis, one can place a more valuable or more Shabbat-relevant item on the surface, which will mean the surface serves both a forbidden-to-move item and a permitted-to-move item and thereby will not become a Ba’sis.
A common example of this is candles burning on a table at the onset of Shabbat. The flame is “Muktzah Machmat Gufo” – i.e. it cannot be moved as on its own as it has no tangible use. The surface of the flame is the candlestick itself, so even once the flame is extinguished the candlesticks remain Muktzah for the duration of Shabbat. In order to save the table from becoming a Ba’sis to the candlesticks it is common practice to place a Challah or silverware for the duration of twilight.
The big question is the candlestick tray. It is assumed that one can place a ring or a Challa on the tray and thereby the tray serves as a surface for both a permitted item and Muktzah item (Challah vs Flame/ Candlestick) during the twilight period of Shabbat and thereby saves the tray from becoming Muktzah.
Although there are plenty of people who have this practice, the following points must be clarified: a. The tray upon which the candlesticks rest cannot be one which is solely designed and designated for candlesticks.
If it is, one cannot pretend it is not by placing a Challah on it at the onset of
Shabbat and declare it “a dual purpose surface”. b. The other point which must be clarified is: The tray serves as a surface not only for “mildly Muktzah items” but actually for “severely Muktzah items” as many of the candlesticks we use are made of pure silver which means they ought to be considered Muktzah Machmat Chisaron Kis. This means that even after the candles have gone out, the tray should still have earned the status of this severe
Muktzah and be forbidden to use.
Nonetheless, people are accustomed to using a Challah in order to be able to move their candlestick tray on Shabbat. The best thing, however, would be to: a. Ask a non-Jew to move the candlesticks and tray. OR b. Place the “Prayer for Candle-lighting” on the tray for the duration of the twilight period. The tray then clearly serves as a surface for both forbidden candlesticks and a permissible prayer placard!
Either way, one should only move the tray if they need the space, not for the benefit of the candlesticks themselves.
Parshas Pinchas: Be a Disruptor
BY RABBI YITZCHOK KATZ
Whilst munching on individually wrapped baked goodies at the outdoor, covid-safe kiddush at a local shul this past Shabbat, someone joked to me: “Football and Judaism are both forms of religion, the biggest difference being that with Judaism you are on the defensive as default.”
The glory supporter chooses the easy, feel-good route of always being where the spotlight is, rather than riding the highs and lows that come with true commitment to a single cause. Our commitment to Judaism is one that pays eternal dividends, so perhaps this is one cause worth defending, regardless of social trends.
Great business success is the product of industry disruption - think Steve Jobs and Elon Musk. Disruption by definition means doing the unexpected. No new life-altering innovation could have been anticipated before its time; by the same measure, we cannot foretell what the next big thing shall be. Those who dare to dream of what could be have a chance at reshaping their future and that of the world; but going after the trend will forever assign you the title of follower. Taking the lead however, will have you standing ahead of those who called those dreams, well, mere dreams. That is a disruptor.
We need look no further than Pinchas from this week’s parsha. When large parts of the Jewish nation fall to sin, Pinchas is the only one from our entire people to stand up to this folly. He did what was right despite the potential social consequences; he acted upon what was correct, not by what was popular; he stepped aside from the congregation in pursuit of the truth. Because of this heroic act, one of Pinchas’ rewards was eternal peace, meaning no loss to his social standing and resulting in being branded a true leader.
We live in a society that measures the value or success of pretty much anything based on the quantity of recognition subscribed to it by humanity. This narrative engulfs us in an everlasting battle of trend versus intuitive correctness. So how do you make the switch from follower to leader? When you believe in something so strongly, with such conviction as to the ideas and ideals to which you subscribe, it will not matter what the masses may think. Your vision will act as a guiding light to navigate you on your journey, be that professionally or spiritually. Before you know it, there will be many others not far off the trail you’ve just beat for them.
I was once told that a rabbi who is loved by his entire congregation is probably not doing his job properly; though a rabbi who is hated by his entire congregation is probably not doing his job properly either. We have to find the balance between what we know is correct and being realistic at executing a plan that will work to see us through on our quest for truth; after all, we all have the potential to be disruptors.
Pinchas
RABBI DR RAYMOND APPLE
NOT ALL SO EQUAL
A plague affected the people of Israel and the suffering was immense. Then came the intervention of Pinchas and the pain subsided.
Is there any way we can estimate the effect of the plague?
Not in the quantity of the pain. Everybody felt that they were suffering all the pain that existed. People have different pain thresholds. Some people seem able to endure more than others.
In an inverse way we can derive this from the Mishnah Sanhedrin chapter 10, in a passage that we say at the beginning of each chapter of Pir’kei Avot – “All Israel have a portion in the World to Come”.
There is a Chassidic interpretation that though everyone has a share in the World to Come, not every share is equal to every other share.
Similarly, not every share of pain is equal to every other share. The Almighty allocates to everyone the amount of pain which that person can handle.
BEING FIRED GOT HIM FIRED
Pinchas was a fanatic whose zealotry in the cause of G-d brought him both acclaim and criticism.
The acclaim came from G-d Himself who rewarded him for being “very jealous for My sake,” granting him “My covenant of peace” (Num. 25).
The criticism was that he forfeited any chance of becoming leader of the people in succession to Moses.
According to the sages (Talmud Bava Metzia 114b), Pinchas was so much like Elijah, whom we read about in the haftarah, that the two can be regarded as identical.
Elijah constantly said he was jealous for G-d – but G-d seems to have been less than impressed. That is why G-d told him to anoint Elisha and appoint him as “prophet in your place”.
In the Mechilta the rabbis ask why G-d uses the phrase “in your place”. Their conclusion is that G-d is conveying a message of disapproval: “I am not pleased with your way of prophesying”.
What did Elijah do wrong? Like Pinchas, he was so fired up for G-d that his fanaticism overwhelmed his patience.
Being fired got him fired.
FILLING IN MY DIARY
One of the deprivations of the Covid period was the shuttering of the book and stationery shops which added to everything the difficulty of buying new diaries.
In my case I found a way of getting a diary online and was able to go through it and add the Jewish dates page by page. Strangely, this made it a bit easier to keep the Jewish practices which have punctuated my year for so long.
Hence, long before Pesach arrived, I had already thought about the Seder and the Haggadah, about how to manage Pesach shopping when we were unable to go very far from our home, and how to run a Seder restricted to my wife and myself. Long before Sukkot I gave thought to our Sukkah and our Arba’h Minim.
Actually even in a normal year everyone should plan the outline of the days, weeks and months to come. And a useful way of starting would be to work through the sidra we read this week with its list of high days and holy days – not to forget Shabbat.
THE TICKET MACHINE
The other week I was leaving the pharmacy at my health fund building in Jerusalem as someone else was coming in.
He knew there was a queue and one had to take a ticket with a number. But he didn’t know where the ticket machine was. I showed him and he was amazed – not at my cleverness, nor at the concept, but at the fact that it needed a whole freestanding machine to issue the tickets.
“Such a big machine for such a small ticket!” he said to me in Hebrew. I smiled and wished him a good day. Then I started thinking about this week’s d’var Torah.
Moses prays to G-d to find him the right successor: “May the Lord, the G-d of the spirits of all flesh, set a man over the congregation who will go out before them and come in before them, who will lead them out and bring them in, that the congregation of the Lord may not be like sheep without a shepherd” (Num. 27:1617). I know this verse well: it is generally read when a rabbi is inducted into office.
Why does it call HaShem “the G-d of the spirits of all flesh”? The sages say it means that G-d understands the varying spirit and personality of every one of His creatures, and a leader must likewise recognise that every member of his community is unique and different.
Why this matters is clear from the mood of our age. People are the crowd. The individual is a number. The machine tells me who I am and where I fit in. If I don’t have a ticket I don’t exist.
Rabbi Yitzchok Katz was raised in London, now lives in Leeds and is a member of The Leeds Kollel. He is involved in many projects that are having a positive impact on the Jewish community.
Rabbi Apple served for 32 years as the chief minister of the Great Synagogue, Sydney, Australia’s oldest congregation. He is now retired and lives in Jerusalem. Rabbi Apple blogs at http://www.oztorah.com
